TWO SERMONS OF ASSIZE: The one entitled; A prohibition of Revenge: The other, A Sword of Maintenance.  
Preached at two several times, before the Right worshipful judges of Assize, and Gentlemen assembled in Hertford, for the execution of justice: and now published.  
By W. Westerman, Minister of the word, in Sandridge.  
LONDON, ❧ Printed by R. B. for Gregory Seaton, and are to be sold at his shop under Aldersgate, 1600.   


MUNIFICENTIA REGIA. 1715.  
GEORGIUS D.G. MAG. BR ●●ET HIB. ●●● FD.  J. Pin● sculp  bookplate   

To the Right worshipful and worthy Gentlemen, master Ralph Coningsbye, and master Pope Blunt, esquires, and in Commission of the Peace for the County of Hertf. and liberty of S. Alban, W. W. wisheth all increase of heavenly wisdom, to the glory of God, the profit of their Country, and the salvation of their own souls.  
AT your requests, in your several Sherivalties (Right worshipful) I preached these two sermons: where I trust the Lord gave a blessing, to the fruit of my barren and unworthy lips. But because the most part of Auditors hear sermons, as travailers, by the law, might use Grapes: that is: eat some 
Deut. 23. 25  for the present time, but carry none away with them: and for that our Lord and Saviour teacheth such frugality in feasts of small preparation, that the fragments should be gathered 
●ohn. 6. 12.  up, and nothing lost: I have thought it not amiss, to press out the liquor of these my grapes, and present the reversion of them, as it were after the feast, in this basket of leaves: for a more general use, and longer continuance. If the remains seem greater than the former provision, impute it to God's blessing, that suffereth no decrements, nor want at his feasts: and to the short allowance of time, wherewith my words (but not my sense) were assysed, and stinted at the first delivery. In such earnest business, when there is no surplus of time to be borrowed, we hold it lawful to temporize: not quenching the spirit, but conveying the streams of our words within narrow banks: after which sort, they may be more fruitful (the Lord assisting) then if they overflowed, all without bounds or measure. But howsoever then, these exercises were abridged by the hour, yet now in the writing, I have given them more free vent, and liberty, where every man may be the carver of his own time, in hearing and reading. And in this manner now published, I send them abroad, under your names and titles (Right worshipful) that they may be, not only a pledge of my good will to you both, united in one Epistle, as ye are in love; and in love like David 
1. San. 20. 17. 2. Sam. ●. 2●  and jonathan: but also give testimony of that commendable order in your grave assemblies, where I perceived both judges and Gentlemen, beginning their affairs, with the first fruits of their knees, ears, hearts, and tongues consecrated to God, and directing the rest of their proceed accordingly, in wisdom, and justice. In this lose and profane age, wherein too many make an Idol of their private fancy, and bless themselves in their mother wit (the most base Idolatry of all others, 
●ib▪ de vera elig. ca 38.  saith Austen) It is a comfort yet, that the Cedars, and men of greatest note, will beautify God's service with their worthy examples, as they strengthen judgement with their Authority. The deligent execution of judgement in civil causes, is without doubt an acceptable service to God. For which purpose, both judges, & Rulers are commanded to be wise, and learned, that in the same they may serve the Lord▪ yet not only as civil Politicians, but as holy Christians with fear and trembling. And therefore they 
Psal. 2.  must kiss the son, lest he be angry, and bend the knees of their wisdom, power, & authority, to the name of him first, that is precedent over the congregation of the gods on earth. The heathens never durst attempt any matter of great importance, without invocation on their gods, and some solemn inauguration, or sacrifice, performed by their priests, and wizards; to get a forehand blessing to their actions. Even amongst them it seemed absurd, and arrogant, to commence grave enterprises, without calling a greater power to their assistance: although some did attribute so much to their own wisdom, prowess, and fortune, that they thought prayers were for simple wretches, and fools, as Ajax (like an Atheist) vaunted: Aliorum est vincere 
Melancthon ●rat. de precat.  D●o iwante, etc. Other cowardly fellows may obtain victory by the help of God, but such as he could do well enough without him. Yet such were accounted most miserable, even of those that had only a general glimpse of an unknown God: and therefore Homer at all hard assays, showeth how great, & small, did enterprise nothing without some supplication to the gods. As for the ancient Israelites, they had their Levites 
Numb. 10.  with trumpets to go before them; Priests and Prophet's assistant in all 
1. Sam. 13. 13  difficult occasions. When Saul left Samuel, he proved himself a fool, though he offered a self-will sacrifice to the Lord. And what became of the pen of the Scribes, or the wisdom of the wise, when they leaned to their own fancies? The pen (saith jeremy became vain, 
jerem. 8. 9  the wise men are ashamed, afraid, & taken, for lo: they have rejected the word of the Lord, and what wisdom is in them? But the practice in those your assemblies, declare your reverence to holy exercises, which to your commendations and gods glory are continued: the Charter of heaven being first unfolded, & the Commission from the next supreme Governor, afterward being read, that both your authority from heaven, and earth, may give the judges confidence in their proceed, & good success in their determinations. In that place at two several times I was a witness of the general consent of many worthy gentlemen, for the furtherance of peace, justice, & good order: but I have had daily experience in yourselves, & some others about us, with what singular care and dexterity, you have managed the weighty affairs, both of your Prince and country, whensoever you have been employed, by commission from the one, or petition from the other. Neither have your public employments withdrawn you from the exercise of private virtues: your delight in holy exercises is manifest, by your diligent repair unto them, your affability, and kindness appeareth in the courteous carriage of yourselves towards all men that deserve not the contrary. Which personal qualities are also graced with a diligent reformation of your followers: a matter of greater 
In Panegyric. dicto Traiano.  magnificence (saith Pliny) then for a man to reform himself. Whence it was that the Queen of Saba was not only in admiration of salomon's wisdom, 
●. King. 10. 5.  and answers; but also of the sitting of his servants, and the order and apparel of his attendants. To confirm and encourage you in this course of virtue, ye have had both domestical, and neighbour examples, whereof some have ended their race, others remain still, not forgetful of their Country by private occasions, or greater preferments. Amongst whom I may register these two worthy & ancient standards, sir Henry Cock, and sir Philip Butler, knights of especial mark, and account, such as since my remembrance have flourished in the Courts of the Lords house, and yielded much excellent service to their Prince, succour to their country, and shadow to the Preachers, and ministers of the truth. Neither is the last of these qualities to be the least regarded, especially amongst us, where the ministers are provided of maintenance, but as younger brethren, having livings for the most part like the Amazonites, giving suck but of one breast, the other being diseased with a Wolf, or quite cut off with an Impropriation. For who seethe not how every Bramble is ready to scratch them that creep low? every coward heartened to strike him that may not strike again? I speak not this for impatiency of want, or injuries, or to plead an irregularity to privilege any corruption in us: for we have learned both to be abased, & to abound, to turn our cheeks to the smiter: and give for a 
Philip. 4. 10. Math. 5.  need the coat of a poor vicarage, to him that by law can take away the cloak of of our parsonage. But so long as the Lord maintaineth the crown upon the head of his anointed handmaid, & continueth our gracious Prince nurse royal of the Gospel, & mother of peace: we are to expect safely under such as you (Right worshipful) being her hands, & wings of defence, as she is the Angel of God upon the earth for the preservation of his prophets & people. And I must confess, that as the Lord hath planted this barren jurisdiction with many fruitful vines: so have they received from time to time much comfort & assistance in their ministery, by you the religious gentlemen of dignity, and countenance, wherein you give testimony thai you fear the Lord, whose lowly ambassadors you kindly entertain. And his true fear is the only grain, that setteth a perfect glass, and a lively tincture upon all other worldly respects and colours: which shall flourish, when Nimrods' Babel, Absalon's pillar, & all gorgeous buildings, with the names of their founders shall lie in the dust. Neither amongst these comforts received, toward the encouragement of the Ministers here about, may I forget the tender regard of that reverend father, placed over us, now L. B. of Lond. whose entrance was in much fatherly kindness towards us: not in any hard exactions, coloured with benevolence, but rather in forbearance of ancient duties; since when he hath declared his continual care, by diverse cautions given for our gentle and courteous usage: beside the prevention of some late expenses, and payments, that elsewhere, the meanest livings tasted deeply of▪ All which temporal encouragements, being supplies of some contentation to a mean estate, we thankfully accept, as at the hands of God, thereby acknowledging ourselves deeply bound to distill our spirits, and studies into such wine of comfort, as may again cheer both God and men. In the depth of which desire, I the most untimely slip in the vineyard, have tendered these two Sermons, as an after gleaning of grapes, unto the press of learning: the liquor whereof if it hath any waterish, or earthly we●t, impute it to the cask: if it have any celestial relish, or sweet savour, yield the praise and glory to God, who is able to turn our weak water, into wine of strong consolation; whereof I wish the perpetual fruition, to yourselves as to mine own soul. And further desiring the Lord of his abundance, to multiply his graces spiritual & temporal, upon you & your posterity for ever: I humbly take my leave.  
Yours in the Lord, William Westerman.   
Avenge not yourselves (dearly beloved) 
Text Rom. 12. 19  but give place unto wrath: for it is written: vengeance is mine, and I will repay, saith the Lord. 
THe most wise and holy Lord & Lawgiver of Israel (Right Worshipful and right Christian Audience) ordained that the sons of Aaron with their silver Trumpets, should sound out, as well the summons unto the civil assemblies 
Numb. 10. 2. 3.  of peace, and religious exercises: as the Alarm to battle, and warlike enterprises. The same Lord being our God still, requireth the substance of those ceremonious shadows in our solemnities. For ye are his people; we are the Levites: his two Testaments are the two silver Trumpets▪ the distinction of sounds is pricked down before us in his book of truth, whose direct we are to sing after, sounding out sometime doctrine of instruction, sometime of reproof, sometime of comfort, setting it sometimes to the heads and rulers, sometimes to the meaner sort, sometimes to peace, sometimes to war, as the Lord showeth occasion, and the spirit giveth utterance. Now because I am at this present, though of my self an earthen pitcher, yet called to utter some certain voice out of these silver trumpets, that all sorts of Auditors here assembled may reverently, and in the fear of God, prepare themselves to be Actors in this intended service: I have made choice of this Text to be the key whereunto I may set my tune: wherein the holy Ghost by saint Paul soundeth a retreat unto all quarrelers, and plaintiffs, intending private revenge, or hammering mischief in their hearts. For as in the former part of this Chapter, he used all sweet inducements unto love, and peace, and all good arguments to dissuade from haughtiness of mind, ambition, selfe-conceipt, being the only sparks that fire men's affections, and hinder that peace which we should keep with all men, if it be possible, and lie in us: so now as though he perceived men's hearts burning, their desires swelling, their mouths raging, their hands threatening, their daggers drawn, and the peace in danger to be broken, he steppeth forth in the midst, as a blessed peacemaker, and draweth out the sword of the spirit to take up all quarrels, & prevent all mischiefs, after this manner: Avenge not yourselves (dearly beloved) but give place to wrath: for it is written etc.  
This seems to be a Writ from above: and it is to be served by us the Messengers of the Lord, upon you his people, that by means of your Christian profession do owe especial obedience to the high court of heaven. If we break open this writ, we shall perceive the contents thereof to be first A Prohibition 
1. Prohibition  of Revenge: Avenge not yourselves (dearly beloved) but give place to wrath: secondly a Confirmation by the Authority of scripture. For 
2. Confirmati●  it is written: vengeance is mine, I will repay, saith the Lord.  
Revenge is the punishment of injuries, and 
The Prohibition.  the redress of wrongs; the question is to whom this punishment and vengeance belongeth: it is mine saith the Lord, I will repay, by myself or my substitutes; therefore Avenge not yourselves, intrude not into my throne, forestall not my right; but rather give place to mine ordinance, let man's anger yield to God's wrath; man's impotency to god's power: man's partiality to God's justice; man's secret conspiracy to the public judgement established by God himself.  
The Revenge therefore that is by this Prohibition removed, is private: such as receiving injuries offered without right, repayeth them again without Law. The revenge, & redress of wrongs warranted unto us, is the wrath & vengeance of the Lord: either mediately to be executed by his Ministers ordained to take vengeance of evil doers: or else immediately by the Lord himself, where the sword of the Magistrate is too short, or the hand too slack, to smite the malefactor.  
The chiefest doubt remaineth in this word Wrath, to the which we are to give place: for some have interpreted it of man's Wrath, not Gods: some of our own wrath wherein we 
Imbros. de ●●●. lib. 1. C. 12  are agents and feel our anger boiling, and beginning to kindle in the bosom: these counsel us to resist anger at the first, or at the least, to retire ourselves and give back from the extremity, and continuance of it: to let 
Aretius.  slip all occasions of quarrel, and so to forget and forgive, that we eschew all provocations, all motions or speeches, that may renew the memory of wrongs, or nourish the conceit of injuries and indignities: some again expound it of man's wrath as it is in another, & wherein he is the Patient: as though this were a Caveat to stay us from laying sticks upon another man's fire: that we blow not the coals, of another man's choler: that we answer not a fool according to his foolishness, nor an hasty man according to his hastiness: 
Lactant. lib. 6. Instit. Cap. 18.  by that means adding oil to his flame, or oyning our impatiency with his injustice.  
But we follow those interpreters which with best warrant do understand this wrath of God's wrath, and the revenge of iniquity, 
Alhanas. irae divinae. August in Ps● 78. vindictai● quitatis. Thom. judicio divino.  or his divine judgement, and not of the anger either of the wrong doer, or sufferer? For notwithstanding the sense of the former be godly and somewhat to our purpose: yet this phrase of giving place, is not used in that signification affirmatively, but rather negatively: as (Saint Paul saith to the Ephesians) Give no place to the devil: and so in that sense would he have said here, give no place to wrath, if he had understood it of the unlawful and wicked wrath of man, and not of the most lawful and holy wrath of God. But I need not make many words, let the Holy Ghost interpret itself, which by the Confirmation brought from the Authority of Moses, and the mouth of the Lord himself, doth manifestly declare, that such wrath is here to be yielded unto, as the Lord claimeth to himself by the terms of vengeance and recompense: the later whereof, Saint Paul for the 
Deut. 31. 35,  more certainty, and clearer application expoundeth in the person of God, and action of his vengeance, I will repay.  
Now we have notice of the Authority wherewith this writ is confirmed, let us search the contents and meaning of the Prohibition, being directed from so great a Lord, under peril of our souls if we obey not his command.  
In this behold first the title wherewith S. Paul 
The title. The repaint. Reason's ●orcingeery one of ●em.  greeteth us: which is most kind and loving; dearly beloved: secondly the restraint, Avenge not yourselves: thirdly a direction; give place to wrath. Fourthly: note how every wotd of the prohibition is backed & seconded with some reason implied, to dissuade from private revenge, and to draw to a patiented abiding of the Lords leisure, and an expectation of his judgements to be executed.  
Let us first examine this amiable title, which 
The title.  serveth as a sweet ingredience to qualify a bitter medicine: dearly beloved saith he, as though he would protest before hand, that although he resisted their affections, and crossed their stubborn wills, by withholding from revenge, yet he did it for love to their souls, and cure to the sores of their minds. If we consider the estate of God's beloved people in this life, we shall find that they have need of many admonitions and precepts of patience, and forbearance, first because of their infirmities, secondly because of the continual reproaches and wrongs which shall be offered unto them. God's best beloved are not so perfect and exact, but they are subject to passions, and often resolutions 
1, Sam. 25. 2●.  of Revenge against their enemies: as, David was marching to the destruction of Naball, for his churlish answer, till Abigail meereth him, and with gracious words assuageth his displeasure. And who seethe not; but the life of the best Christians is a mark for all wicked men, and the devil himself to be continually darting at, and therefore even to them, being Gods beloved is it necessary to give this Item: dearly beloved avenge not yourselves. Beloved they were to whom Paul uttered this, as those are that he are this first beloved of the Lord: secondly for the Lords sake beloved of the ministers of God. Will you then see what reasons may be drawn from this title, to keep all Christians 
Reasons from the title against revenge.  from revenge? Say you are disquieted, reproached, oppressed: Let this be your comfort, you are beloved of God, whosoever hateth you: you are his darlings, he tendereth your case, he numbereth your hairs, he putteth your tears in his bottle.  
We are content to endure great dangers, for those that we know love us: to put up many injuries at the entreaty of our friends: and who is a lover like the Lord, or a friend like him, which entreateth us, and chargeth us, not to Avenge ourselves, not to resist evil, but to commit our causes, and souls in well doing to 
1. Pet. 4. 19  the Lord our faithful Creator, and Revenger.  
Again: those whom we love we imitate, and express in manners and behaviour: As God is our Father in Creation & Adoption: so must we prove ourselves to be his children in Imitation: but in nothing may we better declare who is our father, then as we were beloved when we were enemies: so to love again, and pray for our enemies when they have wronged us. Did our Saviour Christ revenge when he was hurt? No: saith the Apostle, being reviled he reviled not again, 
Pet. 2. 23.  being injuried he sought no revenge, when he suffered, he threatened not, but committed it to him that judgeth righteously. Thus doing he left an example, that we should follow his footsteps.  
The devil when he getteth audience, telleth a man how much he is hated, and injuried: but the spirit of God being pure is also peaceable and telleth him how much he is 
jam. 3. 17.  beloved, endeavouring to drown all conceit of men's spite and malice, in the depth of Gods love set as a seal to his conscience. And from this ground of God's favour and love, he raiseth an argument of charity and kindness to other: wherefore Coloss. 3. saith Saint 
Coloss. 3. 12.  Paul; As the elect of God, holy and beloved put on the bowels of mercy, kindness, humbleness of mind, meekness, long suffering, forbearing one another, and forgiving one another: as Christ forgave you, even so do ye. For it is an Article of Covenant between God and ourselves, rehearsed in our prayers, and parley with the Lord, that as we are forgiven our offences, so should we forgive.  
If we break covenant, and forgive not others: how can we demand performance at his hands, and not rather look for such measure as we meet to others? When our Master remitteth ten thousand talents, if we be strait laced, and will not forgive a trifle 
Math. 18.  of some hundred pence, it is a token that our final quietus est, is not signed by the Lord, but that he will call us back to an after reckoning, to pay the utmost farthing, or indeed lie by it for ever.  
dearly beloved, saith Paul, as of God, so beloved for his sake of my self: I love you and yet may not flatter you. What will many of our painted Christians say to this? Surely, he is not my friend, he loves me not, that would advise me to suffer this disgrace, or put up this injury: 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, 
jam▪ 4. 1  not conscience that fighteth in their members, and breedeth this disquiet.  
Are we then beloved of the Lord, and of those that are his dear children, though we be maligned and hated, and oppressed of others? O let us keep this haven of refuge, and secure open, that when the world is a sea of troubles raging against us, we may shoot our selves into the same: and give back into the comfortable arms of his love. Let us rather lose our longing desire of revenge, than the favour of that Lord, by whom we are so dearly beloved.  
Thus doth the Apostle sweeten his 
Prou. 27. 6.  sharp message, like a lover, giving a faithful wound for health, and not for hurt: in a tender regard to preserve his clients (like a good counsellor) in the everlasting possession of their souls by patience. As Paul, so I would all Ambassadors of heavenly peace would keep this note of love, that one string sounding right, might serve to set all the other in tune. And thus much for this sweet title: dearly beloved: which I desire of the Lord may make such melody in your hearts, at this present time, that all desire of revenge, and bitter passions of the mind assuaged, you may be transformed into such sincere keepers, counsellors, and seekers of peace, that this title may remain for ever verified in your souls, dearly beloved▪  
Now followeth the restraint, Avenge not your 
●. The restraint.  selves. Revenge is a rash proceeding to the punishment of injuries received, without law, without order, without authority. In every private 
Of revenge by heart, tongue, and hand.  man there be three instruments ready to further this revenge, the heart, the tongue, the hand.  
First is the heart prohibited from all purpose, and devise, or desire of vengeance. 
1. The heart.  For in the heart is the bottom and core of this disease. There lurks a root of bitterness, which if it be not stocked up, will spring up, and defile both mouth, and manners. Concupiscence is the mother of many wicked imps, fathered by the devil, and conceived in the womb of the heart, which must be strangled in the birth: or else like the viper's brood, they destroy the womb, and mischief many others. From the heart come 
Math. 15. 19  evil thoughts, murders, false testimonies, slanders, said he that knew the heart. But me thinks I hear some whisper; that thought is free: It is free indeed, 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 judge standing before the door thereof, to condemn those that do but 
jam. 5. 9  grudge against their brethren, saith saint james. Hell and destruction are before the Lord: how 
Prou. 15. 11.  much more the hearts of the sons of men.  
The sin of the devil was but an exaltation of the heart. A wicked heart is an abomination to the Lord: although it want means, either of strength to give correspondency to the will, or audacity to utter the poison and spite in terms: for intention is action, and hating is 
1. john. 3. 15.  killing, before almighty God, the judge of all secrets▪  
The situation of jericho was pleasant, but the water was nought, and the ground venomous and barren, till Elisha the Prophet, by an 
● King. 2. 19  infusion of Salt cast into the spring of the waters, cured those infectious qualities: and so beloved, is the estate of a professed Christian, pleasant to behold with many seeming commodities, which (if the waters of the heart be bitter and infectious with the inveterate leaven of malice) are all dashed, and made matters of danger and death, rather than means of comfort and life.  
The word of God is the salt which must be cast into the Fountain head of the heart, which being healed redresseth all dangers and inconveniences, and this is that word, and that salt wherewith we desire to season and suck out all corrupt humours from the bottom of your hearts.  
Avenge not yourselves dearly beloved diverse be the reasons that back this prohibition, 
Reasons against a Revenging heart.  and may make it of force to withdraw us from this private & privy rancour of the mind, though commonly the affections incensed have no ears. But see, (beloved) before the Cockatrice eggs be hatched, and they break 
Isai. 59 5.  out into a serpent, what travail, and pain, there is in the conception, & breeding of mischief, & nourishing of a revenging thought. What disease can so disfigure the body and consume it? what loss can so take away the 
Revenge o● heart consumes body, goods, and soul.  benefit of Riches or honour? or what canker can so infect and poison the soul, as an envious thirst of vengeance, and a desire to cry quittance with our enemies? He that carrieth 
1. The body.  the fire of malice in his bosom, first burns himself, pineth and scorcheth his brains, drieth the marrow of his bones, drinketh up his own blood, bewrayeth his worm-eaten conscience with the malicious sparkles of an evil eye. For as Wisdom maketh the face to shine, 
Prou. 15. 13. Prou. 14. 30.  and a joyful heart maketh a cheerful countenance, as a sound mind is the life of the flesh and restorative to the bones: so doth malice put the face 
Genes. 4. 5.  out of favour, maketh Cain walk with hanging looks, consumeth the eyes in the holes, hasteneth 
Zechar. 14.  death to the body, & fills the bones with corruption.  
The spirit of a man (saith Solomon) sustaineth 
Prou. 18. 14.  his infirmity: but a wounded spirit, who can bear● it? Anger resteth in the bosom of fools, and yet 
Eccles. 7. 11.  like a restless beast it teareth the soul of him that keepeth it. It swelleth like poison, & maketh 
job. 18▪ 4.  grin, and gnash the teeth like a dog, for so it is said of Stephen's enemies, Their hearts burst for spite, and they gnashed at him with 
Acts 7. 54.  their teeth, they show the tricks of hell, and the property of the devil in this life, for Diaboli propria est invidia, saith Basil: Envy of all other 
Basil▪ de Inui.  sins is the devils peculiar brand, wherewith he is marked. Do but take a view of the envious creature, mark his joy and laughter, it is but to see others weep and wring: by this, hastening vengeance upon himself, from the Lord which causeth malicious men to be caught in their own snares. Therefore (saith Solomon) be not glad, when thine enemy falleth, 
Prou. 24.  let not thine heart rejoice when he stumbleth, lest the Lord see it, and he be displeased, and turn his wrath from him to thee. So great an enemy is the envious man to himself, that he derives the plagues of others upon his own body and soul. Whereof job desireth to clear himself, 
job. 31. 29.  protesting that he rejoiced not at the destruction of him that hated him, nor was moved to joy, when evil came upon him. As for the sorrow and deadly vexation of the mind, which this desire of revenge, and hatred effecteth, 
2. The use of goods & honour abridged by revenge of heart. Esth●r. 5. 11.  as it tormenteth the body, so it depriveth the rich of his ease, and the most honourable of his contentment: his own abundance cannot pleasure him, nor his purple garments heal him. When Haman hath reckoned up all the glory of his riches, the multitude of his children, all his promotions, wherewith the king had honoured him, the favour and banquet, wherewith the Queen had graced him, what is all this to cheer him up that hath a clog in his heart, which drives him to confess, that all this is nothing, so long as he sees Mordechat the jew sitting at the kings gate: so that Haman cannot go joyfully to the banquet, except he be the hangman of his enemy, for default of a little courtesy towards him. But if this venom were but only dangerous to the body, or only such as wrought a discontentment toward 
3. Revenge i● heart an enemy to th● soul.  riches, honour, and things external, it might seem tolerable: but it poisoneth also the soul, infecteth religion, intercepteth prayers, depriveth us of the sight and presence of the Lord. 
1. Pet, 2. 11.   
All fleshly lusts (saith Peter) first fight against the soul of ourselves, and that before they harm the body of others; for he that beareth fire in his bosom first burns himself, before he endanger his neighbours. Admit thou knowest the truth, canst teach others, frequent sermons, profess well, speak favourably, and Godly, yet if thou concealest a spiteful heart under this mask of religion, thou art but as a potsherd overlaid with silver 
Prou. 26. 23.  dross, a guilded scpulchre, and all thy profession is but a lie, not able to afford any comfort of conscience to thine own soul: and therefore from such hypocrites S. james pulleth of the vizard, and showeth them their own estate.  
If you have bitter envying and strife in your 
jam. 3. 14.  hearts rejoice not, neither be liars against the truth. How can that mind which is stuffed with superfluity of malice, hear with profit that word, which is sincere milk to be received with meekness as of new borne babes?  
Again, what prayers can issue from a bitter fountain? What desire or delight can the malicious heart have to present itself before the Majesty of him that esteemeth of hatred as manslaughter? How darest thou offer those sighs and groans to the Lord that break from a forge of revenge? With what confidence canst thou lift up those hands to God for mercy, that are ready to be lifted up against thy brother in cruelty? seeing the Lord will have pure hands lifted up without wrath or doubting? 
Timoth. 2. 8. Math. 5.   
Blessed are the pure in heart, for they shall see God: saith our saviour: their soul is a glass of God's cheerful face: but he that hateth his 
1. john. 2. 11.  brother is in darkness. A turbulent spirit, and a spiteful heart is like a troubled water, where there appears no reflection of any comfortable countenance, but dregs, terror, darkness, the shadow of death and cruelty, being the Image of the devil himself. For there is no such harbour for him to lurk and fortify himself in, as that heart which is swept with anger, 
Luke. 11. 21. 25.  and garnished with wrath: upon whose rage the sun hath often set: therefore saith S. Paul to the Ephes: Let not the sun go down upon 
Ephse. 4. ●6.  your wrath, give no place to the dwell: Who if he get in league with the corrupted will, he employeth not only the heart, but the tongue, not only the tongue, but the eyes also in witchcraft, 
Basil.  and villainy, being his work commonly upon a profound malice, and an inveterate desire of revenge. Seeing then the very thoughts of revenge, are judged and condemned of the Lord, seeing they are the root of all mischiefs, the torments of the body, the disfigurers of the face, the deprivers of rest in the midst of riches & honour; the slaughterer's of the soul; the impeachment of religion; prejudicial to the hearing, and hinderers of prayers, the eclipse of the eye of our soul, that it cannot see God, nor be seen in peace of him; and the very harbingers of the devil, let us that have thought wickedly, (as who can say his heart is clean?) 
Prou. 20. 9  lay our hands upon our hearts, and yield ourselves to the virtue of this prohibition, Avenge not yourselves.  
As upon the heart, so the holy ghost commandeth us to lay our hands upon the mouth, to stay the tongue, and surcease all practice of 
2. The tong● stayed from revenge  revenge, by any outward means: that if we cannot rule our affections for love of him that seeketh to bridle them, yet we may tame our our tongue, and repress our actions for fear of the magistrate, that is the minister of God to take 
Rom. 13.  vengeance of all cursed speakers, and wicked doers. Two sorts of people are concluded, and shut up, within this restraint. One sort are like Lions, either roaring in high thundering words, or ramping in cruel manner upon their prey. The other, like Foxes, close, and subtle, but greedy notwithstanding. One trusteth to his force: the other to his fraud: one taketh his lust and liberty, scorning God's ordinance, as a refuge for cowards, and not a fit redress for them that have nimble tongues of their own, and hands swift to shed blood. The other gives back for advantage, and will crouch and bow, till he see his occasion, and then he is merciless.  
First, we are by virtue of this warrant to charm those great barkers, which using that womanish kind of revenge, do bend their tongues like bows, and shoot their words like arrows. If to call our brother Racha, as much to say, as paltry fellow, deserveth the punishment 
Matth. 5.  of a council, if the nicke-name of fool in unadvised anger be worthy of hell fire; then what shall be given unto thee thou false tongue, which 
Psal. 52. 4.  lovest and usest to speak all words, that may destroy? which cuttest like a razor, not only those that are present, but woundest, like a venomous 
Psal. 120. Barnard. de tripli●i custod.  arrow, the absent and unseen? Leviter volat graviter vulnerat, saith Bernard, of the speech of a wicked tongue: it flies lightly, but pierceth deeply: it entereth easily, but goes out hardly: and that more is, Vnoictu multos interficit, with one blow it spoils a multitude How great is the wound, that so small a weapon maketh? Saint james termeth it to be 
james 3.  a world of mischief, a fire that inflameth the whole course of Nature, an unruly evil, full of deadly poison, a beast that no man can tame. And yet the Lords bel●ued are not to suffer this member run riot in themselves: for if 
james 1. 26.  any man seem religious, and refraineth not his tongue, but deceiveth his own heart, this man's Religion is vain. The beloned of the Lord that strive to be perfect, and to bridle the whole body, must not let the tongue lose. Blessing and cursing, bitter water and sweet, must not issue out of the fountain of a sanctified mouth. Nay, if a man respect but the benefits of a temporal estate, he is to set a watch before his mouth. For if any man long after life, and 
1. Pet. 3. 10. Psal. 34.  to see good days, he must refrain his tongue from evil, and his lips from guile, saith the holy Ghost.  
In the rank of those, that practice this kind of Revenge, there are some that would seem to surcease from their bitter and unlawful course, but it is when they have rather tired then tamed their tongues, & spurged out their deadly poison to the full, than they cry out, in the bitterness of their heart, upon God and the Magistrate for further vengeance against him, whom they have most cruelly torn and depraved already.  
But they ask and receive not, for the spirit of 
●m. 3.  them lusteth after envy: and their curse being causeless, flieth like a bird, and settleth no where, 
●rou. 26. ●.  unless it return to their own bosom. S. Jerome, likeneth it unto an arrow shot against a stone, which sticketh not in the mark, but oftentimes, 
●eronym: de ●ta cleric.  Resiliens percutit dirigentem: flying backward, it striketh the Archer. As he loved cursing (saith David) so shall it come unto him, it shall 
●sal. 109. 17.  come into his bowels like water, and like oil into his bosom, it shall be as a garment to cover him, and a girdle to his loins.  
Are all words of rebuke, and curses the fruits of hatred, and actions of private revenge, & therefore unlawful? will some say: To which I answer, that there be reproofs of the righteous▪ proceeding from love, and curses of the ungodly, issuing from zeal: and warranted by the spirit of God, and therefore are consequent sentences of his appointed wrath and vengeance upon sinners. Let the righteous reprove me saith 
Psal. 141. 5.  David, for that shall be as precious balm upon my head. O fools and slow of heart, said our Saviour 
Luk. 24. 25.  to his disciples: and, go behind me Satan, to 
Math. 16. 23.  Peter, that a little before made a blessed confession of the truth. O foolish Galathians, who hath 
Galat. 3. 1.  bewitched you? writeth Paul to those for whom he travailed twice, that Christ might be form in 
Gal. 4. 19  them. In these reprehensions, and taunting words was no malice but a zeal to god's truth, hatred to ignorance, & love to the souls of the parties rebuked, and thence broke out these sharp and charitable terms of reproof. Habet vera Amicitia 
Barnard. 24● Epis.  obiurgationem interdum, adulationem nunquam. True friendship chideth sometimes, flattereth never. But the case seemeth harder in flat curses, and prayers of execration, and vengeance, which notwithstanding by warrant from the spirit of God, have proceeded lawfully from the mouths of holy men, in especial commission for the same. What woes, and judgements 
Math. 11.  doth the Lord thunder out against Chorazim, and Bethsaida, against pharisees, Scribes, and 
Math. 24. jerem. 17. 18. jerom. 18. 22  hypocrites? jeremy, and David pray most fervently against certain enemies to God and themselves. Saint Paul in particular against Alexander 
2. Timoth. 4. 14.  the Coppersmith, prayeth the Lord, to reward him according to his deeds, which were evil and cruel. Noah changed his fatherly 
Genes. 9 25.  words of blessing into a heavy curse upon his son Cham, and his posterity.  
What shall we say of all these, but that they were warranted by the spirit of God, and their place assigned to reprove, and pronounce the sharp sentence of the Lord against his desperate enemies revealed unto them. For the prayers 
A●gust. in Psa. 108.  and imprecations of those that were inbowed with a spirit of prophecy, came not from any desire or delight they had to see God's vengeance upon others for any private respect: no not that calling of fire from heaven, by Elias, 
King▪ 1. 2.  nor that deadly curse of Elisha upon the ill nurtured children: but Elias was fired with a peculiar spirit, against the enemies of God, which being doubled on his servant, procured him in the lords name to curse those malapert boys, that reproached the ministery of God, in the wanton mockery of Elishaes' defect. So that those curses, whereupon present execution followed, were but modus praedicendi 
August. in Psal. 108.  futura, saith Austin, the manner of foretelling things to come: wherein the spirit giving notice of God's pleasure, the Prophet pronounced the just vengeance of God to ensue. If any one now undertake to curse, or call fire from heaven upon any particular persons, as the Pope banneth and curseth the Lords anointed many times: his prayers are turned into sin, he 
Luke. 9 55.  knoweth not what spirit he is of, and therefore where he curseth, the Lord blesseth.  
But I hear (me thinks) some one that hath caught a lewd custom of swearing, cursing, and wishing vengeance at every word, yet maketh this foolish excuse for his filthy language: Although I speak all manner of mischief, curse damnably, swear horribly, yet I protest (with a monstrous oath) that I mean no harm, it is not for revenge, or anger, but custom: I am friends with God, and all the world; And thus he would justify the tree when the fruits be wicked. He swears his yea and his nay backward and forward, he salutes his friends, and seasons his jests with cursing & banning: and shall we believe that he fears God, when he tears God on this manner? Shall we think him so good a fellow, as he makes himself? Solomon saith, the favours of the wicked be cruelty, 
Prou. 12. 10▪ 14. 9  his courtesies be cursings, his salutations vengeance, and mischief. Are not these such fools as make but a sport of sin? Are not these such deceitful men, as feign themselves mad, and cast firebrands at their friends▪ and then say: Am 
Prou. 26. 18.  I not in sport? It is the property of some dogs to bark not so much for cursedness, as for custom, 
Petrarch.  saith one: and yet it is but a currish quality at the best: and surely he that hath such a continual issue, and canker in his mouth of rotten words, and bitter streams, must needs have a sink of corruption in the heart: and whatsoever small reckoning he maketh of cursing and blasphemy, yet he that sweareth often, must needs be like a servant often beaten and 
Ecclus. 23. 10. 11.  bunched, which can not be without some scar, saith the wise man: and if he knowledge not his sin, he maketh a double offence: for the righteous Lord, that will demand an account of every 
Matth. 12. 36.  idle word, will not hold him guiltless undoubtedly, that with monstrous oaths taketh his name in vain, howsoever the judgements of the Lord are not regarded by the wicked.  
It is a question moved, and answered by that learned father Basil, whether he that useth audacious speech, and rash terms, and yet upon admonition for the same, maketh answer, Nihil habeo mali in cord, I have no evil in my heart, 
Quest. 28. ●iffus. expl.  be to be credited in this case or no; His answer is that it fareth with a sick soul, as with a sick body. The diseases of the body appear not to every one; no not to the Patient himself, when he is in his sharpest fits: yet when he rageth & speaketh absurdly and idly, though he saith he is not sick, no man of mean experience will believe him, but rather pity his case, being the more near danger, by how much he seems the farther from feeling and sense of his grief.  
In which case an expert physician acquainted with the rules and signs of his art, is able to discern the secret disease, and the danger thereof, and better inform the Patient of his estate, them the standers by, or the patiented afflicted himself. So is it with a soul-sick wretch, that neither feels his corruption, nor knows the depth of his deadly wound. For if he rage and belch out unsavoury & rotten words, cursings & blasphemies, though he say his heart is sound and clean, shall we believe him? Nay rather let us give credit to the Lord, which as a most approved Physician hath set down this Aphorism as an infallible rule: Malus homo etc. An evil man out of the evil treasure of his heart bringeth forth evil. 
Luke. 6. 45.  For of the abundance of the heart the mouth speaketh. And howsoever man's conscience think itself clear, or his mouth protesteth of his innocency; yet God is greater than his conscience, and will waken his sleepy soul at the last, by the scourge of the same conscience: but in the mean while we are to know the tree by the fruit, and the fountain by the water, assuring ourselves, that where smoke and vapours are there is some fire, and where malevolent speeches break forth, there is a malignant humour that sets them a float.  
The offence of an evil tongue increaseth by circumstances of the person, that is assaulted by the riot of the same. The highest degree is to set the mouth against heaven, as Rabsache, 
Isa. 36.  and julian the Apostate did: the next is to curse 
Eccles. 10. 20. Exod. 22. 28.  the King, or speak evil of the ruler of the people, to rail at Authority: and then follow such as unnaturally curse father or mother, or curse 
Levit. 20. 9  their children as Michah's mother cursed her son; 
judges. 17. 2. Levit. 19 14.  and such as uncharitably curse the deaf, which cannot hear, or foolishly curse themselves, and swear as Peter did, to get credit amongst a 
Mark. 14. 71.  cursed company that used belike that fashion in their affirmations.  
As in all these the impatiency or corruption of a wicked heart is discovered, so also doth it show itself in the rage and cruelty of a man against the very dumb cattle, the power of whose life and death is in his hands. Balaam 
●um. 22. 29.  may discover his wicked heart, when he exceedeth in wrath against his ass, and smiteth him with a staff, and wisheth a sword in his hand like a ruffian to kill him: for a good man is merciful to his 
Prou. 12. 10.  cattle, saith Solomon: and the beast that he may kill upon an occasion, he will not curse in his anger, for polluting his mouth, or enuring his tongue to a wicked custom, for evil speech corrupteth good manners. Nay Michael giveth us an example, that we are not to blame no not the devil himself with cursed speech, but to 
jude. 1. 9  give place to the Lord that shall rebuke him. And therefore they that defy him, and curse him with outrageous terms, rather serve him and please him, then offend him: for saith the wise man, When the ungodly man curseth Satan, 
Ecclus. 21. 27.  be curseth his own soul.  
But of all other, no cursed speakers are so dangerous in our estate, and need so much to be kerbed, as those monsters which Saint Peter 
2. Pet. 2.  shadoweth out in their colours, that walk after the flesh, in the lust of uncleanness, despising government, being presumptuous, and standing in their own conceit, and not fearing to speak evil of those that are in dignity. Be there not many of that viper's brood, cockered under the Pope's wings, that hiss like serpents, at their dearest mother, and curse like Shimei, casting out railing books, like stones to hit the Anoyncted of the Lord? But they fall, like stones tossed into the air, upon their own heads. Amongst ourselves at home: who is he almost that dares not revile those that are of greatest virtue, best desert, highest authority? if they perceive not such to favour their dissolute behaviour. But when the Devil and drink meet together, as they do in many of our licentious people now a days, then is every sober man a noted enemy, every Magistrate that keepeth peace or good order, a professed foe. The Drunkards will 
Psal. 69. 12.  not stick to make songs of David, nor speak evil of the Governors; and it is like that if the wine failed not, that is, their livings melted not, and beggary came not upon them like an armed man, they would 
Prou. 6. 11.  not blush to brave Authority in open place, and disturb the whole course of justice. As for ourselves that speak of peace, we are sure to be assailed with war: when we play upon David's Harp to ease their grief, they cast their spears to wound us: and charm we never so sweetly, yet this Serpent of revenge and malice, either is deaf and will not hear: or fierce and ready to sting us: but it is our portion: we must bear it, you redress it. And thus have we discovered not only the humour, but the vapours and smoke of Revenge kindled in the heart, and venting out at the mouth, that you the Lords beloved may see the deformity, & reform the fault, according to this prohibition of saint Paul's, Avenge not yourselves: which he expoundeth to the Ephes. after this sort: Let all buternesse, crying, 
Ephes. 4. 31.  evil speaking, be put away with all maliciousness.  
Next after the tongue we arrest by this Prohibition 
3. Revenging hands arrested  the wilful hands, and violent proceed of those that will be their own carvers, & therefore without deliberation with themselves, without expectation of God's vengeance, against right, reason, and all good order, revenge their injuries received in deed, or imagined in conceit.  
The Apostle here speaketh in terms of love to all: but how shall we speak? or what style shall we use to the rufflers, & hackster's of our age? Shall we call them beloved? That were out of fashion with such affectate malcontents, that take a pride to be partakers of the curse of Ishmael: that had his hand up against every 
Genes. 16. 12.  man, and every man's hand against him. Shall we call them christians, & so teach them their duty? That name fitteth not the tragical humour, and stagelike behaviour of our days: wherein every Novice, like a fury, learns to cry Revenge, to offer the stab, to threaten the pistol, and in their advantage not to spare: no not a brother, but to strike him, as 
* Primus diabo. li discipulus. Bas. Genes. 4.  Cain, the first disciple of the devil, did Abel: not a reconciled friend, but to wound him traitorously as joab did 
2. Sam. 3. 27.  Abner. Alas how is that precious account forgotten which the Lord maketh and demandeth of man and beast, for shedding of man's blood, 
Gen. 9 5.  with an unprivileged sword, and a private anger! What small reckoning is made to deface the Image of God, or tear the flesh of ourselves, as though men were become wolves & dragons, to their own kind! Is that valour & fortitude so to fear another man's life, that thou canst not live in quiet, till thou hast seen his death? Is it manhood, to be monstrous, and cruel, like the old Giants; or savage, like beasts of the prey?  
If you provoke beasts, they lay about them presently 
Lactant. lib. 6 Instit. Cap. 18.  with horn and hoof, saith a father: and so do fools receiving hurt, being led with a reasonless fury, to revenge; they cannot respite their rage, nor mitigate their passions. A fool rageth and is careless, and in the haste of his anger he committeth folly, saith that wise king: but 
Prou. 14. 16.  shall the heat of his blood excuse his assaults of violence & murder before the Lord? Shall his anger, being a short madness acquire him? Or shall the wounds that are given without 
Prou. 23. 29.  cause, by such as tarry long at the wine, till they are enraged with heat, and dispossessed of wit, plead a pardon for him, that killeth his companion in drink? Ask but the Philosopher, and he will tell us, that drunken offences deserve double punishment, for such madness is voluntary, 
Arist. eth. 3.  and such ignorance is wilful: therefore our common speech sufficiently concludeth this point, which awardeth him that killeth a man when he is drunk, to be hanged when he is sober.  
But of all other, that same violence and murder which is effected by presumption, and premeditated circumstances, is prohibited by the Lord, and to be resisted by the sword of his vengeance. O that this sin might not be found in the house of jacob; But what age is this? Or what people do we live amongst? Bluntly to kill, and simply to murder, is but for plain fellows: our gallants that study to be mad with reason, have an art of killing, rules, traditions, and precepts to teach them murder by the book: in which they grow more expert than captain joab, which 
2. Sam. 3. 27. 2. Sam. 20. 10.  could take the first rib in his stabs, where he was sure to speed. Such cunning there was in jerusalem, not long before the ruin and desolation thereof: for common stabbers, with 
joseph. bell. jud. lib. 2. cap. 12.  their cloaked poyniards, and short daggers, in the midst of assemblies dispatched those against whom they made any quarrel, with 
●icarii.  great art and secrecy. And it can be no good presagement in any Country, when bloodthirsty men grow expert, and boast like tyrants, men of power and strength to do mischief, and take away life: when alas it is more 
August. in Psal. 52.  grace and prowess to give life, or preserve it: for every vermin, and base viper can wound and kill: and is this a property for strong men to glory in?  
But we hear daily the reply of some in their impatient mood: What? shall we suffer all? be made fools? accounted cowards? and be so disarmed, and bound to the peace, that every one shall over-crow us and oppress us? He that putteth up an old injury, prepares a new for himself. These are to understand, that the same God which forbiddeth private revenge, hath ordained a public redress for all injuries, either by them that carry the weapons of his wrath, or by himself, if judgement slumber with them. And therefore as we have a restraint to keep us from revenging 
3. Direction.  ourselves: so we have a direction whither to go, & speed of a remedy in all our grievances: Give place unto wrath. He that will right his own cause, & be his own stickler & champion, takes the place of God's wrath, & intrudes himself; but the beloved of the Lord must give place: if thou canst not forbear injuries, yet forbear, & expect a day of hearing of the righteous judge, or his lawful delegates. Neither when private men see notorious sins unpunished, is it lawful for them upon an overshot zeal, to take up the sword, and play the Reformers.  
Such a one (wilt thou allege) is a forsworn wretch, God's enemy: and therefore I may do the Lord good service to kill him.  
Who art thou that so judgest, and presumest to have power of life and death, without a commission? Keep thou thy bounds, wait upon the Lord, tarry his leisure. Private men have no further plea, but complaints to their superiors, or tears and prayers to the Lord, in such a case. Peter must put up his sword, or else Peter must perish 
Math. 26. 52.  with the sword. Although simeon and Levi, seem to have a just cause of their violent course, against Shechem, and ask if he should 
Genes. 34. 31.  abuse their sister, as an whore; yet their father layeth a brand of God's wrath upon them, for being 
Genes. 49. 5.  brethren in evil, and slaying the man (though an offender) in their cruel rage.  
judas and Theudas started up in a time of tyranny and oppression, when the people were mightily racked with the Roman exactions, and pretended 
Acts. 5.  a deliverance: but their enterprise, being not of God, came to nought, with all the partakers. The like success had the Anabaptists in Munster, who made a religious show, of repressing 
Sleidan. lib. 5.  the tyranny, and ungodliness of the governors of their times. And what other end had our Ket of Norfolk, or such like upstarts? who swelling to a head by the confluence of many poor wretches, crying out reformation, at length burst themselves like a botch, and declared their corruption. But we are otherwise 
Prou. 24. 21.  taught, to fear God and the king, and not to meddle with them that are seditious: to remove our matters from our own affection, to the Lords judgement, not to avenge ourselves, but give place unto his wrath: not that we should make the law (being his ordinance) an engayne to serve our lusts, as the foxes & troublesome suitors do, of whom we shall speak hear after▪ but that it may be a refuge to keep us in peace, to defend our innocency, which if it doth not perform: yet patiently we are to expect the wrath of our God, that can still the enemy and the Avenger in his good time. Now as many reasons were raised from the loving title to keep us from revenge, so is this restraint 
Four reasons against selfe-revenge. 1. Reason from the action of avenging.  full of matter to dissuade from that sinister course.  
If we consider first this action of avenging, what is it but to repay evil with evil, to punish vice with sin, and to imitate the wicked in his works and ways of mischief? Qui malum 
Lactant. Improbitati opposita impatia en●ia magna● concitat tempestates.  imitatur bonus esse non potest: he that imitateth the bad, cannot be good himself. He shall have as good as he brings, sayest thou: he brings the fruit of injustice, and thou payest him with the thorns of impatiency. Because thine enemy is unjust, wilt thou be ungodly? because he is an oppressor, or a slanderer, wilt thou be froward, and a murderer? Ne utaris inimico praeceptore, saith Basil: let not thine enemy be thy schoolmaster, to tech thee that which thou detestest in him. shouldest thou be a glass to resemble the fury & madness of the wicked in his angry mood? or should thy voice be the Echo of his ungracious speech? or thy hand the iustrument to bandy back again his balls of fire and mischief? No, rather overcome theevillevil with good: fire quencheth not fire, but rather sets all on a flame: neither can evil repress evil, but increase it rather: and one injury linked to another (as Samsons foxes, fastened with firebrands at their tails) disturb the quiet, and destroy the fruit of whole societies. But he that rendereth good for bad, heapeth hot coals upon his enemy's head, not to consume him by his will, but to kindle and stir him to charity again, or at the least to a confession against himself, such as Saul made to David; Thou art more righteous than I. This is the victory that 
●, Sam. 24. 18.  Christians, which are the heirs of blessing, should content themselves withal. Contrariwise, 
Barnard admi●lites templi.  Infelix victoriaest, in qua hominem superans, vitio succumbis: It is an unglorious victory, when conquering a man, thou art foiled by a beastly vice.  
Secondly if we note the person here discharged 
2. Reasons from the person revenging.  from revenge: it is ourselves. How absurd it is that one man should be plaintiff, witness, judge, and executioner, all himself in his own cause, the laws of God, of men, of nature, and common sense can teach us. He that is first in his 
Proverb. 18. 17.  own cause is just: that is: telleth a sound tale for himself, till his neighbour come and control it. If the plaintiff go no further than the court of his own affections, he shall have all the favour that may be, for he is Amicus curiae, and the defendant shall have neither audience, nor advocate there, but all extremity: for what other thing can be expected, when a man is plaintiff, witness, judge, and executioner all himself; but that the action should be rashly commenced, the witness corrupt, the judgement partial, and the execution both sudden and violent.  
In regard whereof our private matters are dismissed from our own partial hearing, & we are inhibited as judges in competent to deal for ourselves. And although Christians should carry 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 themselves, yet to avoid the slander & suspicion of injustice, they are to abide the public trial, & to submit themselves, to the censure of the Lords appointed ministers, & in no case to defile their hands with the base execution of their own revenge. 
3. From the direction, a▪ reason against revenge.  A third reason is drawn from the direction made, to send us where we should seek, & may find remedy of all enormities: Give place unto wrath. Wherein is thus much implied, that although, thou hadst the sword & the law in thine own hand, and mightest be thine own carver, ●and Champion, yet thy hands might fail thy heart; though thy private anger be cursed, yet hath it but short horns: the strongest revenger meeteth with his match. Therefore that ancient trial by combat, is grown out of practice with Christians, because therein the innocent party is as far endangered as the offender, the weak truth is made a prey to strong falsehood, rather than a punishment: And the Lord hath ordained diligent inquisition to sift out offences, and an oath to be the end of controversies, and girded his magistrates with power and majesty to suppress the mighty, & hath not left the defence of the innocent, or the revenge of the wicked, to one man's valour, or to the hazard of a thing uncertain, or the exercise of a private man's wrath, which hath no warrant from the Lord, but is rather a tempting of God, than a due course of trial in matters punishable by the sword. It is not for the weakness of man's anger to prevent the power of god's ordinance. Fret not thyself against sinners to do evil, but trust in the Lord and he will care for thee: be silent, and he will speak for thee: stand thou still, and he will fight in thy cause. If thou drawest out thy wooden & hasty dagger, he putteth his sword into his scabbard, and leaves thee to thyself. A child that is hurt, doth not turn again, but runs and complains to his father: Christians must as children, declare their wrongs to God their father, & let him alone, give place to his wrath: we are but underlings, he is our Champion: it is policy for the weak to give over his defence to the strong: it is duty to give 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 private revenge we imitate the wicked, show ourselves corrupt judges, base executioners, prevent the Lords assistance, and perish in our own weak and froward ways.  
But I need not stand longer to press the words of the prohibition, for arguments against this private revenge: seeing we may show a transcript and copy, out of gods sacred charter and holy Oracles to take down the hearts, silence the mouths, and restrain the hands 
2. Confirmation.  of all flesh, from their sinister proceed. What art thou that darest intrude into gods right and title? Vengeance is mine; what art thou that threatenest, 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 every private man's 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 clothed in his royal apparel, his crown of majesty upon his head, the earth trembling at 
Psal. 93. 1.  his looks, devouring fire going from his throne, maketh known his title by this claim, vengeance is mine: and taking his sword, seemeth to shake and brandish it in threatening manner, against all usurpers, & evil doers: with this prohibition: vengeance is mine, I will repay: saith the Lord. Behold (Right worshipful) the Patent & charter from whence your authority is derived, & whereby the reverence and submission that every soul must yield, is procured and enforced. All creatures and ordinances be the Lords, but this ordinance of judgement he entitleth himself unto, by precise, and special terms, as being a thing wherein he will mightily declare his power and majesty, and therefore 
1 The challenge bp the execution. 3. The subsumption.  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 deed, and a faithful copy out of the Original, Saint Paul the Register of God's holy spirit giveth witness, with scriptum est: it is written. The devil began with the like flourish of scriptum est, twice when he tempted Christ, to make stones of bread, and to cast himself from a pinnacle: yet he brought but a shadow no substance, he urged the letter but not the true meaning: but when he came to the kingdoms 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 only his bare word, All these are mine; If you ask how he came by them, he answers as the thief at the bar, they were delivered unto 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 indeed, he holds them by usurpation, not by any right, he forgeth a donation, but can make no delivery nor good warrantise of his gifts. But the Lord, which is witnessed to be the same which reigned of old, which made all nations, and therefore correcteth all, did 
Psal. 55. 19 94. 10. Deut. 32. 35.  thunder out his glorious challenge by Moses, and confirmed by wonders and miracles, that vengeance and recompense was his; insomuch that David gives testimony, of the Lords title again and again repeated in 
Psal. 62. 11.  his hearing: GOD spoke once and twice, I have heard it, that power belongeth unto God. And the Apostle in this place, showeth the Lords former title, and pleadeth the continuance of possession without interruption: For it is wtitten, saith he, and the scripture is not in vain which speaketh after this manner, vengeance is mine, I will repay, saith the Lord.  
This vengeance so claimed by the Lord, is 
Vengeance spiritual.  either spiritual, or civil and corporal. The spiritual vengeance is not assigned to the ministers of God, in pomp, & external violence; For the weapons of our warfare be not carnal 
2. Cor. 10 4.  (saith S. Paul) but mighty through God; the beauty is not outward, but within: the power is not to tyrannize upon the body by a secular arm, nor yet to slay the soul, as the man of sin would seem with his brutish thunderbolts, but to threaten from God, to declare & pronounce the vengeance of the Lord, but leave the execution to himself, because we know he will repay, and to this effect, the Author to the 
Heb. 10 30.  Hebrews produceth this same charter, as one that speaketh by knowledge: we know him that hath said: vengeance is mine I will recompense, saith the Lord. 
Vengeance temporal.   
That vengeance which is corporal & reacheth but the body, is partly reserved to the lords own hand, immediately to inflict particularly in this life, and generally, at the last great day of his vengeance: partly it is committed to substitutes, and his ministers of wrath to cherish the well doers, and cut down the evil. So that though it please him to call his judgements vengeance, and to claim it; by this most terrible denomination to strike fear and reverence into all men's hearts: yet by the same speech he understandeth also that mercy and favour belongeth to him: as it doth indeed more properly & naturally. For saith Barnard, 
Inserm. de ●at. Domi.  he is called not only the God of vengeance, but pater m●s●ricordiarum, the father of mercies: because out of himself, and the bowels of his own native goodness, he takes matter of compassion, and mercy: sed quòd judicat & condemnit, nos eum quodammodo cogimus: but in that he judgeth 
In vengeance there must be mercy.  and condemneth, the matter and occasion is in ourselves, and we after a sort compel him unto it. We have therefore the example & precept of the Lord himself, to keep us that are private, from intrusion, disobedience, or a hard conceit of the magistrate, such as the Anabaptists are possessed with, affirming the politic govern our to be a necessary evil, and 
Danaeus. de hom. lib. 4. cap. 24.  rather a plague, than a benefit to Christians, because he doth punish. And the same example from the Lord we may show as a precedent, against those rulers that be all for vengeance, and extremity; nothing for mercy nor compassion. For the Lord hath appointed the rulers to be shepherds and watchmen, to feed and preserve: not roaring lions and hungry bears 
Pro 28. 15. Micha. 3.  to prey upon the people, to trample upon them as mire, and grind them in pieces with extortion & polling. Our Saviour Christ therefore calleth governors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, benefactors and gracious, not malefactors and mischievous, because by their title he would teach them their duty. And if the Lord had ordained his magistrates only to kill, to rack, and to poll his people, he might have put in the devil for a sole Commissioner, for he can practise nothing else, but mischief and vengeance: but because the magistrate must use mercy and a favourable defence of the good, a correction of evil, and not a confusion of all together: therefore hath the Lord committed his sword unto men, and gave them this title, I have said you are Gods, intending they should 
Psal. 82. 6.  be just as God, holy as God, merciful upon occasion as God, without partiality as God, without iniquity as God, & so doing, they may be fearless of the faces of men, as God himself. Thus may all men in authority behold their faces & duties in the glass which showeth the Lords properties, and telleth them how near they come to his perfection. The Lord doth not only exercise punishment, but pity, and compassion. How far be those judges and officers from the Lords example, that pinch all in the purse, let none go free, what person soever in what cause soever, if he light in their claws, whose courts resemble the Pope's Purgatory; if he say the word, or any of his proctor's, that the souls of men are in, though they be out, yet pay they must by themselves or their friends, before they be at rest, though they were at quiet before. And how like are such to the ignorant physicians, that prescribe to all persons, in all causes, phlebotomy and letting of blood, as though every disease were of excess and superfluity, none of defect and penury: for they draw blood of all, and lighten the purse of every Patient, and this maketh the world to decrease in wealth, but increase in sins. What warrant such officers have for their dealings, I know not, except it be this vulgar proved true: he that buys dear, must seldeare, & he that farms at a hard rent, must take up all with the angle, & drag all with the net.  
Nevertheless it is a more desperate case, when in a Commonwealth a man may do any thing without punishment, then when he can do nothing, but he smarts for it. A licentious liberty is more dangerous than servitude itself: & therefore better have a sharp governor, than 
In execution mercy, but not remissness.  an Idol & a block, that suffereth the people to be devoured one of another, & consumed of themselves. Wherefore as the Lord conveyeth over his authority to men, & confirmeth them in their place, with these titles, that judgement is his; power is his; the throne his; the sword his; & vengeance is his: so he teacheth them the diligent use, & careful execution, adding this clause, I will repay. When jehos hap hat had ordained judges under him, he giveth them the same charge, that he had received from God & the same encouragement. Take heed what ye do: for ye execute not the judgements of man, but of the Lord, 
2. Chron. 19 6  and he will be with you in the cause of iudgement● wherefore now let the fear of the Lord be upon you: take heed, and do it: for there is no iniquity with the Lord our God, neither respect of person, nor receiving of reward. So that the place of a judge is not a place of private revenge, nor a dumb show of honour and pomp: nor a pillow of ease and security whereon men are to sleep, or tell the clock: but there must be circumspection, diligence and wisdom: they must take heed, and do it, hoc agite, attend upon this office: do this, and yet take heed what ye do. When the Lord hath said to rulers, ye are gods, he meaneth not that they should be like the Epicures idle god, which sat in his throne, and 
Psal. 82.  let all inferior matters alone, as to base for his eyes: nay rather the Lord would have them like himself, which doth not only 
Isai. 40. 12.  weigh mountains and hills in his balance, but the very dust of the earth, and sands of the sea. And therefore he setteth down judgement 
Exod. 18. 22.  for small matters: and as he saith vengeance is mine, so by Solomon he descendeth lower, and 
Prou. 16. 11.  layeth claim to the balance, and telleth us that all the weights in the bag, be the work of the Lord. And who are weaker or lower, than the fatherless, the widow, the poor? and yet all judges have the Lords Letter commendatory, or mandatory rather, in their behalf: the tenor whereof is this; do right to the poor and fatherless, 
Psal. 82.  do justice to the poor and needy: and how they should do this right, he telleth them: deliver the poor and needy: save them from the hand of the wicked. And further to keep the judges themselves in awe, he standeth over them, and telleth them of his presence, in the very entrance of the Psalm, saying: God standeth in the assembly of gods, he judgeth amongst gods: he maketh one, in all courts, all assizes, & 
Psal. 82. 1.  sessions, and that which men pass over, he finds out: that which they wink at, he punisheth. The judges ignorance will not excuse him, if for carelessness, he suffer the calamity of the innocent: for if thou say, Behold we knew not of it; the holy Ghost will reply as in the proverbs, he that pondereth the heart, doth not he understand it? 
Prou. 24. 12.  and he that keepeth thy soul, knoweth he it not? and will not he also recompense every man according to his work? And the righteous man job will teach thee in dignity, what thou oughtest to have done, in his Apology, touching 
job. 29. 16.  intricate matters, for when he knew not the cause, he sought it out diligently, as he saith of himself. At leastwise the Lord himself that upon the clamorous outcry of Sodomes' sins in his ears, cometh down 
G●●. 18. 21.  on the earth, to examine if their sins were so grievous or no: doth rather intend an instruction to those whom he honoureth with the title of Gods: then further intelligence to his own wisdom, from the which nothing was hid.  
According to the power assigned from God, must be the purpose, & practise of every governor. For what is a sword, if it be always like a child's dagger, riveted in the sheath, and put to no use? what are good laws without execution, but as bells without clappers? And what are magistrates, that having neither the life nor soul of justice in themselves, & therefore cannot quicken the dead letter of the laws, nor make them effectual in sound or motion? Are not they rather Idols than Gods? rather Images that must be kept by a sexton & keeper 
Lodouic. Vives in. 1. lib. cap. 3. de civit. Dei.  (for so Plato speaketh of voluptuous and doting governors) than guardians and keepers of countries, cities and people themselves?  
It is a true saying experimented daily, that Magistratus indicat virum: the honour and authority 
Aristot. lib. 5.  of an office, maketh trial what is in the man that bears it. A private man like an empty vessel may have many flaws and cracks, many faults and defects that appear not: but as when vessels are filled, the chinks are descried, by the leakeage of the wine: so when men are graced with authority, their unsoundness is discovered through some chink of folly, or fear, or carelessness, or else they prove staunch, and show their sufficiency, for wisdom and conscience.  
The best course in those that have a pre-eminence to ordain officers, is to try them by degrees, first if they will be faithful in little things, that so they may be credited at last with the great: or as men prove their vessels, with water, before they trust them with wine. Absalon 
2. Sam. 15.  will be lowly & popular to all suitors, & promise fair to do justice, till he get aloft, and then he showeth himself neither to fear God nor the king, neither to care for justice nor honesty. Men can spread the nets of humility, and weave them with the knots of subtlety, till they have caught their desire, and then they show their hypocrisy. It seemeth that Pope Boniface followed this course in his climbing: of whom it is spoken▪ Intravit ut vulpes, 
Fascic▪ temp. Boniface. 8.  regnavit ut lo, mortuus ut canis▪ he entered like a fox, he ruled like a lion, he died like a dog. And so commonly it comes to pass, a bad beginning hath a wicked proceeding, and a miserable end. Wherefore it is expedient for men of honour, worship, and authority to carry this title of the Lord, and this promiss of execution in their memory, that by it they may be comforted in their good proceed, repressed from cruelty, & the exercise of private revenge in their public actions; & yet stirred up to be diligent & careful, because the Lord himself is not only a looker on, but a chief Actor. For vengeance is mine, and I will repay, saith the Lord.  
Now shall it be requisite again to return to private men, and the people of God for whose sake the Lord hath vouchsafed his power and majesty, his justice and equity, to be established▪ and executed by worthy men ordained for that end. They are inhibited from that revenge, which they could not execute without sin: & sent unto the courts of gods judgement, where they may have a defence of innocency without repulse. If any shall object the faults, delays, and circumventions of courts and laws, thereby colouring their disobedience to superior powers, they must understand that gods holy ordinance must not be resisted for the personal crimes & defects of those that supply the places, but rather be obeyed, because the sparks of gods majesty & justice remain in some measure in every magistrate. The image & superscription of a Prince, stamped in basemetall, is currant amongst his subjects, as well as that which is made in the finest silver, though in deed it be not so precious. S. Peter admonisheth servants, and under that title, subjects, to be obedient in all fear, not only to the good and 
1. P●t. 2. 18.  courteous, but also to the froward. There be two sorts of people that abuse themselves toward the sacred ordinance of laws, magistrates, and governors; appointed notwithstanding for the punishment of evil, and the decision of controversies, that God's people might live in honesty and peace.  
The one sort are flat Recusants, as Libertines, 
1. Recusants▪ civil ordinances,  and Anabaptists: and such tumultuous fellows as would have all subject to their lusts, but they will be subject to no laws.  
The other are Foxes that make account of 
2. Foxes and▪ abusers of the laws.  the judges and laws, and use them to the satisfaction of their private revenge, and malicious humours.  
Somewhat are we to speak, God willing, of both: and first, of those former Recusants? not because any such are in this place: but because unquiet, and troublesome s●●ters, that follow the law to serve their lusts: when they fail of their hope, for the most part turn from one extreme to another, and set themselves clean at defiance, with justice & Authority.  
Touching Libertines, which promise others liberty, 
Recusants' Libertimes▪ 2. Pe●▪ 2. 19  themselves being the servants of corruption, which walk after their lusts, and despise government, it is no marvel if they scorn and contemn order and magistracy, seeing they dare open their mouths against heaven, and say, There is no God. But as they blush not to be called the Damned crew: thereby sentencing themselves, to confusion; So Saint Peter accounteth 
●. Pet. 2. 12.  them as bruit beasts, led with sensuality, and made to be taken and destroyed. If you ask how they shall perish? Saint Peter answereth, through their own corruption, the cords of their own sin shall stop their breath: and though they escape long, and shift often; yet the Lord knoweth how to reserve 
●. Pet. 2. 9  them to the day of vengeance.  
The Anabaptists, and such as lean to their 
Recusant Anabaptists.  stubborn conceit, are also within the compass of such Recusants. They would have all things common to their own lusts, and nothing reserved or kept for any man's need. Because some rulers are wicked, therefore they will have no rule nor government at all to be over them: a grateful principle to them that desire to be lawless. I know the good father Tertullian may be produced as a patron for these: for he 
Dan●▪ in August. de heres. cap. 86.  was overtaken by this error, that he thought the use of the sword in battle, or punishments could not be lawful, and therefore degraded all capital and criminal judges from their places.  
But fathers as men might be deceived, and so was Tertullian: the Lord himself can neither deceive, nor be deceived, and he hath said, Vengeance is mine. He hath said, Give 
Matth. 22. 21.  unto Caesar, that which is Caesar's. He by his word hath created the Magistrate, called him his Minister, put the sword in his hand, charged 
Rom. 13.  him to strike: and commanded every soul to be subject, not so much for fear, as the wicked are, but even for conscience, as the godly. He commanded the captives by jeremy, to seek the prosperity 
jerem. 29. 7.  of Babylon, and pray unto the Lord for it: He exhorted by Paul, that intecessions and 
1. Tim. 2▪ ●.  supplications should be made for Kings and princes, and all that were in authority: the King of Babylon knew not God, the rulers in Saint Paul's time were no Christians, but heathens and tyrants: yet such governors are to be obeyed, and prayed for: that under them Christians may live in peace, godliness, and honesty: how much more the faithful governors, that seek themselves the peace of jerusalem, & the righteousness of God's kingdom? though many blemishes may be noted, and imperfections of men, in the administration of judgement under them.  
Here may we not forget the Papistical Clergy, 
Recusant Papists.  that acknowledge the power of the Magistrate, when they would have their pestilen thatred executed against the saints of God, which they call heretics: but when justice should worthily be turned upon themselves, than they plead exemptions, and privileges, they are spiritual & may not be touched; forgetting that which the Lord hath set down for a perpetual Canon: Let every soul be subject. Which Chrysostome expoundeth of Churchmen, as well as of lay people: Sive Apostolus, sive evangelista, sive Propheta fueris, Magistratui subesse debes. Be thou Apostle, Evangelist, or Prophet, or whatsoever, thou must yield subjection to the temporal Magistrate.  
As these would exempt themselves from their due obedience to Rulers; and yet shroud themselves under their wings, for revenge, or defence: so julian the Apostate, did exact obedience and tribute, belonging to governors: but persuaded all Christians, that his tyranny and cruelty, was good for them, they might not resist but suffer: If he struck them upon one cheek, they should turn the other: thus, in an irreligious jest, sending in deed his subjects to heaven, and himself merrily into hell. It seemeth, the common translation, which the Romanists follow, speaketh contrary to their own practice and meaning: Non defendentes, hath the translation in this place; not defending yourselves: but their practice is contrary: for they trouble heaven and earth, for the avenging of their quarrels: and doubt not by any violent proceed to supplant Kings and Princes, and depose them from their thrones, being animated and warranted by that hellish resolution of Gregory the seventh, & his successors: that treason against unbelieving Princes is lawful.  
But touching the words of our Saviour Christ, where he prepareth Christians to bear injuries without resistance: they take not away public and lawful defence, such as is sought by a due course of complaint, or reply, at the hand of the Magistrate, without rancour and heartburning. For when he teacheth Christians, that being smitten upon one cheek, they 
Math. 5.  should turn, to him that smiteth, the other: he intendeth they should be so far from rendering one blow for another, that rather they should suffer two, then revenge one: and yet not to fail in the lawful defence of themselves. For in the same Chapter immediately, our Saviour saith: Agree with thine adversary quickly, lest he deliver thee to the judge, and the judge to the Sergeant; without doubt ratifying the course of civil proceed in judgement. Moreover, he giveth example of this himself, who being smitten, did not strike again, but yet he expostulateth de facto, touching the deed, whether it were lawful or no, in him that struck him. If I have evil spoken, bear witness of the evil: but if I have well spoken, why smitest 
john. 18. 23. August. ad Marcellin.  thou me? Vbi ostendit (saith Austen) praeparationem maxillae faciendam esse in cord: where he showeth that the preparation of the other cheek must be made in the heart. For so Christ 
Isai. 56.  jesus gave his cheeks to the nippers, and was not only content to suffer blows, but death for his enemies. The like example giveth Paul before the high priest, reproving the injustice of the 
Acts. 23. 3. Acts. 21. 13. ●om. 9 3. Acts. 23. 17.  judge, and yet prepared to suffer bonds and death, and to be separate from Christ for his countrymen. Moreover, did not the same Paul obtain a safe conduct for his safeguard, against certain wretched fellows that had sworn his death? Did he not appeal to Caesar, and 
Acts. 25. 12.  take the honest advantages of the law to help himself? If this were the practice of the best men, who doubteth but our saviours precept respecteth the heart, and private court of man's conscience, providing against all impatiency, and immoderate desire of revenge, but leaving open the law for a lawful defence, and open preservation of life, goods, body, and name. So then the law is good, if it be not abused, as it is said in another sense: for it serveth to redress all wrongs, to repress all tumults, and therefore was it a wise speech of the town Clerk of Ephesus, to the raging Idolaters: If Demetrius, or the craft's men have a matter against any man, the law is open, and 
Acts. 19 38.  there are deputies, let them accuse one another.  
And here come in the foxes and followers of 
Such as abuse the law by overusing the same.  the law, such as will not revenge in words, nor blows, but rather desire to be slandered, and to take blows, yet not for any meekness, but to get an advantage in law, wherein they may show all extremity of linger revenge. And here they spend their wit, their wealth, their friends, their time, their souls, & all: as the Spider that worketh out her own bowels, to compass her prey. Will you examine what be their actions and suits commonly? Surely words of unkindness, actions of some deserved slander, some trespass pedibus ambulando: de lanacaprina, & asini umbra. Of goats wool, and the shadow of an ass. How do these Sycophants abuse the ordinance of God, with their contention for trifles? They are not unlike those nice people, that continually lie in the hands of physicians and surgeons for pimples and warts, when both the physician and the lawyer was appointed for necessity, and not for wantonness. Am I deceived? or do I not see these suitors pestered with boxes and papers (the books of their profession) to coarse about from place to place, more busy to cast away their money then then the lawyer to catch it: They have a running sore of self-will, and malice, but their word is only Currat lex, Let the law have his course: a course they mean without end, except they can satiate their wilful minds with a full triumph over their impoverished adversary. Their courage is invincible: for neither the admonition of friends, threats of authority, no nor bad success in their suits, can make them give over, and sit down by it: for it fares with them as with the drunkard in the proverbs, that boasteth after this manner: They have stricken me, but I was not sick: they 
Prou. 23. 35.  have beaten me, but I knew not of it, when I awoke: therefore will I seek it yet still. As such seek the wine when it hath bitten them, so these being drunken in the pursuit of their malice, though they smarted a while, and caught an overthrow, yet will rouse themselves and to it again: for hot gamesters will take no check, nor repulse: losing is no warning; but the more they lose, the more they seek to venture.  
I know what this generation will reply, if they hear me: We have stood before the best in good presence, in the highest Courts of greatest honour, and justice. Surely I grant it, for the Spider worketh her webs, and taketh hold with 
Prou. 30. 28.  her hands, often in King's palaces; and Satan, the father of all false accusers, liars, and busy bodies, 
job. 1. Zachar. 3.  standeth before the Lord amongst his servants; but it is to accuse, slander, and pick advantages against God's people.  
I persuade myself that the wisdom of you (grave fathers) can mark out such, better than I describe them. And ye the learned counsellors that are interpreters of the law, of credit and conscience, will be loath to open their mouths in the gates, for such turbulent suitors. Yet (give me leave) no cause is so desperate, no client so perverse, that findeth not a solicitor, at the least, to help envy forward, and pull justice backward, if there be wilfulness, and abililtie in the follower. Notwithstanding I am assured, that the best for counsel, and conscience, amongst you, detest both the contentious quarrelers, and all those brokers of ill causes that by shifts and quillets disturb the honourable Courts of justice, and turn wholesome judgement into bitter wormwood. And indeed as the law is a comfortable balm, to plaster up the wounds and sores of every private disquiet, with convenient expedition: so (with all due reverence to God's ordinance be it spoken) are the delays, quirks, and demurs, like the corrosive plasters of an unconscionable leech, which turn a small green wound into an incurable Fistula, by poisoning and exulcerating the same, for their further practice and lucre. But I speak in vain, if I direct my speech to these kind of people, who are not present in this place now, for the church is as the shadow of death unto them, and they have earnest business, which they love above their souls. To you therefore prudent Counsellors, and all that fear God, be it spoken. Remember 
Psal. 5. 8.  that as vengeance is Gods, so the laws are Gods, judgement is Gods, Counsel is Gods, verdict and sentence are Gods. He that hath said, judge righteously, hath said also; Speak the things that are right. The tongue of the just is 
●rou. 10. 20.  as refined silver sayeth Solomon. There is no untruth, no shift, no dross in it. The presence of God's Majesty in judgement, engraven in the brows of his Commissioners, calleth for reverent speech: it admitteth no railing nor girding to obscure the truth: nor those answers ad hominem, non ad rem: that are to the person, somewhat: but nothing to the purpose; though such pleading in disgrace of parties get a popular applause for the time. A captain 
Plut. apotheg.  of Darius hearing a mercenary soldier to rail against Alexander, in high words, struck him with his spear, saying, Ego te ut pugnes etc. I priest thee to fight with Alexander, and not to rail against him. And so do wise and honest clients retain advocates, & see them to plead their cause, not to revile their adversary. O how sweet are those riches that are gotten with a good conscience, and a tongue of sound counsel, and pure wisdom: But the gathering 
Prou. 21. 6.  of treasure by a deceitful tongue, is as vanity tossed to and fro, of them that seek death. He that coveteth that evil covetousness to build his house, consulteth shame to his house, sayeth Abacuk, for the stone shall cry out of the wall, and the beam out of the timber shall answer it with a woe, ringing aloud in the conscience 
Haba●. 2●.  of the founder himself, laying the foundation in blood and iniquity.  
I would those busy bodies, that abuse the law, and your patience (right worshipful) with trifles, and slanderous actions, as also those cruel tyrants, that crouch before authority to make the poor fall into their snares, and to rack them of 
Psal. 10. 10.  spite, by extremities of law, were as well acquainted with their duty, as I know the better sort here present is. But it is your parts (grave fathers) to quiet these stirring heads, & quench these fiery spirits. All laws both of God and men, have provided against the slanderous caveller, and cruel oppressor. Thou shalt not walk about with tales among the people: Thou shalt not stand against the blood of thy neighbour, I am the 
Levit. 19  Lord: that is the divine law. men's laws were diverse, but the Athenians and Romans, provided against them, some by banishment: some by penalties, some by an oath taken of the plaintiff, 
Wolsius in Deut. 22.  that he did follow no suit, animo calumniandi, with a purpose of cavil and slander.  
And for those cruel tigers, that are all armed with prickles like the Hedgehog, that 
Totus Ec●inus asper.  seem to give place to God's holy wrath, and yet have seven abominations in their hearts, and a thirst to torment and impoverish their adversary; these, I say, it becometh your wisdoms to discern and discomfit. They are such indeed as tarry the leisure of the law, and seek the face of the Court: but they wring the nose to force out blood, they hover after extremities, forfeitures, and advantages,: which being obtained; they themselves catch their debtor 
Matth. 18. 28.  by the throat, help to serve their own executions, enter into the gates of him that is 
Obadiah. 1. 13.  fallen, delighting in his adversity, and taking pleasure in his misery, or else feeding themselves with a wicked triumph over the bones of a poor captive starved in prison. Is this agreeable to Gods holy will? who charged his people, that they should not rule cruelly over 
Levit. 25. 43.  their brethren sold unto them: who in the 24. of Deuteronomium, commanded them, when 
Deut. 24. 10.  they asked again of their neighbour the thing that was lent, that they should not go into his house to fetch a pledge, nor keep the pledge till the Sun went down, of the party that was poor; who also in the 58. of isaiah, mocketh at the fasts and prayers of such, as would seem to be deisout, 
Isai. 58. 3.  and serve God, and ask after the ordinances of the Lord, and yet they would seek their own will, and require all their debts, and smite with the fist of wickedness; when the Lord required a fast from strife, debate, & extremity; a losing of the bands of wickedness, a taking away of heavy burdens, a manumission of the oppressed, and a breach of the yoke of bondage.  
As the usurer, may be called a legal thief, 
Barnard. de cura rei fa.  because he covereth his cruel extortion by law: so may these unmerciful creditors be termed legal murderers, such as the law in some things doth assist: so that by law they may both go to the devil together, for their uncharitable minds, as well as other thieves, & murderers without law, for their unlawful actions.  
Amongst other faults that the Corinthians are reproved for, by saint Paul, this was no small one; that there were many quarrels, suits, and complaints, commenced amongst them, for small matters, and that before heathenish judges, where they made themselves ridiculous, and the Christian profession scandalous, to them that were without. He tenteth their wound, and showeth what root those corruptions did spring from. For there wanted first wisdom amongst them, to compound and decide controversies. Is there not a wise man amongst 
1. Cor. 6. 5.  you? saith he; none that can find where the fault is, and set down the right of the cause of so small a moment? Secondly, there wanted love; for brother with brother went to law, and 
1. Cor. 6. 6.  that under Infidels. Thirdly, they wanted patience: Why rather suffer ye not wrong, and forbear 
1. Cor. 6. 7.  one another, forgive one another? let many faults pass, forget many injuries, and commit them to God? Fourthly, there wanted justice: Nay, ye yourselves (saith he) will do wrong, and harm, & that to your brethren. These four wants must needs be amongst us (beloved) who are so litigious, and ready to go to the law. For want of justice in foro conscientiae, in the Court of our conscience, we do injuries: for lack of patience, we will suffer none: for want of love, we spare neither father, nor brother: for lack of wisdom we come to no speedy agreement ourselves, but the law must try all. Out of Saint Paul's reproof, may it not well be thus spoken to you that are such sookers in law suits? Though ye have not a conscience to do right, nor patience to suffer wrong: nor love to forbear your brethren; yet if you were wise yourselves, or had wise neighbours about you, your matters might be determined at home. And doubtless, if men would do as they would be done to: or if the offender would agree with his adversary quickly, in the way: and the party 
Math. 5.  offended accept of reconciliation, and debate the matter with his neighbour himself: what quiet of heart, and safeguard of money, and godly love might be procured? whereas now men dwell in suits, tossing themselves as in a sea of troubles, enriching the lawyers, abusing the law, and impoverishing themselves. It is a token of an unwholesome air, 
Si valeans ho● mines, ars tua (Phoebe) iaces.  where the country is full of thriving Physicians. And Plato that divine heathen saith, Signum est profligatae, turpisque educationis in civitate, 
Danoeus ex Platone.  cum multis judicibus, iurisconsultis, & foris egeat. Respub. It is a sign of bad and wicked education, and ill manners in any country, when the Commonwealth hath need of many judges, many Lawyers, many Courts. The multitude of these Physicians of our estate, so increasing, and flourishing, telleth us with shame that we are a sight of wrangling Christians, for the most part, without justice, without patience, without love, and wisdom: and therefore it is more than high time, that this were amended in those that fear God, and respect the peace of a good conscience. One great means of Reformation herein, resteth in you (Right worshipful) if you carefully put in practice that prudent example of Gallio deputy in Achaia, who being importuned by the clamorous outcries of Paul's adversaries; drove them all from the judgement 
Acts. 18. 16.  seat, as men having more malice than 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, dearly beloved, have we opened, and served this writ of prohibition against private revenge, we have considered the loving title, used by Saint Paul, to allure our hearts to a like proportion of love a-againe. We have heard how dangerous to our bodies, and souls, how prejudicial to religion, in both the exercise of hearing & praying, and what an enemy to God, and a friend and follower of the devil, is a heart full of malice. And yet when iniquity hath conceived, and brought forth revenge, either in words or deeds, then is it more dangerous: for as it hurteth itself first, so it mischieveth others, being come to that pass. We have gauged the poison of a wicked tongue, and found it unmeasurable; we have applied means of cure if the patients will endure it: we have arrested all those, and bound them to the peace, that dare undertake their private revenge, or proceed to the raising of a public mutiny. If they will not obey our writ from heaven, we leave them to you (right worshipful) the ministers of God's vengeance, to be bend or broken. We have directed all plaintiffs from their weak anger, to the mighty wrath of God: for the confirmation royal of our prohibition from heaven, we have brought a true copy, warranted by Saint Paul a faithful Register, of that sacred Patent and Charter, wherein the Lord maketh known his challenge, and threateneth not only revenge to all usurpers, and evil doers, but promiseth also a recompense to those that abide his leisure, and commit their cause to him; or his ministers ordained for revenge & recompense. We have showed what Magistrates are, and should be: Gods they are for God, and therefore should not be rigorous, nor slothful, but just, merciful and diligent. We have declared that subjects cannot be well governed with oppression of the greater: nor magistrates amended by rebellion of the less. We have examined the absurd opinions of them that would have no superiors, but all equals; nothing private, but all things common; no laws, but all lust and liberty. We have merte with those foxes that use the public ordinance of God, to rack their private spite, & work their extremities. To conclude, we have used motives to dissuade men both from private courses of revenge; and also from the abuse of that public vengeance, those laws, and that ordinance which the Lord hath planted to preserve the good, to maintain peace, truth & right amongst men. Now therefore (Grave fathers) remember your public callings, that your sword, and your sentence, your judgement & vengeance is the Lords: Remember that by title you are Gods: but forget not your private condition; you shall die like men: remember that you are masters and judges here, but forget not that you have a master and a judge in heaven Look upon the people, and think, though they be many as the blades of the field, yet are they but grass: all flesh is grass, surely 
isaiah. 40. 7.  the people are grass: but yet look again, and behold that as the grass is, so is the flower also: as the people are, so are the Rulers: there is some difference in beauty and dignity, as there is in the flower and the grass: but the grass withereth, & the flower fadeth: men die, and mortal Gods, like men perish, but the word of God endureth for ever.  
To be short, let all that fear God, obey this precept of his; renounce the pursuit of their own malice, purge their hearts, and cleanse their hands, give place to his ordinance, reverence his Ministers, seek lawful remedies upon necessity: but seek not so revenge in this world, as though thou wouldst leave nothing to be revenged of God, in another. Despise not God's vengeance here on earth: neither faint, nor be astonished though thy cause can not be heard, though thy right cannot be cleared: appeal in prayers to the witness and judge of heaven: he is higher than the highest, even that king of kings, that God of Gods, that Lord of lords, whose great name is here subscribed to the claim and promise of truth: vengeance is mine, I will repay saith the Lord: to whom being one in substance, three in person, the only wise, invisible, and eternal God, be all honour, power and dominion for ever and ever,  
Amen.  
FINIS.   

THE SWORD OF MAINTENANCE.  
A Sermon preached before the Right Worshipful the judges of Assize, and gentlemen, assembled at Hertford, the 13. of july 1599 for the execution of justice.  
* ⁎ *  PERIIT ET INVENTA EST  printer's device of Robert Barker 
LONDON, ❧ Printed by R. B. for Gregory Seaton. 1600.   
The text. Hate the evil, and love the good, and establish judgement in the gate: it may be 
Amos. 5. 15.  that the Lord God of hosts will be merciful unto the remnant of joseph. 
INeede not use many circumstances (Right worshipful Fathers and brethren beloved in the Lord) to move this grave assembly to attention, whose religious minds are readily prepared (I trust) to receive with meekness the word of God: and therefore cannot but afford me benevolent audience in the handling of the matter of this text, being so consonant to your godly dispositions, pertinent to the present occasion, and set down in compendious precepts, so fit for your sharp understanding & short allowance of time.  
For what else is my text, but a brief issue of a long Process between the Lord of hosts & his people? Who like a plaintiff much aggrieved, 
Amos. 3.  had often protested against the rebellions of Israel, and made many proclamations (as with sound of trumpet) against their injuries offered: reproved their corruptions of 
Amos. 4.  religion, and their defaults of justice, cut down their mighty sins with mighty judgements & executions of famine, sword & pestilence, thereby having wasted their multitude from thousands to hundreds, from hundreds 
Am. 5.  to tens: and yet now as a kind father intending the correction and not the confusion of his children, he offereth a capitulation of peace, with these conditions. If you will seek the Lord, and live, if you will seek good and not evil, choose life and not death: hate his enemies, love his friends, establish his approved ordinance of judgement: abandon all places of idolatry, surcease those lofty sins of oppression and injustice, so commonly practised in the gate, then go to, the Lord will reason with you, and come to a friendly parley for further reconciliation. But before any peace can be concluded, mercy expected, punishment released, or execution stayed: you must condescend to these Articles: Hate the evil and love the good, and establish judgement in the gate.  
In these words we may generally note these two points: First what conditions the Lord requireth: Secondly what truce he offereth. The conditions concern the affections and actions: the affections are hatred and love, each of them being directed unto his several object: hatred is let lose at evil: love is drawn and confined wholly to the good. The action is mixed, including many virtues, excluding many vi●es, being an accomplishment of justice and mercy, and the establishment of judgement, whose fountain is in the heart, and private affections of men reform: but the streams do flow, & run down in public to the comfort of the good, and terror of the bad. These are the Articles which the Lord doth propound to the Israelites by his Prophet Amos, and daily by us his Ambassadors doth offer unto you his people, 
2. Cor. 5  with desire that you would be reconciled unto him, and subscribe with heart and hand to the contents thereof. Which being promised, and performed, behold a gracious truce and covenant on God's behalf: It may be the Lord of hosts will be merciful to the remnant of joseph. Let no man be discouraged at this phrase of speech, as though God's promises were like the doubtful Oracles of heathenish Idols, yea and nay: it may be, and it may not be: for with the Lord there is assurance of mercy, his words be yea, and Amen. Hath he said it, and shall he not do it? hath he spoken, and shall he not accomplish it? The possibilities 
Numb. 23.  of men are full of hazard, but the Lord is not a man that he should lie or double, or be prevented of his purpose. Is there no doubt then in this speech? None, touching the absolute performance of the Lord: but much difficulty in respect of flesh and blood, if men look upon their own unworthiness, unconstant perseverance, and the low ebb that the house of joseph, and God's people are sometimes driven unto. Yet again, all is courage, when we cast our eyes upon the Lord of hosts who is strong to save, inclining to mercy, whose readiness to help in extremity appeared to joseph; and was often showed to his seed, when they were but a remnant and reversion: and therefore may assuredly comfort all faithful hearts that without all doubt, he will be merciful unto them, if they keep this covenant with the Lord, and consent to hate the evil, and love the good, and establish judgement in the gate.  
Thus much have I spoken to declare upon what ground our doctrine & exhortations (by God's assistance) shall be planted: in what terms the estate of the Israelites ●hen stood: and what Articles were propounded for the redress of their calamities: in the urging & unfolding whereof, our greatest time shall be spent; because we desire to apply the same approved remedy to our own decays, & wants, assuring ourselves the Lord will not fail to be merciful, if we keep touch and promise with him, in such conditions as he requireth.  
In one word therefore to wind up the sum of all these conditions: it is that which we 
Knowledge. 1  call sometimes conscience, sometimes zeal; not the common conscience of the world: but that same which is first cunscientia, joined with knowledge, that it may have an eye to discern 
Courage. 2.  good from evil. Secondly that which is rooted and planted in the will and affections, that it may have an edge of hatred to threaten the evil: and a back of love to defend the good. 
Practice. 3.  Thirdly such a conscience here is required, as hath not only skill to discern or will to desire, but also a ready hand to practise: not resting in contemplation, but proceeding to such action as the place and vocation of every man exhorteth him unto for the maintenance of judgement in the gate. These three properties of a good conscience, called by the Lord, in this text, and aspired unto by all that fear God, or love the good estate of their country, amongst this grave assembly, occasion me to speak somewhat of either, and first of knowledge.  
Knowledge is the guide and light of a good 
1. Knowledge  conscience. A fit Intelligencer for the will and affections, for it adviseth what is evil and to be eschewed, what is good and to be embraced. Without this direction, hatred like a blind archer shoots beside the mark▪ and may kill a man in stead of a beast: And love cherisheth often a snake in the bosom, in stead of a friend. As the eye discerns between light and darkness, so the understanding trieth out the difference between good and evil. Therefore seek good, and not evil said the Prophet in the former verse. No man can seek well without light, nor find the good except he can distinguish it from the bad, and trying all hold that which is the best.  
Many are the difficulties that hinder us from the discovery of evil, and the recovery of the good: and yet great is the danger, if we mistake the one for the other.  
The difficulties appear if we consider first 
Difficult.  the blindness of our own heart, except it be renewed and supplied with a light from heaven. Secondly if we behold the readiness of evil, being present with us at every turn, compassing us about, pressing us down, Satan as a prince in the air tempting us, a world of sin about us, a body of sin within us. Besides this, the custom of sin hath made virtue so unpleasant and strange; the evil so sweet & familiar, that it seemeth death to be roused out of the mire, wherein we have long wallowed in ease and security. And further: iniquity is very strong, being in this world, as in her own country, and proper element, where virtue is but a stranger, always flying upward, and therefore not followed with half so many scholars as iniquity, that pulls down the hill to the broad gates of hell and destruction. Lastly evil is mingled with the good, as dross with the silver, that it asketh much trial, and a cunning spirit to extract the one from the other. In regard of which difficulties hindering our choice in the good, and presenting to the lust of our eyes variety and change of evil, in goodly shapes of apparent good, it behoveth us to have a sound understanding for our guide: but especially because the error of our choice is the danger both of soul 
Danger.  and body.  
The fruit of the forbidden tree was pleasant to behold, and good to eat, but it was bitterness and death at the last. For evil is of two sorts, the seed and the fruit; the seed is sin, and the fruit is punishment: the one is a sweet bait, the other a deadly hook: it goes down pleasantly like wine, but it stingeth in the end like a Scorpion. 
Prou. 23. 31.  And yet there is a league between iniquity and our affections, as there was between jezabel and her chamberlains: As jesabel perching aloft, painted her face, and commanded 
2 King. 9 30.  her eunuchs attending upon her, till jehu, sent with revenge from God, began to cry, who is on my side? who? So doth iniquity possess the highest chamber of our heart, and paints herself in fresh colours, reigning over our affections as slaves, till vengeance hunt after her steps, and the messengers of God give warning to the affections, to cast down their cursed mistress, and renounce that sin, which they have served, lest the fall of her, dr●we all her eunuchs and partakers to confusion.  
The heathens themselves always taught obedience of the will to the wit, of the affections to reason: which had been well, if the light of reason had not been extinguished in heavenly things: and so foully blemished in natural. But the natural man's reason perceiving not the things of God (his wisdom being foolishness, 
1. Cor. 3.  his light darkness) made the conscience corrupt and vain in the true and particular discourse of good and evil. Many say: who will show us any good? said David of the common 
Psal. 4. 6.  sort: but he must have a new spirit and a perfect understanding, that with David can lift his eyes to heaven, and cry: Lord lift thou up the light of thy countenance; acknowledging all our felicity to depend upon the favour of the Lord. In matters of common honesty, humanity, civility of manners, the heathens were a law to themselves, and shall be a shame and condemnation 
Rom. 2.  to us: in that with so small a glimpse of natural light, they practised many things commendable, made many wholesome laws, excelled in many outward censures, and actions of judgement. But we having the word 
Psal. 19  of the Lord, converting the soul, giving wisdom to the simple, and light to the eyes: having the law of God (I say) to examine what is good, and what evil, being the only touchstone of truth and falsehood, the rule that showeth as well the crooked as the strait: If we love darkness rather than light, if we fail in seeking and setting up the kingdom of God, or the righteousness thereof in our life and practice: there remaineth unto us no colour of excuse, nor cloak of defence. For unto every one of us in our several charge, may that protestation of Micah be urged: He hath showed thee (O man) what is good, and what the Lord requireth 
Micah. 6. 8.  of thee: surely to do justly, and to love mercy, and to humble thyself, and to walk with thy God. And this is that knowledge of good & evil, derived out of God's holy and acceptable will and word, which like a cunning rider turneth, and directeth our affections being of themselves like horse and mule that have no understanding. But as the Lord instructeth 
Psal. 2.  all Rulers to be wise and learned, so in another place he will have them in the fear of God, to 
Exod. 18. 21.  be men of courage also. For courage is the fervency 
Courage.  and concitation of the mind placed here in these two affections, hatred and love: which are profitable to the furtherance of virtue, and taking down of vice, so as they stand in awe of reason, as a soldier of his captain, by whose command he takes up and lays down both his courage and 
Basi, con●. Jrasc.  weapons. Wherefore these affections are not only to be allayed and cooled in man (as some Philosophers affirm) but sometimes 
Peripatet.  also to be kindled and stirred up: that as the iron is steeled and hardened with the fire, 
Bas.  so man's heart with concitation of the spirits against the right object may have a tincture of greater courage and fortitude against GOD'S enemies. Neither is this agreeable to the opinion of the Stoics, 
Lactant. just. lib. 6. cap. 14.  who utterly extinguished all sparks of affection, in their virtuous and perfect man, pulling out both gall and bowels as though there could be no good use of them, for the exercise of virtue. For indeed it is an extremity of sin, to have a seared conscience, that feels no pricks of humanity: and a token of a reprobate sense to be senseless, and without natural affection. 
Rom. 1. 30.  Neither again hath our first creation planted any malignant nature in the mind of man (as the Manicheis dreamt:) nor yet by 
August. confess. lib. 8. cap. 10. Illyricus.  the fall of Adam is there a devilish substance of mischief possessing the soul of man: but the same principles that were created pure and good, and corrupted in quality only, by that afterclappe of our forefather: being refined and altered by the spirit of GOD, are to be employed in God's holy service: hatred in the pursuit of evil, love in the defence of virtue and goodness. By these therefore, as by the two supporters. justice is advanced, the sceptre of Princes governed, the sword of magistrates kept upright, kingdoms established, God's Church and commonwealth preserved.  
Seeing the Lord reacheth the affections, and setteth the inward parts first on work, in the detestation of evil, and favour of the good: it appears, that he condemns all hypocrisy, that glistereth in some eye-service, but acteth nothing hearty: and that he excludeth all those dissembling Politicians, which Machiavelli painteth out in some outward colours and shadows of justice, but inwardly full of all devilish subtlety. Neither are those qualified according to this rule, that separate the Serpent's wisdom from the doves innocency. Achitophel's counsel, though it be like the Oracles of 
1. Sam. 16. 23.  GOD for worldly wit, and the great request it was in: yet being like mysteries of the devil for dishonesty, & mischievous consequence is rather cursed then blessed by the Lord: for his condition is to have wisdom matched with holiness, a just conversation with a good conscience: an upright heart, fearing God, eschewing evil, approving the thing that is good, with a constant purpose in himself & others to destroy the power of Satan branch and root, and advance the kingdom of God with the righteousness thereof.  
It is strange to behold what a spirit of giddiness, confusion and slumber sometimes possesseth the mind & consciences of many that have had some knowledge discerning between good and evil, but have wanted this sanctified hatred of the one, and fervent love to the other. What made that neutrality of religion in Israel, and Samaria, that men feared God, and 
2. King. 1●. 1. King. 18. Zephan. 1.  yet worshipped their idols? halted between God & Baal? used to swear by the Lord and Malcham? It was not simple ignorance of the true religion, but want of zealous and hearty detestation of Idolatry, selfe-wil-worshippe, & hypocrisy. And how is it come to pass, that amongst us, after so much preaching, & so great light, so many stand at a gaze in religion; wavering between Egypt and Canaan, between Christ and Antichrist, light and darkness? Or what is the cause that in the womb of our mother the Church of England, there are bred such corrupt children, as account all religion either a public policy; or term all hatred of sin, love of truth; reformation of the life, study of piety, and practise of modesty but an humour? and a fancy following the complexion? Doubtless these men have had knowledge of the good and bad: but some of them have made no careful separation of the poison from the wholesome 
2. King. 4. 40.  fruit, and therefore death is in the pot: some perceiving iniquity to abound, and the love of 
Math. 24. 12. Revel. 2. 4.  many waxing cold, became lukewarm and lost their first love for company. Others having had never any love indeed to the truth, or hatred of ungodliness, are given over to 
2. Thes. 2. 11.  believe lies in the blindness and lusts of their own sense, and perverse imagination. Who although they have been shuffled with Christians, as Saul amongst the Prophets, by reason of laws and orders, for a season, 
1. Sam. 19 24.  yet are they such as never have made any covenant in heart with the Lord, to hate 
Psal. 50. 5.  the evil, and love the good.  
As in matters of religion, so in civil behaviour and outward justice, behold (Right worshipful) the like effects of the like 
jerem. 9 3.  negligence; when men have no courage for the truth, they proceed from evil to worse; as though they had no knowledge, neither of right or wrong, good or evil.  
Such was the sottishness of Nabal in the 
1. Sam. 25. 10.  midst of his plenty, that he knew not his friend from his foe, made no difference between David, that had been as a well to his servants, and some common fugitive, 
1. Sam▪ 25. 17.  that had run away from his master▪ He grows so wicked at last that a man may 
37.  not speak to him, and as he lived like a block, so he dies like a stone in the end. Many, in the Preachers time, were come to that pass, that they made no distinction between the conditions of the Just and the 
Eccles. 9 12.  wicked, the pure and polluted, the swearer and him that feared an oath. And what say the obstinate and wilful people in Malachi? We count the proud blessed, and them 
Malach. 3. 15.  that work wickedness. Nay, in our age what difference do many make of the truth and a lie, of deceit and upright dealing, of whoredom, and undefiled marriage, of usury and honest trade, of stolen bread and the bread of labour? the taste is the same, all gain is godliness; all money savoureth alike. O fearful shipwreck of faith and a good conscience; GOD and Mammon, hell and heaven, light and darkness are equal matches in their lumpish understanding.  
In all estates and degrees where there is a defect of courage and zeal, such fruits spring up by little and little; as indeed Nemo repent fuit turpissimus: no man at the 
Juvenal.  first step came to the height of iniquity▪ 
Barnard● servidi dom. Ecclus. 27. 11.  The minister that shines without heat, as he gives no great light, so he is not of any great certainty, but is changed like the Moon: And 
Luke. 14. 35.  he that hath no salt to powder his words, waxeth altogether unsavoury at the last, and scarce good for the dunghill.  
The Magistrate whose conscience affecteth not the due administration of justice, groweth by degrees to be a sleepy watchman, whose drowsy lethargy depriveth him of all sense, & distinction of good and evil, right or wrong: the extremity of which incurable disease, is noted in two properties by our Saviour Christ, of a judge that feared not God, nor reverenced 
Luke. 18. 2●  men. Experience teacheth us, that a Bee which hath lost his sting becometh an unprofitable drone, neither fit to keep, or gather honey▪ and a governor that hath neither courage nor zeal against sin, is unmeet to preserve virtue in her right, or maintain judgements A●●●de is more fit for him then a rod; and a ab●●●t foil to play withal, than a sword of justice to punish with.  
The want of this zeal made that the faithful 
Isai 1. 21. 22.  city of the Lord became a harlot, their silver became dross, & the in wine was mixed with water, their Princes were rebellious, & companions of thieves. A lamentable estate is it when the affections are misplaced, and judgement so turned up side down, that men will speak good of evil, and put darkness for light, light for darkness, 
〈◊〉. 5. 20.  bitter for sweet, and sweet for sour. A woe is pronounced to those preposterous dealers, that shuffle up matters with such confusion of judgement. And I take it a part of the woe, that they grow from evil to worse, till they be so infatuated 
●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 just judgements, 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. 1●. Ezech. 9 9  their hearts; The Lord will do neither good nor evil. They sleep, and dream also that the Lord slumbereth: who notwithstanding every morning bringeth his judgement to light, and faileth 
Zephan. 3. 5.  not: but the wicked will not learn to be ashamed, saith the Prophet Zephanie.  
It is no marvel therefore, that the Lord will have the observation of these conditions to be grounded in the affections; and from thence to break out into public action, and the execution of judgement in the gate: seeing that if the fountain head be intoxicate, the streams will be 
〈◊〉.  infectious; or if the conscience be seared up, all other absurdities & confusions of religion, common humanity, & justice break in amongst men.  
Behold therefore how these affections must work to the establishment of judgement in our gates, or else what inconveniences follow: First by negligence, where no gain appears; secondly, by partiality, when lucre is expected. Some that hear this precept urged, hate the evil, love the good, will approve of the love, but repeal his hatred. It is pity (say some) that fair weather should do any harm; and yet for all this pity, there must be foul as well as fair. Love, and fair means, gentle dealing (which they call only love) are good, but to whom? Meliores sunt, quos dirigit amor (saith Austen) they are the better sort which will be directed by love: sed plures sunt quos corrigit timor, but the greater part are not to be amended but by fear.  
An old festered sore must not have a lenitive plaster. And it is true that an unruly Patient maketh a cruel Physician. As the wine that is too hard is unpleasant: so that which is too flat is unwholesome. The Lord teacheth us by his example, how to use these affections, although he be subject to no passion himself. Anger is not in me (saith he) when he speaketh to 
Isai. 27. 4.  his people. But if the briers and thorns were set against me in battle, I would burn them, saith the same Lord, speaking of his enemies. With the pure he is pure, with the froward he will show 
Psal. 18.  frowardness, saith David, attributing to the Lord mercy and judgement seeming contrary by reason of the object he worketh upon, yet issuing from the father of lights, in whom is no shadow 
●mes. ●●7.  of change of contrariety.  
The same David being a kind shepherd to Israel himself, yet taketh witness of the 
Psal. 139.  Lord, that his thoughts hate evil: Do not I hate them that hate thee (O Lord) do not I contend with them that rise up against thee? Moses was a very meek man; and yet with the Idolatry of his people he is so incensed, that he breaks the tables of the Covenant, and then he crieth to execution. Every man slay his brother, his companion, his neighbour: the fact performed 
Exod. 32.  (sayeth he) You have consecrated your hands this day to the Lord. So acceptable a sacrifice is the punishment of God's enemies, and evil doers.  
job was an eye to the blind, and a foot to the 
job. 29. 15.  lame: and yet the same job maketh this triumph of his earnest pursuit of the wicked: I broke the chaws of the ungodly, and plucked the prey out of their teeth.  
The lords champion David intended a rough c●re of intractable malefactors: when he threatened them, and armed himself after this manner: The wicked shall be every one as thorns 
2. Sam. 23. 6. 7.  thrust away, because they cannot be taken with hands: but the man that shall touch them, must be defens●d with iron. Though the wicked be unruly, sharp, and dangerous to deal withal; yet the Lord hath armed your hands (grave fathers) with iron gauntlets, with authority from heaven, Commission from the Prince, to gripe the proudest offender, to strike the Lion and the Bear, the oppressor, extortioner, the robber and bloud-shedder, that the sheep and and harmless people may be rescued from the ungodly, that are mightier than they. It was 
1. Sam. 15.  unseasonable pity that Saul showed in sparing Agag the enemy of God, and Israel. And Achab did not wisely, in yielding such favour to Benhadad, appointed by the Lord to die: although his servants presented themselves with great humility in sackcloth and halters, glozing upon the rehearsal of his words; thy brother Benhadad. Saul had a sharp rebuke for his untimely pity, and Achab threatened that because he had let him go that was appointed to die, therefore thy life for his life, thy people for his people, said the Lord. Is it not needful to show a deep displeasure against all notorious offenders, if the Magistrate becomes not only answerable in his own person, for the wilful escape of Gods known enemy; but also the innocent people stand indicted, and are to be punished before the Lord, and to pay their lives a ransom for the wicked escaped with impunity? and that but by one man's default. S. Augustin showing why the good and bad, were both enwrapped together within the compass of the self same scourge by the furious Goths, yieldeth this reason: jure amaram vitam sentiunt; 
● civitat. Dei. ●. 1. cap. 9  worthily they feel the bitterness of this life with the wicked, quia peccantibus amari esse noluerunt; because they were not bitter to them in their sins, but over gentle, having rather fellowship with the works of darkness, then reproving them. And this was the cause that father Eli was plagued as well as his 
Sam. 2.  sons, for his indulgence, and remiss correction of that whoredom and sacrilege, which to the dishonour of God, and scandal of the people they committed. For when sin groweth stout and lofty, and punishments weak, when the rod of Scorpions is turned into feathers, when private men reprove not the ungodly, ministers rebuke not, judges and rulers (having them offered) punish not, at the last all become guilty, all actors and consenters in sin, and all be punished with a grand execution of some famine, pestilence, sword, or such like calamity.  
I would to God in our peaceable estate, there were no want of this holy indignation, and religious fortitude, in the pursuit of those manifold sins which are the spots of our peace, and shadows in the sunshine of the Gospel. But set before your eyes (religious audience) our whole estate: and consider (as I doubt not but you do often) the sores of our body politic, and the breaches of our land, from the top of the head, to the sole of the foot, and you shall behold many wounds, and many sovereign plasters, and yet very slow healing, because there wanteth courage in the heart of the Physicians, to apply the one to the other. Look down to the legs of our Commonwealth, and remember that lately they were ready to rot with idleness & misery. Those idle vagarants (I mean) who swarming like Caterpillars not long since, and treading down 
Prou. 13. 23.  the field of the poor (wherein is much fruit if it be well ordered) walking without check or shame, in theft, drunkenness, and whoredom, in profaneness of life, and all ungodliness, swearing and cursing, lying and murdering, begetting a monstrous offspring, (the parents without wedlock, the children without baptism) are they not mightily repressed by an easy medicine, wisely provided by the superior powers? and yet but coldly applied by the inferior officers? Who amongst us, remembering the gross inconveniences of those idle backs and slow bellies so tolerated to wnader and increase, but will detest that course of life? And yet there must be a respective look of love to God's creature's, and a commiseration of them: for though they be lazy legs, and yet are they our limbs, and members: and therefore to be supplied with work, and relief, with direction and correction, by those parts that carry the eyes, and wisdom to govern and teach, As hatred of their sin is ready to whip them: so love and compassion must be ready to help feed them. They must eat (so nature teacheth us) not the bread of idleness, but their own bread, purchased by their labour, so the Scripture informeth 
2. Thes. 3. 12.  us.  
A wife and ancient Counsellor sometime of this Realm, wittily rebuked the manners and orders of a strange Country, not much differing 
Sir Th. More Vtop.  from his own but in the title; for that they first made thieves, and taught them to steal, and after hanged them up. They made thieves (saith he) in that they suffered such a multitude of servingmen, to be trained up in idleness and pride: which after being thrust out of service, must needs be driven to thievery, for begging they scorned, and to labour they had not learned in any honest vocation. I will not say but men made service able are very necessary, and stand before great men in good place: But idleness, permitted to a multitude, must needs be the nursery of beggars, and where many lusty open beggars remain, there, saith Plato, be many privy thieves, and pickers. As all other 
Plato de. rep. dial. 8. Zepper.  countries are noted for some peculiar vice, which the people thereof are most addicted unto: so English men though they be ingeniosi, yet are they desidiosi, though ingenious, 
Ascham.  yet idle; it is our fault, and therefore asketh great industry of the governors, before it can be thoroughly expulsed. Neither is it to be forgotten, that a renowned King of this nation Edward, the third of that name, procured strangers from beyond the seas, with great rewards 
Camden in Kent.  and privileges, to come into this country; and teach our people that trade of clothing, which to the great benefit of this land, and employment of the poorer sort, is yet in practice: whence all our women are presupposed spinsters: as the men of mean degree are intended labourers. And sure a kingly practice is it to provide work for the lusty and strong, as relief and hospitality for the sick, and the lame. From the head there descend sinews to the hands, and inferior members: and from the highest in place, must issue such good directions, as may govern the whole body, & keep it in frame. The legs must not be cut off, or 
Heb, 12. 12,  turned clean out of the way, but rather straight steps are to be made to our feet, and the halting legs to be healed, and the feeble knees to be lifted up.  
If we ascend from the legs to the hands: shall we not see a multitude of them defiled with bloodshed, beside the manifold iniquities wherewith they are exercised? count the wounds, the murders, and the blood that is shed in every part of our land: note how it is covered under the wings of men that have countenance: how it is pleaded for, with this allegation, that life is to be favoured (even in favour of him that had no mercy in his rage) and we may with good cause be afraid lest the Lord arraign the whole land for blood unrevenged, crying in his ears. The life and blood of the murderer is owing to the Lord, who putteth the sword into the 
Gene. 9 6.  Magistrate's hand to make payment and satisfaction for blood wrongfully shed: there is no way to purge the land from blood, but to strike the offender, that the righteous may rejoice: 
Psal. 58. 10.  and wash his foot in the blood of the wicked: and make it a Caveat to keep him from the like.  
Look up toward the heads, and greater men of our Commonwealth: If the want of discipline, suffered the Grasshoppers to catch a head which skip upon the ground: what will not the Caterpillars 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 carry something high sails, and think themselves to be mighty: which is called, Noli me tangere, Touch me if thou dare. As in physic, so in divinity, it is thought to be incurable: because the more it is handled & dealt withal, the more it swelleth and rageth with anger and fretfulness.  
This disease reigneth amongst the usurers and extortioners of our time, that hate the good, 
Micha. 3. 23  and love the evil, and pluck off the skins from the people, and the flesh from their bones: that join house to house, and field to field, till there 
Isai. 5. 8.  be no place, but for themselves: that depopulate whole towns, and swallow up the poor that 
Amos. 8. 4.  the needy of the land may fail: and yet break through the statutes and laws as through cobwebs, which hamper the Flies, but yield place of evasion to the Bees.  
And are not many of the greater sort far gone with this disease, that will be blasphemers in their speech as with authority? Their tongues be their own, and who shall control? Are 
Psal. 12.  not Laws, and Church, and service of God, holiness and observation of the Sabbaoth, accounted exercises for mean men? Great men may do what they lust. Hard is the fire to be quenched that hath taken the top of the house: and how hard a thing is it, for wealthy men to reform a vice? Who dare rebuke or reprove Herode, though he live in incest and horrible 
Mark. 6.  adultery? If john Baptist shall discharge his duty, by one means or other, at one time or another it will hazard his life, judgements of the Magistrate, and reproofs of the Prophet, are not to come near Bethel, and the Courts of the 
Amos. 7. 13.  mighty, as many suppose: yet must not we cease to warn and exhort, and threaten sometimes: but you (right worshipful) who represent the Majesty of almighty God, and carry the authority of a godly Prince: must especially declare by the courageous execution of good laws, how little you regard the high looks of the proud, and how much you hate iniquity, and love judgement, mercy and fidelity.  
You have a Sword of maintenance put into your hands, long enough to reach the most offences, both of high & low: although in those sins of blasphemy and adultery, it seems to be too short. But though the swearer and adulterer stand not in your Calendar condemned to die: yet the Lord saith of the one, He will not hold him guiltless that taketh his name in vain: the other he seems to reserve to his sharper judgement, because he is here overslipped: for whoremongers and adulterers God will 
Heb. 13. 4.  judge, saith the Apostle. And yet as a prince sitting in judgement chaseth away all evil with his eyes: so with your looks, and words of detestation control, check these faults at least, that your zeal and hatred against all such evils may appear.  
Thus have we sharpened this holy hatred, and brought it to the establishment of justice in the gate: which notwithstanding is not contrary to love, but rather a branch of that root. For as the lords chastisements are the tokens of his love: so are men's punishments the fruits of mercy and compassion. The good shepherd is cruel to the wolf for the lambs safety: and a good magistrate rigorous to the wicked for safeguard of the meek. There is Miscricordia puniens, and Crudelit as parcens; Pity punishing, and cruelty sparing: saith that pitiful father Austen, that yet overmuch contendeth 
August. ad Macedon.  with the Magistrates of his time for the pardon of malefactors penitent.  
But as the corrupt time and manners, require a concitation of anger, against iniquity: so always be it provided, that hatred and love, judgement and mercy, be knit together in one link: and sit both together as judges joined in one commission. All laws are not to be written in blood: nor every offender punished alike, when necessary circumstances alter the case. They are cruel Surgeons that have no other means of cure, but incision, burning, and lancing, for every sore. There shall be judgement merciless to him that showeth no mercy, 
james. 2. 13.  saith james, and the wise man giveth this caveat: 
Eccles. 7. 18.  Be not just overmuch. Equity and not extremity is to be practised, Be angry (saith the 
Ephe. 4. 26.  Apostle) and sin not: giving the spur to the affections: and yet adding a bridle withal, to keep moderation.  
And even when sin, detected and discovered, doth enforce the judge to execution; then must he remember, that as he is a judge for God: so is he a man against man. Te habes ante te (sayeth Austen) Thou hast a pattern of thyself before thyself. I can bring no better example of judges charitably affected in this point, than yourselves (Right worshipful) amongst whom we may hear the judge himself giving sentence of death to the body, with such exhortations and comforts that may give hope of life to the soul: not unlike the skilful Physicians 
Plutarch.  herein, which apply gentle and pleasant fomentations to the member, that by their cutting and lancing is in pain.  
There are two names (sayeth Austen) Homo: peccator: The man: and the offender: quòd peccator est, corripe: correct the offender: quòd homo est, miserere: but pity the man. In this respect the mariners that were appointed to proceed to the execution of jonas, found 
jonas. 1.  guilty by lot, were much to be commended, for their obedience to GOD, and compassion to the party condemned. For when they are about to cast him into the sea, they break out into this affectionate prayer: O Lord, lay not upon us innocent blood: for thou hast done as pleased thee: which prayer, so well tempered with justice, and mercy, may well beseem all men in authority, when they sit upon life and death, and the search or punishment of transgressions.  
If we shall enter into a more strict examination of these three words, Establish judgement in the gate, we shall find three things in them. First, that there be a settled habit in the distributers of judgement: it must be established: Secondly, that it be generally administered, without respect of persons: judgement is a common good. Thirdly, that the course of the same be practised in a public place of free resort, In the gate. It is not only some single action which the Lord urgeth, but a continual exercise and practise of judgement. It is not enough to do some things justly, at some times, and upon some occasions: but the streams of justice must continually flow, as from the fountain head of a sound conscience. It is reported of Cambyses, a most wicked King, that he performed one point of justice upon a corrupt judge: but one swallow makes no summer.  
That ungodly judge in the Gospel did once right for a widow, that overcame his accustomed delays, with her importunate outcries: 
Luke. 18.  the devil himself (they say) is good to some body: although it be against his will and disposition. And did not Pilate extend some points of justice towards our Saviour▪ Christ, 
Matth. 27. 24.  arraigned before him? Did he not pronounce him to be a just man? did he not protest for his innocency, that he found no fault in him? And 
John. 19 4.  yet behold against his speech, and conscience, he delivereth him to be put to death▪ and showeth himself to have had some shadows, but no stability of truth or justice in him.  
A Magistrate that hath neither knowledge, nor conscience (and accordingly, doth not practise himself in the course of judgement) seemeth to be naked in the gate, although he be clothed in scarlet: therefore he must suit himself, and adorn his place and person with equity, and diligence: as job speaketh of himself. I put on justice, and it covered me; judgement 
job. 29. 14.  was as a rob, and a crown. So was he attired in justice, as in a comely garment, covering all his parts. The cloak that hangeth upon one shoulder is quickly blown away, and some shreds and pieces of judgement only, are not sufficient to show the▪ true properties of a just and upright governor. Righteousness is to be put on as a girdle about the loins, to gird all other virtues, to keep them round and close, and even on all parts: yet must it not be like the girdle, that saggeth & bendeth itself to that side, where the purse and the money hangeth, not inclining to the right hand or to the left, to the rich or to the poor, but equally and indifferently 
2.  bend to all alike. And this is the second note of importance, whereby the nature of that which here is called judgement, is declared. For judgement must generally be distributed: it is not to give the offender punishment only: but to yield defence to the innocent and helpless. And therefore in the holy scriptures when 
Isai. 1. 17.  we read that the fatherless are to be judged, and the poor, than we understand they are to be defended & relieved against their adversasaries. When the wicked are to be judged: that 
Rom. 13. 2. 4.  judgement is vengeance and punishment to be inflicted upon them according to their deserts. And lastly this refuge for the poor, and resistance of the ungodly must be in the gate publicly: that all goodness and upright dealing may find favour countenance & maintenance openly: that judgement be not interrupted but established, and that it flow plentifully with a settled course, not being bitter like wormwood 
Amos. 5. 7.  to the meek and innocent. And further that wholesome laws being carefully enacted, may be as faithfully executed to the confirmation of God's true service, the maintenance of the Prince's dignity under God, and the preservation of God's people in peace, godliness and all honesty.  
This mention of the gate is not in vain: for it teacheth us that the judges & Rulers sat openly in a common place to hear and determine all matters that were brought. The causes are manifest▪ namely, that justice might gloriously shine, and show itself in public to the cheating up of all faithful hearts, and open shame and ignominy of evil works. And that not only citizens, but countrymen, foreigners, & strangers, might have free access without danger 
Pet. Mart▪ co●. Jud. 5.  or disturbance by any local privileges. Besides, the exercise of judgement in the gate & open place, might terrify those that had mischief in their hearts, presenting commonly vengeance to their eyes, & terror to their guilty consciences.  
The consideration of this place must needs put us in mind of the Lords great benefit to us continued: in that he hath so graciously provided, that our gates, and public Courts of justice have neither been shut up for fear of enemies, nor pestered with wars & violence; that 
Zechar. 2. 7.  our Country is inhabited as jerusalem without walls: that our Castles bearing only the ancient titles of war, are become for the most part ruinous by long peace, & courts where peaceable judgements are executed: that our halberds are rather ensigns of honour and ornament, than weapons of necessity. Deborah, that mother in Israel, triumphed that 
judg. 5. 1●.  in her time the towns were inhabited, the people might go to the gates for judgement: and such peace under the government of a woman had the Land for forty years. Of the like or greater 
Vers. 31.  benefits of peace, people, & judgements may our victorious Mother rejoice, & set her heart (as Deborah did) upon the governors of Israel & 
Vers. 9  on them that are willing amongst the people; to stir them up to praise the Lord, for victories, deliverance, & continuance of peace, above the space of forty years already: By thy good pleasure (O Lord) & to thy glory be these years doubled; of life to our Deborah, & of peace to our Israel. But let us return to the gates of Israel, & the execution of judgement there practised in the time of Amos. All was not in frame belike, because the Lord so earnestly dealeth to have justice established, as though it were decayed, & ruinated. 
Isai. 5 7.  It was even so: when the Lord looked for judgement, behold oppression: for righteousness, behold a crying. judgement was turned backward, justice stood a far off▪ truth was fallen in the streets, 
Isai. 59 14.  equity could not enter, he that refrained from evil, made himself a prey. The Lord knew their manifold, & mighty sins: they afflict the just, they take rewards, & they oppress the poor in the gate. 
A●. ●. 12.  Therefore amend your ways (saith the Lord) establish judgement: let not ungodliness sit in the place of justice, any longer.  
Shall we take a view of that which most corrupted their state, and overthroweth judgement in all places where it taketh foot? There was respect of persons, a gainful cause was sooner heard, & had more favour, than truth in form a pauperis. The righteous were sold for 
Amos. 2. 6. cap. 4. 1.  silver, the poor for shoes. The great men were as kine of Bashan, full fed, oppressing the poor, destroying the needy, and saying to their masters; Bring and let us drink. As though covetous Lawyers, should serve the turns of unmerciful Landlords, in oppressing their poor tenants: and then call for the price of iniquity, to drink and make themselves merry with the tears of the widow, the sweat & the blood of the poor and oppressed. Then is the estate most desperate, when the laws are stretched to serve men's lusts, when private injuries obtain the countenance of the Court, and privileges of the gate. When (as in Micahs time) To make good for the the evil of their hands: the 
Micah. 7, 3.  Prince asketh, and the judge judgeth for a reward: therefore the great man speaketh out the corruption of his soul: and so they wrap it up saith Micah: as a filthy thing in a fair clout.  
The Lord knowing that no wine was so dangerous to Princes, as the swallowing of gifts to make the magistrate drunk, and forget the equity of causes: & that no train was so dangerous to undermine, and blow up the seat of judgement, as those trains of secret briberies, hath set down this precept grounded upon true experience; Thou shalt take no gifts: for gifts do blind the wise: and pervert the words 
Exod. 23. 8.  of the righteous. Let no man reply, as though a man might purse the rewards of the suitors: and his eyes see never the worse, to do justice: for the Lord saith, it is impossible but gifts will blind the eyes of the wise: how much more of the foolish? they will pervert the words of the righteous: how much more of the covetous? and of him that will do wrong for a morsel of bread? his conscience being gulled with custom of sin and injustice?  
It is not enough then to wash our hands from taking rewards against the innocent: but he must not sell right, nor make merchandise of equity. He that playeth a merchant of justice, executeth justice, but unjustly, saith 
Philo de magi●strat, delig.  Philo: he selleth that for a reward, that he should afford grati●▪ rem natura pulchram, deformem efficit: he blemisheth a thing that is naturally beautiful: he hurteth the party, whom he should help: taketh from him that hath the wrong already, and getteth a bad custom, that his hands and heart will linger after gifts more than attend to do right. For gifts be 
Augustine.  as bird-lime, they entangle the wings, & make that the receiver is not his own man, but standeth in awe of the giver.  
The Lord knoweth what metal a man is made of, and therefore to keep his conscience sound, and uncrackt, & to keep the balance of justice upright, without leaning and tilting to the heaviest end, he will have no such temptations of iniusrice admitted. Solomon knew the force of a reward? when he likeneth it to a pleasant stone, that 
Prou. 17. 8.  prospereth which way soever it is turned: as though he meant it to be the Philosopher's stone, so much in request, & so strange in effects, And indeed it makes court for a man in this world, & bringeth 
Proverb. 18. 16. Proverb. 29. 4.  him beforegreat men: but yet, by judgement is a country maintained, & a man receiving gifts, destroyeth it.  
The Thebans were heathens, and yet perceiving 
Plutar. in Isid.  the inconveniences of receiving rewards: painted their judges without hands; to signify that they should be no receivers: an easy matter if judges were but images: but the Lord prefers 
Exod. 18. 21.  to his seats of judgement, such as hate covetousness, because they should neither have greedy hands, nor ravenous hearts after the prey; though for the pursuit of evil, & cherishing the good, they should be well provided of them both.  
But gifts do not only consist in taking with the hands, of the rich: for he that respecteth persons, 
Prou. 28. 21.  will do wrong for a morsel of bread, for handfuls of barley, & sell the righteous for shoes: nay for less than this, for some popular praise, for the breath of men's mouths, to get some favour of the poor, as well as of the rich.  
Felix a corrupt judge fisheth after money to be given him by Paul, for his deliverance, & therefore sendeth for him & communeth with him often: when he sees no money come, though he perceiveth his innocency, yet he leaveth him 
Act. 24. 27.  bound, to make some advantage by him, if not by money, yet to get a poor favour at the jews hand at the least. The desire of praise doth much: but the hope of gain, and a gift in the bosom blindeth the eyes, charmeth the tongue, ravisheth the affections, seareth up the conscience, turneth all things up side down, altereth the case, & maketh that which is right to day, wrong to morrow. Many in this assembly havered of that famous Orator Demost hones, & of that trip he was taken in, to his perpetual shame: for the first day he dealt most vehemently against the Milesian Ambassadors, the second day he appears again but in another likeness; his neck is wrapped and 
Plutarch.  his cheeks muffled, as one that would show an excuse before hand of his silence, by reason of his disease, which he would have supposed to be Angina: the quinzie, or the mumps: the people perceiving his swelling & silence, to be but the blows of a secret bribe, termed his grief to be Argentangina, as a man should say not the quinzy but the coyn-sec, & silver mumps. I trust this disease be not amongst our Orators (amongst the better sort, I know it is detested) yet some we hear suspected of some such sudden cramp in their tongues, by reason that they have failed their client at his greatest need in presence or speech, under some pretence or other: take heed: for there is no greater wound to public justice, private conscience or credit, then to play upon both hands, and betray the trust of him that dependeth upon your patronage.  
But is it not lawful for Lawyers, or learned Counsellors to receive fees? I come not to mar the market, nor to take away the hire of the labourer: they may receive their fees, if they give their counsel, although not on both sides. Saint Austen doth rule this case, & teacheth who should be receivers in the courts of justice, and who not. A judge must not sell, no not justum judicium: just judgement: nor a 
Ad Mac●don.  witness verum testimonium, no not true witness: much less falsehood. For the judge is to hold the balance equally between both parties, and therefore must not be swayed with gifts: the witness must speak the truth indifferently. But for the honourable judges, there must be pensions of honour, estate and authority, assigned by the Prince, or else in common not depending on the suitors. Nehemiah had prepared for him, daily an ox, and six chosen 
Nehemiah. 5. 18.  sheep, birds and wine in abundance: although in the distress of the people, he required not the bread of the governor: nor such large allowance. But for an advocate it is lawful (saith Austen) to prize his pains, and for a counsellor to take reward for his learned counsel of the suitor which retaineth him: the weight of whose cause he must urge to the uttermost of his knowledge, as being an eye to his client that can not well discern his own right, and a mouth for the dumb, that cannot open his mouth in the gate. And yet such counsel must he give, as tendeth not to the stopping of the course of justice, with crooked shifts and delays: but his counsel and pleading (as you can tell best yourselves) must be, rather to give light out of darkness, then to cast smoke, & cloud over the light, rather to unfold then obscure the matter, entering rather a conference than a conflict; that as two stones struck together the fire flies out: so the wise and learned Counsellors arguing the case, the truth may appear, the jury may understand, the judge proceed to sentence; & judgement 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 judgement be defaced, either by officers or suitors.  
By officers from the highest to the lowest, if there be not a hatred of sin, and love of virtue fixed in the conscience: when officers will suffer corruption, and suitors offer corruption, what wickedness is not then bred between them? When David began to sing mercy and judgement, he first cleansed his house, 
●sal. 101.  vowed to walk uprightly himself, and to cashier out of his family, the slanderer, the proud, the deceitful person, the liar, and all that rank: and then he proceedeth and threateneth to destroy all the wicked of the Land. If great men's houses were so purged, the city of God would the sooner be cleansed, and the execution the better be furthered. It is dangerous for the head when the eyes be deceitful: when the inferior officers and agents be as false spectacles, to miss inform the conceit, and make that which is strait, seem crooked. What a disgrace of justice, and judgement is it, when attendants and officers be like the horseleeches daughters, crying ever 
Pro●. 30.  give, give, never satisfied? or when they show themselves light or uncomely, in gesture or action? The throne of Solomon had lions carved 
●. King. 7.  about it, to declare a kind of majesty and gravity in the very steps: not apes, nor foxes, nor wolves; beasts that were either toyish, deceitful, or ravenous after their prey: so should great men's servants, and officers of justice be lions in show for gravity, yet harmless as those Images about the seat of Solomon: rather terrible to them that stand aloufe, then hurtful to those that have occasion to come near.  
That zealous and upright Ruler Nehemiah, amongst other the abuses of his predecessors the governors of jerusalem, taxeth this to have▪ been none of the smallest, that they themselves were not only overchargeable, but their servants bare rule over the people also. 
Nehemi. 5. 15.  As who doubteth but inferior creatures will be most imperious, when they have but the cloth or countenance of men in authority: if 
●. Sam. 2. 13.  they may be suffered to make their own game & games. Elies' boys were more saucy with their flesh-hooks, than became the sons or servants of a holy man: they smarted for it themselves: 
1. Sam▪ 3. 13.  but their father also, and his house for ever was judged because his sons ran into a slander, and he stayed them not. Too many not only of the priests boys, but temporal men's officers, being but hungry flies at the first, bite sore, & pinch near, making that complaint of the Lord in Isay to be true: Children are extortioners of my people. I know that many godly fathers may have wicked sons, & good masters bad servants. Our saviour Christ had a thief to his purs-bearer: the 
john 12. 6. 2▪ King. 5.  man of ●od Eliseus, had Gehezi, a liar: but he followed him at an inch, till he found out his privy brokeage and cast him off for an hypocrite. It is a worthy answer made by the heathenish prince Tiberius, to a polling customer of his▪ that thought to have highly pleasured his Prince with racking his subjects, & exacting great sums: Meum tonderi pecus 
●im in Tib.  volo, non deglubi: I will have my sheep shorn & not flayed. It is the property of these underhand dealers, to pretend great husbandry for their masters, and double diligence in their service: under which colour they practise their iniquity without check or controlment. But because it is not for me to speak against these, except I have a sound warrant, I refer them to that threatening of the Lord in the Prophet Zephanie (where the Lord saith) I will visit 
●ophan. 1. 8.  all such as are clothed with strange apparel, & those that dance upon the threshold so proudly, which fill their master's houses by cruelty and deceit. Wherein we behold their apparel to be strange for fashion, their gate more like dancing then going, their place to be at the entrance, and threshold of their master's door; no man may approach but by their admission: their gesture to be full of pride, their get to be great, for they store themselves, & their master's houses: the means to be wicked, by deceit and cruelty: and the redress of these inconveniences to be referred to the visitation of the Lord himself. I will visit.  
As officers, so suitors do many times undermine the frame of sacred judgement in the gate. Suitors are either such as seek for Law or justice: or such as owe suit or service for trial of right, as jurors and witnesses. As for men of our profession, I take them rather to be beholders, than actors, except it be in this place: And (under reformation be it spoken) extraordinary men rather than fit Ordinaries to hold the book and the candle to an old truant, that all his life time hath lived without book.  
Touching the suitors therefore that seek for relief, and righting of wrongs; even they by their crooked & sinister dealings, by their malicious actions, and bad handling their matters with additions of subtlety, and private corruptions may poison and trouble the wholesome streams of justice, which should refresh themselves and others. Of these I have spoken largely not long since out of this place, in the audience of the most, here now assembled: for this time let them remember Salomons caveat: Go not forth hastily to strife, lest thou know not what to do in the end thereof, when thy neighbour 
Prou. 25. 8. 9  hath put thee to shame, debate thy matters with thy neighbour. As though he counseled to foresee the end before a man begin: and to compound all controversies at home, if it be possible, and use the law as men use Physic for necessity, not wantonness. Against these busy and rash suitors, that seek rather for law then right: no such approved remedy, as the countenance of a judge like a Northern wind 
Pro. 25. 23.  blowing them away from the seat of judgement.  
Next unto these suitors, are such as owe suit and appearance, by reason of some good sufficiency of wealth, above the common sort. Our law intendeth these to be as petty judges, and therefore it behoveth them to learn wisdom, and the knowledge of equity above the vulgar people. It is true that (as the wise man speaketh) such as only hold the plough, or meddle with their cattle, or follow their handicrafts, 
Ecclus. 38. 25.  are not asked their judgement in the counsel of the people: but you are they that can labour, and yet need not, at all turns: and therefore your sufficiency of livelihoode and employment by the laws of the Realm do call for some good education of your children, ability in yourselves to understand, and conceive the order and course of justice. If the law make you judges, the Lord telleth you that amongst the rest, you must be wise: that you 
Psal. 2.  may see, not with other men's eyes, but your own. Now it is pitiful to behold how unreverently many take their oaths, how slightly they regard them: for the most part it is made but a matter of form and custom. As they take the same oath with their foreman, so commonly they believe as he believes, think as he speaks, without further examining the circumstances: or else they regard the privy suggestiens of a forsworn bailiff & follow him as a false guide: or in the prejudice, & stubborn partiality of their own affections, without reason or common sense, dwell in an opinion: that though they be brayed as oatmeal in a mortar with a 
Proverb. 17. 2●  pestle, yet will not their foolishness leave them. And even by these means, is the course of judgement hindered in the gate.  
After these, follow the witnesses, which speak indeed before them: for witness must go before verdict. These of all other must be upright and indifferent, & speak the truth sincerely. Therefore the Lord, by prohibiting men from bearing false witness, set down that very phrase in his speech, as being the highest offence that by the tongue might be committed against our neighbour. These must know that they speak before God: for they inform, & assist with their evidence, ne quid judex (quia inspector cordis non 
Augustine.  est) judicando erret: lest the judge (being no searcher of the heart) should err in judgement. These being guides to others, in the finding out of the truth, if they shall fail, may misled judges, jury, counsel, right & al. Of all that resort to the place of justice, none doth so profane, & contemptuously abuse the ordinance of God, as a false witness: Solomon saith, he mocketh at judgement, 
Prou. 1●. ●8.  & swalloweth iniquity. He laugheth in his sleeve, to see that he can delude so many grave wise and learned men assembled.  
I greatly fear that judgement after this sort, by such kind of people is made but a mockery in our days. For what say some being defendants amongst us? If it stand upon the proof of mine adversary, I am gone: intending that a man of a large conscience may have proof and witness for any thing. There were a kind of heretics, called Priscillianistes: which gave these precepts, jura, periura, etc. swear, and forswear: but it was to avoid persecution, & to cover their own filthy absurdities. Certain heathens used to swear (as they said) with their tongue, but not with their heart: but others that knew not God, yet condemned this profane excuse and cloak of perjury.  
What shall I call our false swearers, that for a friend, or a master, or a piece of money (prevailing more than friend and master, or GOD himself with them) will not refuse to justify any thing upon their oath? These Libertines of our age, worse than heretics, more wicked than the refuse of the heathens, dare in the presence of God, before the seat of judgement (having their devilish falsehood contradicted by a contrary oath many times, their consciences gall led with evidence of the truth itself, terrified by the warnings of the zealous judge) yet set abroach a false and forged testimony to the overthrowing of all just proceeding in the course of judgement. I know these fellows are of great antiquity, though never grown so shameless as now. Moses provided legem talionis, for them that should bear false witness. The judges, saith he, shall make diligent inquisition, 
Deut. 19  and if a false witness be found, it shall be done to him, as he thought to do 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 ungodliness was feared. so the plot of jesabel (that, writing to the judges, commanded them to set up two wicked men, sons of Belial, or unthrifts, as some translation hath, suborned witnesses against the life of innocent Naboth) manifestly showeth, that this abuse was both known and practised by the higher powers, who should rather have sought out and punished such desperate unthrifts, and children of Belial, then made use of their falsehood. But the like customers were employed against Christ, against Steven: and the like treachery possesseth our common knights of the Post, such as being bankrupt of their goods, having lost both credit and honesty where they are known, now set to sale their conscience to the world, and their souls to the devil. Juvenal, a heathenish Satirist, in his time derided such 
Sa● ●.  lose companions, for betaking themselves to such professed villainy; and wisheth them rather to be brokers of old stuff: Hoc satius quàm si dicas sub judice, vidi, quod non vidisti. Any base trade were better then to say before a judge, I saw, that which thou never sawest. Faciant Equites Asiani 
* Quamquam & Cappadoces faciant equitesque Britanni. : Let the Asian knights, renowned for perjury, and false evidence, exercise that professed treachery. He thought it a disgrace for Romans. And we may think such damned practices unworthy to be named amongst Christians, except it be with reproof and detestation.  
If any such ungodly wretches flatter themselves in their sin, supposing by their secret carriage to escape, let them remember that the Lord threateneth to be a swift witness against 
Malach. 1. 5.  false swearers: and to send a flying book, whose contents shall be a curse, to enter into the house of 
Zacha. 5. ●.  him that sweareth falsely, and there remain till it consume house, timber, stones and all.  
And thus have we unfolded those conditions at large, which the prophet from the Lord doth urge to the people, in this brief abridgement; Hate the evil, love the good, establish judgement in the g●●e. You have heard that the Lord requireth holy▪ affections, just actions; a good conscience led by knowledge, to the hatred of evil, & love of the good: an upright conversation exercised in the works of justice, & mercy, holiness and judgement, by every man from the highest to the lowest, in their degree.  
We have seen the defects and decays of judgement, and how they are to be repaired and amended, that God's people may have a sure refuge from all injuries and oppressions. And to this end is every man to meditate upon his vocation and place, first in the Church and state of Christianity, secondly in the Common wealth; and to study how his conscience, and actions thereupon grounded, may turn to the maintenance of religion, virtue, and peace, and to the wrack and confusion of sin and transgressions. Singulus quisque homo, est ut una litera 
De civit. Dei lib. 4. cap. 3.  in sermone, & quasi elementum in civitate, saith saint Austen: Every man is as one letter in the speech, and Alphabet; one element and member of the City or Country. The highest in dignity, & deepest in skill, as reverend judges, worthy Gentlemen, learned Counsellors, are as vowels: ●urors and witnesses, as half vowels, to speak when they are spoken to, & to sound something with others, nothing with themselves. Mutes there be that cannot speak in their own cause: whose silence is to be assisted by the sound of others, that are charged to open 
Prou. 31.  their mouth for the dumb. Dipthongs there be too many; double tongues, which breath out hot and cold; these marr● the consort of judgement, and harmony of truth, and therefore are to be razed out of the row of a Christian Alphabet. To conclude, if all hearts be zealous for the advancement of God's kingdom, and all hands strong & courageous to establish the righteousness thereof (both in the true service of the Lord, as also in the preservation of his people) then doth the Lord of hosts promise for his part a truce, and peace to be extended to us, as to his entirely beloved subjects.  
Having thus declared what conditions the Lord expecteth: now remaineth to show the Content of his promise, and mercy propounded for his part. It may be the Lord will be merciful to the remnant of joseph. Seeing that if there be any default it will be on our part: therefore have we beat most upon this point, that we first perform these articles required: for (as the Lord saith in Malachi) Bring all your tithes into my storehouse, that there may be meat in my house, and prove me now herewith, if I will not power upon you a blessing without measure. So, if we would bring the first fruits of our wisdom, zeal and courage, that there might be judgement provided as meat in due season for the relief of God's people: prove him, if he will not be merciful unto us, above all that we are able to ask or think.  
This phrase of speech, It may be; implieth no uncertainty, on God's behalf: neither doth it teach to doubt in the Lord's goodness: but rather it referreth all to his own good pleasure, which never faileth them that turn to him unfeignedly. But as the Israelites, in regard of their manifold transgressions, and many evident tokens of God's anger burning towards them: in regard of the small remnant of people left, being but as some two legs, and a piece of an 
Amos. 3. 1●.  ear, rescued by the shepherd, out of the mouth of the Lion: might conceive some unlikelihood of their restoration: so we (beloved in the Lord) casting our eyes upon the infinite number of our sins, beholding them as red as scarlet, and hearing them clamorous in the 
Isai. 1.  ears of God and men: beholding his sword 
Ezech. 21. 10.  ready furbished to smite: remembering the loss of many sound Churchmen, religious Fathers, grave Counsellors, deep statesmen, upright judges, valiant warriors, worthy lusticiaries, which in short time we have sustained: may perhaps in a sudden passion break out, and cry with the Prophet Amos, in a vision: Spare (O Lord God) I beseech thee: who shall raise up jacob? 
Amos. 7. 2.  for it is small. And yet again, as the Israelites beholding an outstretched arm of a merciful father, an almighty power of him that is the Lord of Hosts: remembering his deliverance to joseph their father, contrary to expectation: and seeing yet a Remnant still reserved, of such as may be instruments of their recovery, might lift up their heads in hope of their prosperity to be restored. So we considering the lords mercy, sealed to us by many favours: the Gospel yet continued: the bars of our gates made strong: the light of our Israel unquenched by 
●al. 147. 13. Sam. 21. 17.  preservation of the Lords anointed: beholding a supply of faithful Counsellors; a tithe of grave and learned fathers, godly and painful Ministers: the seats of judgement furnished with men as renowned for wisdom and courage, as in any age; the Country replenished with many zealous gentlemen, prepared both to keep the peace, and build the wall of jerusalem, 
●ehemiah. 4.  with Nehemiah, and armed also against the sudden enemies of God, and the realm, at all assays: perceiving an holy seed, being as the substance of a tree that hath cast her leaves, a sprinkling of true O lives remaining amongst us 
●sai. 6. 13.  ungathered: a fresh care springing up in the nurseries of our land, for religion and all good arts; some houses of learning erected; libraries of mute masters restored from their ruins; 
● Sam. 19 22. ●amen. 4. 7.  many good samuel's governing Naioth, and the schools of the Prophets, many precious Nazarites, as the polished sapphires shining. If they 
Amos. ●. 12. Revel. 17. 4.  may be kept from the wine of that golden cup in the Revelation: and not forbade by their parents to qroqhecie, and serve God in his ministery. Seeing, I say, such means reserved, and sparks of comfort showing themselves in this dark generation, and knowing the Lords mercy in appointing means of safety, to those whom he intendeth to deliver: knowing his power in effecting his will by feeble means: we may yet have some confidence that the Lord will take some longer truce, & grant a larger time of repentance towards us, suffering us still to eat the good things of our land, and enjoy peace with godliness and honesty. But who are we that we should prescribe unto the Lord any conditions? or stand upon terms with him? It is best for us to imitate those valiant captains of David, who having set their men in array, and readiness for battle, break out into this courageous 
2. Sam▪ 10. 12.  exhortation. Be strong, and let us 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 having placed every man in his rank and order, in the Church and Commonwealth, there remaineth only this, that we (fastening our eyes upon the Lord our strength) be strong and valiant in the hatred of evil, love of the good, and in the advancement of judgement, and righteousness in our gates: that the Lord may subscribe to the continuance of our peace and felicity, in such particulars as it shall seem good to his wisdom, and Majesty▪ to whom being the King everlasting, immortal, invisible, and God only wise, be honour and glory for ever and ever,  
Amen.  
FINIS.