whereof some haue ended their race others remaine still not forgetfull of their Countrie by priuate occasions or greater preferments Amongst whom I may register these two worthy ancient standards sir Henrie Cocke and sir Philip Butler knights of especiall marke and accompt such as since my remembrance haue flourished in the Courts of the Lords house and yeelded much excellent seruice to their Prince succour to their couÌ„try and shadow to the Preachers and ministers of the truth Neither is the last of these qualities to be the least regarded especiallie amongst vs where the ministers are prouided of maintenaunce but as yonger brethren hauing liuings for the most part like the Amazonites giuing sucke but of one breast the other being diseased with a Wolfe or quite cut off with an Impropriation For who seeth not how euerie Bramble is readie to scratch them that creepe low euerie cowarde hartned to strike him that may not strike again I speake not this for impatiencie of want or iniuries or to plead an irregularitie to priuiledge any corruption in vs for wee haue learned both to be abased to abound to turne our cheekes to the smiter and giue for a Philip. 4. 10. Math. 5. need the coat of a poore vicaridge to him that by law can take away the cloake of of our parsonage But so long as the Lord maintaineth the crowne vpon the head of his annointed handmaid continueth our gracious Prince nurse royall of the Gospel mother of peace we are to expect safely vnder such as you Right worshipfull being hir hands wings of defence as she is the Angel of God vpon the earth for the preseruation of his prophets people And I must confesse that as the Lord hath planted this barren iurisdiction with many fruitfull vines so haue they receiued froÌ„ time to time much comfort assistance in their ministerie by you the religious gentlemen of dignitie and countenaunce wherein you giue testimony thai you feare the Lord whose lowly ambassadors you kindly entertain And his true feare is the only grain that setteth a perfect glasse and a liuely tincture vpon all other wordly respectes and colours which shall flourish when Nimrods Babel Absolons pillar all gorgeous buildings with the names of their founders shal lie in the dust Neither amongest these comforts receyued toward the encouragement of the Ministers here abouts may I forget the tender regard of that reuerend father placed ouer vs now L. B. of Lond. whose entraÌ„ce was in much fatherly kindnesse towards vs not in any hard exactions coloured with beneuolence but rather in forbearance of auntient duties since when he hath declared his continuall care by diuerse cautions giuen for our gentle and courteous vsage beside the preuention of some late expenses and payments that else-where the meanest liuings tasted deepely of All which temporall encouragements being supplies of some coÌ„tentation to a meane estate we thankefully aâ—cept as at the handes of God thereby acknowledging our selues deepely bound to distill our spirits and studies into such wine of comfort as may againe cheare both God and men In the depth of which desire I the most vntimely slippe in the vineyard haue tendered these two SermoÌ„s as an after gleaning of grapes vnto the presse of learning the licor wherof if it hath any waterish or earthly weâ—t impute it to the caske if it haue any celestiall rellishe or sweet sauour yeelde the praise and glorie to God who is able to turne our weake water into wine of stroÌ„g consolation whereof I wish the perpetuall fruition to your selues as to mine own soule And further desiring the Lord of his abundance to multiplie his graces spirituall temporall vpoÌ„ you your posteritie for euer I huÌ„bly take my leaue Yours in the Lord William Westerman Auenge not your selues dearely beloued Text Rom. 12. 19. but giue place vnto wrath for it is written vengeaunce is mine and I will repaye sayth the Lord. THe most wise and holy Lord Law-giuer of Israell Right Worshipfull and right Christian Audience ordayned that the sonnes of Aaron with their siluer Trumpets should souÌ„d out as well the sommons vnto the ciuill assemblies Numb 10. 2. 3. of peace and religious exercises as the Alarum to battayle and warlike enterprises The same Lord beeing our God still requireth the substance of those ceremonious shadowes in our solemnities For yee are his people we are the Leuites his two Testaments are the two siluer Trumpets the distinction of sounds is pricked downe before vs in his booke of truth whose direct wee are to sing after souÌ„ding out sometime doctrine of instruction sometime of reproofe sometime of comfort setting it sometimes to the heads and rulers sometimes to the meaner sort sometimes to peace sometimes to warr as the Lord sheweth occasion and the spirit giueth vtterance Now because I am at this present though of my selfe an earthen pitcher yet called to vtter some certaine voyce out of these siluer trumpets that all sorts of Auditors heere assembled may reuerently and in the feare of God prepare themselues to be Actors in this entended seruice I haue made choyse of this Text to be the keye whereunto I may set my tune wherein the holie Ghost by saint Paul soundeth a retreate vnto all quarrellers and plaintiffes intending priuate reuenge or hammering mischiefe in their hearts For as in the former part of this Chapter hee vsed all sweet inducements vnto loue and peace and all good arguments to disswade from haughtinesse of minde ambition selfe-conceipt being the only sparkes that fire mens affections and hinder that peace which wee should keepe with all men if it be possible and lye in vs so now as though hee perceaued mens heartes burning theyr desires swelling theyr mouthes raging theyr handes threatning theyr daggers drawne and the peace in daunger to be broken he steppeth foorth in the middest as a blessed peace-maker and draweth out the sword of the spirit to take vp all quarrels preuent all mischiefes after this manner Auenge not your selues dearely beloued but giue place to wrath for it is written c. This seemes to be a Writ from aboue and it is to be serued by vs the Messengers of the Lord vpon you his people that by meanes of your Christian profession doe owe especiall obedience to the high court of heauen If wee breake open this writ wee shall perceiue the contentes thereof to be first A Prohibition 1. Prohibition of Reuenge Auenge not your selues dearely beloued but giue place to wrath secondly a ConfirmacioÌ„ by the Authoritie of scripture For 2. Confirmatiâ— it is written vengeaunce is mine I will repay sayth the Lord. Reuenge is the punishment of iniuries and The Prohibition the redresse of wrongs the questioÌ„ is to whom this punishment and vengeaunce belongeth it is mine saith the Lord I will repay by my selfe or my substitutes therefore Auenge not yourselues intrude not into my throne forestall
like men perish but the word of God endureth for euer To be short let all that feare God obey this precept of his renounce the pursuite of their owne malice purge their hearts and cleanse their hands giue place to his ordinance reuerence his Ministers seeke lawfull remedies vpon necessitie but seeke not so reuenge in this world as though thou wouldest leaue nothing to be reuenged of God in another Despise not Gods vengeance here on earth neither faint nor be astonied though thy cause can not bee heard though thy right cannot be cleared appeale in prayers to the witnesse and Iudge of heauen he is higher than the highest euen that king of kings that God of Gods that Lord of lords whose great name is heere subscribed to the claime and promise of trueth vengeance is mine I will repay saith the Lord to whome being one in substance three in person the onely wise inuisible and eternall God be all honor power and dominion for euer and euer Amen FINIS THE SWORDE OF MAINTENANCE A Sermon preached before the Right Worshipfull the Iudges of Assise and gentlemen assembled at Hertford the 13. of Iuly 1599 for the execution of Iustice * ⎠* PERIIT ET INVENTA EST LONDON ⧠Printed by R. B. for Gregory Seaton 1600. The text Hate the euill and loue the good and establish Iudgement in the gate it may be Amos. 5. 15. that the Lord God of hostes will be mercifull vnto the remnant of Ioseph INeede not vse many circumstaÌ„ces Right worshipfull Fathers and brethren beloued in the Lord to moue this graue assembly to attention whose religious mindes are readily prepared I trust to receiue with meekenes the worde of God and therefore cannot but affourd mee beneuolent audience in the handling of the matter of this text being so consonant to your godly dispositions pertinent to the present occasion and set downe in compendious precepts so fit for your sharpe vnderstanding short allowance of time For what else is my text but a briefe issue of a long Processe betweene the Lord of hostes his people Who like a plaintiffe much agrieued Amos. 3. had often protested against the rebellions of Israell and made many proclamations as with sound of trumpet against their iniuries offered reproued their corruptions of Amos. 4. religion and their defaults of Iustice cut downe their mightie sinnes with mightie iudgements executions of famine sword pestilence thereby hauing wasted their multitude from thousands to hundreds from hundreds Am. 5. to tennes and yet now as a kinde father intending the correction and not the coÌ„fusion of his children hee offereth a capitulation of peace with these conditions If you will seeke the Lord and liue if you will seeke good and not euill chuse life and not death hate his enemies loue his friends establish his approued ordinance of iudgement abandon all places of idolatry surcease those loftie sinnes of oppression and iniustice so commonly practised in the gate then goe to the Lord will reason with you and come to a friendly parle for further reconciliation But before any peace can be concluded mercie expected punishment released or execution stayed you must condiscend to these Articles Hate the euill and loue the good and establish iudgement in the gate In these wordes we may generally note these two pointes First what conditions the Lord requireth Secondly what truce hee offereth The conditions concerne the affections and actions the affections are hatred and loue each of them being directed vnto his seuerall obiect hatred is let loose at euill loue is drawne and confined wholly to the good The action is mixt including many vertues excluding many viâ—es being an accomplishment of iustice and mercy and the establishment of iudgement whose fountaine is in the heart and priuate affections of men reformed but the streames do flowe runne downe in publike to the comfort of the good and terrour of the badde These are the Articles which the Lord doth propounde to the Israelites by his Prophet Amos and daily by vs his Ambassadors doth offer vnto you his people 2. Cor. 5 with desire that you would be reconciled vnto him and subscribe with heart and hand to the contents thereof Which being promised and performed beholde a gratious truce and couenant on Gods behalfe It may be the Lord of hostes will be mercifull to the remnant of Ioseph Let no man be discouraged at this phrase of speach as though Gods promises were like the doubtful Oracles of heathenish Idoles yea and nay it may be and it may not be for with the Lord there is assurance of mercie his wordes be yea and Amen Hath hee saide it and shall hee not doe it hath hee spoken and shall hee not accomplishe it The possibilities Numb 23. of men are full of hazard but the Lord is not a man that hee should lye or double or be preuented of his purpose Is there no doubt then in this speach None touching the absolute performance of the Lord but much difficultie in respect of flesh and bloud if men looke vpon their owne vnworthinesse vnconstant perseuerance and the lowe ebbe that the house of Ioseph and Gods people are sometimes driuen vnto Yet againe all is courage when we cast our eyes vpon the Lord of hosts who is strong to saue inclyning to mercy whose readinesse to helpe in extremitie appeared to Ioseph and was often shewed to his seed when they were but a remnant and reuersion and therefore may assuredly comfort all faithfull hearts that without all doubt hee will be mercifull vnto them if they keepe this couenant with the Lord and consent to hate the euill and loue the good and establish iudgement in the gate Thus much haue I spoken to declare vppon what ground our doctrine exhortations by Gods assistance shall be planted in what tearmes the estate of the Israelites â—hen stoode and what Articles were propounded for the redresse of their calamities in the vrging vnfolding whereof our greatest time shall be spent because we desire to apply the same approued remedy to our owne decayes waÌ„ts assuring our selues the Lord will not faile to be mercifull if we keepe touch and promise with him in such conditions as he requireth In one word therefore to winde vp the suÌ„me of all these conditions it is that which wee Knowledge 1 call sometimes conscience sometimes zeale not the common conscience of the world but that same which is first cuÌ„scientia ioyned with knowledge that it may haue an eye to discerne Couragâ— 2. good from euill Secondly that which is rooted and planted in the will and affections that it may haue an edge of hatred to threaten the euill and a backe of loue to defend the good Practise 3. Thirdly such a conscience here is required as hath not onely skill to discerne or will to desire but also a readie hand to practise not resting in contemplation but proceeding to such action
as the place and vocation of euery man exhorteth him vnto for the maintenance of iudgement in the gate These three properties of a good conscience called by the Lord in this text and aspired vnto by all that feare God or loue the good estate of their country amongst this graue assembly occasion mee to speake somewhat of eyther and first of knowledge Knowledge is the guide and light of a good 1. Knowledgâ— conscience A fit Intelligencer for the will and affections for it aduiseth what is euill and to be eschewed what is good and to be embraced Without this direction hatred like a blinde archer shootes beside the marke and may kill a man in steade of a beast And loue cherisheth often a snake in the bosome in steade of a friende As the eye discernes betweene light and darkenesse so the vnderstanding tryeth out the difference betweene good and euill Therefore seeke good and not euill sayd the Prophet in the former verse No man can seeke well without light nor finde the good except hee can distinguish it from the badde and trying all hold that which is the best Many are the difficulties that hinder vs from the discouery of euill and the recouery of the good and yet great is the daunger if wee mistake the one for the other The difficulties appeare if wee consider first Difficult the blindnesse of our owne heart except it be renewed and supplyed with a light from heauen Secondly if wee beholde the readinesse of euill being present with vs at euery turne compassing vs about pressing vs downe Satan as a prince in the ayre tempting vs a worlde of sinne about vs a bodie of sinne within vs. Besides this the custome of sinne hath made vertue so vnpleasant and straunge the euil so sweete familiar that it seemeth death to be rowzed out of the myre wherein wee haue long wallowed in ease and securitie And further iniquitie is very strong being in this world as in her owne country and proper element where vertue is but a straunger alwaies flying vpward and therefore not followed with halfe so many schollers as iniquitie that pulles downe the hill to the broad gates of hell and destruction Lastly euill is mingled with the good as drosse with the siluer that it asketh much tryall and a cunning spirit to extract the one from the other In regarde of which difficulties hindering our choyce in the good and presenting to the lust of our eyes varietie and chaunge of euill in goodly shapes of apparant good it behoueth vs to haue a sounde vnderstanding for our guide but especially because the error of our choyce is the danger both of soule Daunger and bodie The fruite of the forbidden tree was pleasaunt to beholde and good to eate but it was bitternesse and death at the last For euill is of two sortes the seede and the fruit the seede is sinne and the fruite is punishment the one is a sweete baite the other a deadely hooke it goes downe pleasantly like wine but it stingeth in the end like a Scorpion Prou. 23. 31. And yet there is a league betwene iniquitie and our affections as there was betweene Iezabel and her chamberlaines As Iesabel pearching aloft painted her face and coÌ„mauÌ„ded 2 King 9. 30. her Eunuches attending vpon her til Iehu sent with reuenge froÌ„ God began to cry who is on my side who So doth iniquitie possesse the highest chamber of our heart and paints herselfe in fresh coloures raigning ouer our affections as slaues till vengeance hunt after her steppes and the messengers of God giue warning to the affections to cast downe their cursed mistresse and renounce that sinne which they haue serued least the fall of her drâ—we all her Eunuches and partakers to confusion The heathens themselues alwaies taught obedience of the will to the wit of the affections to reason which had beene well if the light of reason had not beene extinguished in heauenly things and so fowly blemished in naturall But the naturall mans reason perceiuing not the things of God his wisdome being folishnesse 1. Cor. 3. his light darkenesse made the conscience corrupt and vaine in the trewe and particular discourse of good and euill Many say who will shewe vs any good saide Dauid of the common Psal 4. 6. sort but he must haue a new spirit and a perfect vnderstanding that with Dauid can lift his eyes to heauen and cry Lord lift thou vp the light of thy couÌ„tenance acknowledging al our felicity to depeÌ„d vpoÌ„ the fauour of the Lord. In matters of coÌ„mon honesty humanitie ciuilitie of manners the heathens were a lawe to themselues and shall be a shame and condemnation Rom. 2. to vs in that with so small a glimse of naturall light they practised many thinges commendable made many wholsome lawes excelled in many outward censures and actions of indgement But wee hauing the word Psal 19. of the Lord conuerting the soule giuing wisdome to the simple and light to the eyes hauing the lawe of God I say to examine what is good and what euill being the onely touchstone of trueth and falsehoode the rule that sheweth as wel the crooked as the straight If wee loue darkenesse rather than light if wee faile in seeking and setting vp the kingdome of God or the righteousnesse thereof in our life and practise there remaineth vnto vs no colour of excuse nor cloke of defence For vnto euery one of vs in our seuerall charge may that protestation of Micah be vrged Hee hath shewed thee O man what is good and what the Lord requireth Micah 6. 8. of thee surely to doe iustly and to loue mercy and to humble thy selfe and to walke with thy God And this is that knowledge of good euill deriued out of Gods holy and acceptable will and word which like a cunning rider turneth and directeth our affections being of themselues like horse and mule that haue no vnderstanding But as the Lord instructeth Psal 2. all Rulers to be wise and learned so in another place he will haue them in the feare of God to Exod. 18. 21. be men of courage also For courage is the feruencie Courage and concitation of the minde placed here in these two affections hatred and loue which are profitable to the furtherance of vertue and taking downe of vice so as they stand in awe of reason as a souldier of his captaine by whose commaunde hee takes vp and layes downe both his courage and Basi coÌ„â— Jrasc weapons Wherefore these affections are not onely to be allayed and cooled in man as some Philosophers affirme but sometimes Peripatet also to bee kindled and stirred vp that as the iron is steeled and hardned with the fire Bas so mans heart with concitation of the spirites against the right obiect may haue a tincture of greater courage and fortitude against GODS enemies Neither is this agreeable to the
opinion of the Stoickes Lactant. Iust lib. 6. cap. 14. who vtterly extinguished all sparkes of affection in their vertuous and perfect man pulling out both gall and bowels as though there coulde bee no good vse of them for the exercise of vertue For indeede it is an extremitie of sinne to haue a seared conscience that feeles no prickes of humanitie and a token of a reprobate sense to be senselesse and without naturall affection Rom. 1. 30. Neither againe hath our first creation planted any malignant nature in the minde of man as the Manicheis dreamed nor yet by August confess lib. 8. cap. 10. Illyricus the fall of Adam is there a diuelish substance of mischiefe possessing the soule of man but the same principles that were created pure and good and corrupted in qualitie only by that afterclappe of our forefather being refined and altered by the spirit of GOD are to be employed in Gods holy seruice hatred in the pursuite of euill loue in the defence of vertue and goodnesse By these therefore as by the two supporters Iustice is aduanced the scepter of Princes gouerned the sworde of magistrates kept vpright kingdomes established Gods Church and common-wealth preserued Seeing the Lord reacheth the affections and setteth the inward parts first on worke in the detestation of euill and fauour of the good it appeares that hee condemnes all hypocrisie that glistereth in some eye-seruice but acteth nothing heartily and that hee excludeth all those dissembling Politicians which Machiauel painteth out in some outwarde coloures and shadowes of Iustice but inwardly full of all diuelish subtiltie Neither are those qualified according to this rule that separate the Serpents wisdome from the doues innocencye Achitophels counsell though it be like the Oracles of 1. Sam. 16. 23. GOD for worldly witte and the great request it was in yet being like mysteries of the diuel for dishonesty mischieuous cōsequēce is rather cursed then blessed by the Lord for his condition is to haue wisdome matched with holinesse a iust conuersation with a good conscience an vpright heart fearing God eschewing euill approuing the thing that is good with a constant purpose in himselfe others to destroy the power of Satan braunch and roote and aduance the kingdome of God with the righteousnesse thereof It is straunge to beholde what a spirit of giddinesse confusion and slumber sometimes possesseth the minde consciences of many that haue had some knowledge discerning betwene good and euill but haue wanted this sanctified hatred of the one and feruent loue to the other What made that neutralitie of religion in Israell and Samaria that men feared God and 2. King 1◠1. King 18. Zephan 1. yet worshipped their idoles halted between God Baall vsed to sweare by the Lord and Malcham It was not simple ignorance of the true religion but want of zealous and heartie detestation of Idolatry selfe-wil-worshippe hypocrisie And how is it come to passe that amongst vs after so much preaching so great light so many stand at a gaze in religion wauering betweene Aegypt and Canaan betweene Christ and Antichrist light and darkenesse Or what is the cause that in the wombe of our mother the Church of England there are bredde such corrupt children as account all religion either a publike policie or terme all hatred of sinne loue of trueth reformation of the life studie of pietie and practise of modestie but an humour and a fancie following the complexion Doubtlesse these men haue had knowledge of the good and bad but some of them haue made no carefull separation of the poyson from the wholsome 2. King 4. 40. fruite and therefore death is in the pot some perceiuing iniquitie to abound and the loue of Math. 24. 12. Reuel 2. 4. many waxing cold became luke-warme and lost their first loue for companie Others hauing had neuer any loue indeede to the truth or hatred of vngodlinesse are giuen ouer to 2. Thes 2. 11. beleeue lyes in the blindenesse and lustes of their owne sense and peruerse imagination Who although they haue bene shuffled with Christians as Saul amongst the Prophets by reason of lawes and orders for a season 1. Sam. 19. 24. yet are they such as neuer haue made any couenant in heart with the Lord to hate Psal 50. 5. the euill and loue the good As in matters of religion so in ciuill behauiour and outwarde iustice behold Right worshipfull the like effectes of the like Ierem. 9. 3. negligence when men haue no courage for the trueth they proceede from euill to worse as though they had no knowledge neither of right or wrong good or euill Such was the sottishnesse of Nabal in the 1. Sam. 25. 10. middest of his plentie that hee knewe not his friende from his foe made no difference betweene Dauid that had beene as a well to his seruantes and some common fugitiue 1. Sam 25. 17. that had runne away from his master Hee growes so wicked at last that a man may 37. not speake to him and as hee liued like a blocke so hee dyes like a stone in the ende Many in the Preachers time were come to that passe that they made no distinction betweene the conditions of the Iust and the Eccles 9. 12. wicked the pure and polluted the swearer and him that feared an oath And what say the obstinate and wilfull people in Malachie Wee count the proude blessed and them Malach. 3. 15. that worke wickednesse Nay in our age what difference doe many make of the trueth and a lye of deceipte and vpright dealing of whordome and vndefiled marriage of vsurie and honest trade of stolne breade and the breade of labour the taste is the same all gaine is godlinesse all money sauoureth alike O fearefull shipwracke of faith and a good conscience GOD and Mammon hell and heauen light and darknesse are equall matches in their lumpishe vnderstanding In all estates and degrees where there is a defect of courage and zeale such fruites spring vp by little and little as indeede Nemo repente fuit turpissimus no man at the Iuuenal first steppe came to the height of iniquitie Barnard◠servidi dom Ecclus. 27. 11. The minister that shines without heate as he giues no great light so he is not of any great certaintie but is changed like the Moone And Luke 14. 35. hee that hath no salt to powder his wordes waxeth altogither vnsauourie at the last and scarse good for the dunghill The Magistrate whose conscience affecteth not the due administration of iustice groweth by degrees to be a sleepie watchman whose drowzie lethargie depriueth him of all sense distinction of good and euill right or wrong the extremitie of which incurable disease is noted in two properties by our Sauiour Christ of a Iudge that feared not God nor reuerenced Luke 18. 2◠men Experience teacheth vs that a Bee which hath lost his sting
lust and libertie scorning Gods ordinance as a refuge for cowardes and not a fitte redresse for them that haue nimble tongues of their owne and hands swift to shed bloud The other giues backe for aduauntage and will crouch and bowe till hee see his occasion and then hee is mercilesse First wee are by vertue of this warrant to charme those great barkers which vsing that womanish kinde of reuenge doe bend their tongues like bowes and shoote their words like arrowes If to call our brother Racha as much to say as paltrie felow deserueth the punishment Matth. 5. of a councell if the nicke-name of foole in vnaduised anger be worthie of hell fire then what shall be giuen vnto thee thou false tongue which Psal 52. 4. louest and vsest to speake all wordes that may destroy which cuttest like a rasor not onely those that are present but woundest like a venemous Psal 120. Barnard de tripliâ—i custod arrow the absent and vnseene Leuiter volat grauiter vulnerat sayth Bernard of the speach of a wicked tongue it flies lightly but pearceth deepely it entreth easily but goes out hardly and that more is Vnoictu multos interficit with one blowe it spoyles a multitude How great is the wounde that so small a weapon maketh Saint Iames tearmeth it to bee Iames 3. a worlde of mischiefe a fire that enflameth the whole course of Nature an vnrulie euill full of deadly poyson a beast that no man can tame And yet the Lordes belâ—ued are not to suffer this member runne riot in themselues for if Iames 1. 26. any man seeme religious and refraineth not his tongue but deceyueth his owne heart this mans Religion is vaine The beloned of the Lord that striue to bee perfect and to bridle the whole bodie must not let the tongue loose Blessing and cursing bitter water and sweete must not issue out of the fountaine of a sanctified mouth Nay if a man respect but the benefites of a temporall estate hee is to set a watch before his mouth For if anie man long after life and 1. Pet. 3. 10. Psal 34. to see good dayes he must refraine his tongue from euill and his lippes from guile sayth the holie Ghost In the ranke of those that practice this kind of Reuenge there are some that would seeme to surcease from their bitter and vnlawfull course but it is when they haue rather tired then tamed their tongues spurged out their deadly poyson to the ful then they crie out in the bitternesse of their heart vpon God and the Magistrate for further vengeance against him whom they haue most cruellie torne and depraued alreadie But they aske and receaue not for the spirit of â—m 3. them lusteth after enuie and their curse being causelesse flieth like a byrd and settleth no where â—rou 26. â— vnlesse it returne to their owne bosome S. Ierome likeneth it vnto an arrow shot against a stone which sticketh not in the marke but oftentimes â—eronym de â—ta cleric Resiliens percutit dirigentem flying backward it striketh the Archer As hee loued cursing saith Dauid so shall it come vnto him it shall â—sal 109. 17. come into his bowels like water and like oyle into his bosome it shall be as a garment to couer him and a gyrdell to his loynes Are all words of rebuke and curses the fruits of hatred and actions of priuate reuenge therfore vnlawfull will some say To which I answere that there be reproofes of the righteous proceeding from loue and curses of the vngodly issuing from zeale and warranted by the spirit of God and therefore are consequent sentences of his appointed wrath and vengeance vpon sinners Let the righteous reproue me saith Psal 141. 5. Dauid for that shall be as precious balme vpon my head O fooles and slowe of heart sayd our Sauiour Luk. 24. 25. to his disciples and goe behinde mee Sathan to Math. 16. 23. Peter that a little before made a blessed confession of the truth O foolish Galathians who hath Galat. 3. 1. bewitched you writeth Paul to those for whom he trauayled twyce that Christ might be formed in Gal. 4. 19. theÌ„ In these reprehensions and taunting words was no malice but a zeale to gods truth hatred to ignorance loue to the soules of the parties rebuked and thence brake out these sharp and charitable termes of reproofe Habet vera Amicitia Barnard 24â— Epis obiurgationem interdum adulationem nunquaÌ„ Trew friendship chideth sometimes flattereth neuer But the case seemeth harder in flat curses and prayers of execration and vengeaunce which notwithstanding by warrant from the spirit of God haue proceeded lawfully from the mouthes of holie men in especiall commission for the same What woes and iudgements Math. 11. doth the Lord thunder out against Chorazim and Bethsaida against Pharises Scribes and Math. 24. Ierem. 17. 18. Ierom. 18. 22 hypocrits Ieremie and Dauid praye most feruently against certaine enimies to God and them selues Saint Paule in particular against Alexander 2. Timoth. 4. 14 the Coppersmith prayeth the Lord to reward him according to his deedes which were euill and cruell Noah chaunged his fatherly Genes 9. 25. words of blessing into a heauie curse vpon his sonne Cham and his posteritie What shall we say of all these but that they were warranted by the spirit of God and their place assigned to reprooue and pronounce the sharp sentence of the Lord against his dâ—sperate enimies reuealed vnto them For the prayers Aâ—gust in Psa 108. and imprecations of those that were inâ—â—wed with a spirit of prophecie came not from any desire or delight they had to see Gods vengeaunce vpon others for any priuate respect no not that calling of fire from heauen by Elias King 1. 2. nor that deadlie curse of Elisha vpon the ill nurtured children but Elias was fired with a peculiar spirit against the enemies of God which being doubled on his seruant procured him in the Lordes name to curse those malepart boyes that reproched the ministerie of God in the wanton mockerie of Elishaes defect So that those curses whereupon present execution followed were but modus praedicendi August in Psal 108. futura saith Austin the maner of foretelling things to come wherein the spirit giuing notice of Gods pleasure the Prophet pronounced the iust vengeance of God to ensue If any one now vndertake to curse or call fire from heauen vpon any particular persons as the Pope banneth and curseth the Lords annointed manie times his praiers are turned into sinne hee Luke 9. 55. knoweth not what spirit he is of and therefore where he curseth the Lord blesseth But I heare me thinkes some one that hath caught a lewde custome of swearing cursing and wishing vengeance at euerie worde yet maketh this foolish excuse for his filthie language Although I speake all maner of mischiefe curse damnablie sweare horriblie yet