Clavis mystica a key opening divers difficult and mysterious texts of Holy Scripture; handled in seventy sermons, preached at solemn and most celebrious assemblies, upon speciall occasions, in England and France. By Daniel Featley, D.D.

THE STILL VOICE. A Sermon preached before the high Commis∣sion in his Graces Chappell at Lambeth, Novemb. 20. 1619. THE THIRD SERMON.

MATTH. 12.19.

Hee shall not strive nor cry, neither shall any man heare his voice in the streets.

Most REVEREND, &c.

IN these words we have set before us in the person of our Saviour an Idea and perfect image of meeknesse; the characters whereof are three:

• 1. Calmenesse in affection, He will not strive.
• 2. Softnesse and lownesse in speech, Hee will not cry, &c.
• 3. Innocency in action, He will not breake, &c.

1. Impatience is contentious, He will not strive.

2. Contention is clamorous, He will not cry.

3. Clamour is querulous, No man shall heare his voice in the street.

If it be objected that he did strive, and that with such vehemency that he sweat bloud: and that hee did cry, and that very loud; for as wee reade (Hebr. 5.7.) he offered up prayers and supplications with strong crying and teares, unto him that was able to save him from death: and that his voice was heard in the streets; when he stood up in the last day, the great day of the Feast,* 1.1 and cried, saying, If any man thirst, let him come unto mee and drinke: wee need not flye to Anselme and Carthusians allegory for the matter, who thus glosse upon the words of my Text: His voice shall not be heard in the streets, that is, in the broad way that leadeth to destruction. Such Delian divers may spare their paines: for the objections are but shallow, and admit of a very facile solution without any forced trope. Hee will not strive, viz. in revenge, but in love; he will not cry, in anger, but in zeale; neither shall his voice be heard in the street, viz. vox querelae, but doctrinae;

no voice of complaint, but of instruction or comfort. So that the three members in this sentence, are like the three strings in a Dulcimer, all Unisons. Wherefore in the handling of this Text, I will strike them all together. Seneca in his books of clemency,* 1.2 which Queene Elizabeth so highly esteemed, that shee gave them the next place to the holy Scrip∣tures, reades a divine Lecture to a Prince in these words: Let thy sword not onely be put up in the sheath, but also tyed fast in it; bee sparing of the mea∣nest and basest bloud. It is for men of lower condition to fall into quarrels and strifes, equals may exchange blowes one with another without much danger; it standeth not with the Majesty of a Prince to engage himselfe in any quarrell or fight: because he hath no equall to contend with him: so far ought it to be from a Prince to brawle, or wrangle, that the straining of his voice is unbefitting him upon any occasion whatsoever. What the wise Phi∣losopher prescribeth to a good Prince, the Prophet Esay describeth in our King Messias, who was so milde in his disposition, that hee was never stirred to passion; so gentle in his speech, that he never strained his voice in choler; so innocent in his actions, that he never put forth his strength to hurt any. We reade in the booke ofa 1.3 Kings, that there was a mighty wind, but God was not in the wind: and after the wind an earth-quake, but God was not in the earth-quake: and after the earth-quake a fire, but God was not in the fire: and after the fire a still small voice, in which God was. There God was in the still voice; but here the Evangelist out of the Prophet infor∣meth us, that there was a small still voice in the Lord our Saviour Jesus Christ. For he strove not, nor cryed, nor was his voice heard in the streets. A still small voice naturally produceth no eccho. For as a ball layd softly on the ground boundeth not up againe; but if it be strook downe with a vehe∣ment stroake riseth from the ground again and again; so a low and whispe∣ring voice, which gently moveth the aire, is not returned againe by an ec∣cho: but a strong and a loud sound, which forcibly smiteth the aire, is re∣verberated from mountains & rocks by a double or treble eccho. Yet here a still small voice is returned by an eccho. For the words which I have read unto you in S. Matthew are no other than the eccho of the voice of the Pro∣phet Esay. As Esay of all the Prophets is most Evangelicall, that is, most plainly delivereth the story of Christ his life and death by way of predi∣ction; so S. Matthew of all the foure Evangelists is most Propheticall, that is, alledgeth most passages out of the Prophets in his Gospel. None so fre∣quently inserteth testimonies out of the Old Testament into his story as hee, which hee so pertinently applyeth, that in his Gospel every man may discerne the truth of that observation of the Ancients (viz.) that the New Testament is vailed in the Old, and the Old is revealed in the New. The Pro∣phets & Evangelists being the organs of the same holy Spirit, like divers instruments of musick playing the same tune, though in different keyes. Or rather like opposite looking-glasses, reflecting the same image one upon the other, to wit, the brightness of God his glory,* 1.4 & the expresse image of his per∣son. Or like thick & bright clouds on both sides of the Sun, which receiving the beams therof, & with them an impression of the similitude of that Prince of the celestiall lights, reflect the same one upon another, & make as if there were divers Sunnes in the sky, which are indeed but parelii pictures and

representations of the selfe same Sunne,* 1.5 the Sunne of righteousnesse. The Prophet Esay pointeth to the Messias, as it were afarre off, saying, Behold the servant of God whom he upholdeth, his Elect, in whom his soule delighteth, upon whom he hath put his spirit, he shall bring forth judgement to the Gen∣tiles; he shall not cry, nor lift up, nor cause his voice to be heard in the streets; a bruised reed shall hee not breake, and smoaking flaxe shall hee not quench, till hee bring forth judgement unto truth. The Evangelist viewing Christ neere at hand, findeth all those markes in him, by which the Prophet de∣scribeth him. Which you shall plainly descry, if you cast backe your eye on the story set down a little above my Text. There shall you find Christ stretching out his hand of mercy to a withered hand, and healing it on the Sabbath day, and the Pharisees murmuring at it, and conspiring against him for it. Against whom notwithstanding hee made no forcible resi∣stance, nor so much as opened his lips, but giving place to their wrath, lea∣veth that country; and though hee were so ill requited for his good deeds, and miraculous cures, yet he goes about still doing good in all places, hea∣ling their sicke, curing their blind, lame, and deafe, and withall charging them, that they should not make him knowne, That it might bee fulfilled, saith the Evangelist, &c. That it was fulfilled which God spake by the Prophet Esay, and how, it will evidently appeare, by comparing the pre∣dictions of the Prophet with the history of the Evangelist: Behold my ser∣vant, saith the Prophet. The sonne of man came not to bee ministred unto, but to minister,* 1.6 saith the Evangelist. Mine Elect, saith the Prophet. Christ the chosen of God, saith the Evangelist. In whom I delight, saith the Pro∣phet. In whom I am well pleased, saith the Evangelist. Hee shall bring judgement to the Gentiles, saith the Prophet. A light to lighten the Gen∣tiles, saith the Evangelist. Hee shall not strive, saith the Prophet Hee did not strive, saith the Evangelist; neither here with the Scribes and Phari∣sees, nor in the garden with them that sought his life; but contrariwise, when St. Peter drew a sword in his defence,* 1.7 and strooke off a servant of the high Priests eare, he rebuked him, saying, Put up thy sword, thinkest thou that I cannot now pray to my Father, and hee shall presently give mee more than twelve legions of Angels? but how then shall the Scripture be fulfilled? He shall not cry,* 1.8 nor lift up his voice, saith the Prophet. Hee was silent, and answered not a word, saith the Evangelist, but was led like a sheep to the slaughter, and as a Lambe dumbe before the shearer. A bruised reed shall he not breake, saith the Prophet. The Evangelist testifieth he did not. For the people which lay maimed and diseased, like bruised reeds upon the ground, he went not over, but raised them up; and the Scribes and Phari∣sees, whose malice smoaked against him, he did not destroy, or extinguish, when hee might as easily have done it, as tread out the weeke of a candle on the ground with his shooe. For hee came not to quench, but to kindle; not to destroy, but to save; not to launce, but to plaster; not to revenge, but to reconcile; not to punish, but to suffer; not to breake the bruised reed, but to be beaten and bruised with reeds and whips, yea and to be bro∣ken also upon the crosse.

You have heard how this Text is inferred. Now in the second place listen what it inferreth both against the Jew, and for the Christian.

1. It inferreth for the reproofe of the Jew, that the first comming of the King Messias was to be private and silent, without any outward pompe or great noise.

2. For the instruction of Christians, that the members ought to bee conformable to the head, and frame their dispositions to his most sweet and gracious temper.

3. For the comfort of all, that the Judge of all flesh is meeke, milde, and mercifull to all that bow to him, or fall downe before him like bruised reeds.

First, we have here the character of the true Messias, and the manner (if I may so speak) of his stealing into the world at his first comming. Where∣in judicious Calvin willeth us to observe the difference between the Mes∣siah and other Kings and Princes. They when they ride in progresse, send their Harbingers before to take up lodgings, and Martials to make way, and when they enter any City, it is with great noise and tumult, ringing of Bels, sound of Trumpets, peales of Ordnance, ratling of Speares, clattering of Coaches, and clamours of the People; but our King, the Prince of peace, entred the world in a far different maner. As in the buil∣ding of the materiall Temple there was not heard the noise of any toole; so neither in the building of the spirituall Temple, I meane the Temple of Christs body, and setting it up, was there any noise or sound heard.* 1.9 This privacy of his first entry into the world pleaseth not the carnall Jew, whose thoughts are all upon a temporall Monarch, that should buy out Croesus his wealth, and obscure Solomon in all his royalty, and extend his dominion as farre as the Sunne casteth his beames. No Messiah will please him, but such a one as comes in with great state and pompe: yet was Christ his quiet seizing upon his Kingdome most correspondent to the prediction of the Prophet,* 1.10 He shall come downe like raine into a fleece of wooll, or upon the mowne grasse, that is, not heard, and most agreeable to his title and kingdome. For what more consentaneous to reason, than that the Prince of peace should enter upon his Kingdome of grace in a quiet and silent manner. Had hee come into the world like the two Scipio's, which were termed fulmina belli, with thundering and lightening, or like the Roman Emperours, or the grand Signiours, in the most pompous man∣ner, with greatest ostentation of wealth, and pride of worldly honour, more feared hee might have been, but lesse loved: there had been more state in his comming, but lesse merit for us; and consequently, lesse true comfort in it. The note that we are to take from it is, That Christs King∣dome is not of this World: And the use we are to make of it is, Not to looke for great estates, large revenues, or high preferments here; but to be con∣tent with a competency of meanes, not without a liberall allowance, some∣times of afflictions, crosses, and troubles. For delicate members, and such as must be continually wrapt in soft raiment, & that can endure no hardnesse, sort not well with a head crowned with thornes. By the Law, The feathers of such fowles as had been sacrificed, were cast in locum cinerum, into the place of ashes. What are all the pompes and vanities of this world, but like beautifull feathers? Projiciamus ergo in locum cinerum; Let us therefore strip us of them, and by true mortification cast them into the place of ashes,

especially in this time of sorrow and penance, when sackcloth is or should be in fashion for apparrell, and ashes for couches. Upon which when God seeth us, he will have compassion on us, and give us beauty for ashes, and the garment of gladnesse for the spirit of heavinesse.* 1.11 As we are Christians we walke by faith, and not by sight; our life is hid with Christ in God: and when Christ which is our life shall appeare, then shall we also appeare with him in glory.

Secondly, we have here the picture of meeknesse in the pattern of all per∣fection,* 1.12 Christ Jesus, drawne to the life for our imitation. What the Pro∣phet Zachary fore-told concerning the disposition and gracious temper of the Messias to come, saying: Tell the daughter of Sion, behold, the King commeth unto thee meeke,* 1.13 &c. the same the Evangelist confirmeth through the whole Gospel, by the speeches and silence, actions and passi∣ons, life and death of the Lord of life. To begin with his speeches, if ever that Eulogue of the Greeke Poet,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

or the like of the Latine; Vernas afflat ab ore rosas, were verified: if ever the tongue of any dropped honey, and his breath were as sweet and savou∣ry as Roses in the Spring, it was certainly our Redeemers, who is that hee spake, and speaketh alwayes that he is, the Word of God. The Father is as the mouth, the holy Spirit the breath, and Christ the word. Heare, I be∣seech you, verba Verbi, the words of the Word of life; Come unto mee all that are heavie laden, and I will ease you. Sonne, be of good comfort, thy faith hath made thee whole. I came not to call the righteous, but sinners to repen∣tance. The sonne of man came not to destroy, but to save. Goe in peace, thy sinnes bee forgiven thee. And, Come yee blessed of my Father, possesse the Kingdome prepared for you before the foundation of the world was laid, &c. Yea, but these speeches hee uttered to penitent sinners, or such as sued to him for favour and mercy; how did hee demeane himselfe towards those uncivill and inhumane Samaritans, who denied him lodging? Against whom James and John, the sonnes of thunder, were so incensed, that they would have called downe fire from heaven to destroy them, by the example of Elias. Doth he curse them? doth he upbraid ingratitude, and inhospitali∣ty unto them: nay, rather he rebuketh his Disciples, whom zeale and love transported too farre, and by telling them, they knew not of what spirit they were,* 1.14 he shewed apparently what spirit he was, who when the Scribes and Pharisees laid Sorcery and Necromancy to his charge, saying: Say we not well thou art a Samaritane, and hast a Divell? he delivered them not to the Divell, as they deserved for this their blasphemous slander, nor sharply reproveth them;* 1.15 but mildly answereth, I have not a Divell, but I honour my Father, and yee have dishonoured mee. Perhaps he pitied their ignorance, or had respect to the dignity and place of the Scribes and Pha∣risees, who bare the greatest sway among the people, may some say. But what was there in his owne Disciple Judas, that he should grace that dam∣ned caitiffe, that traiterous servant, that sonne of perdition, with the title of Friend, when he came to play the most unfriendly and ungratefull part that ever was acted, even to betray his Lord and Master? Friend, wherefore art thou come?* 1.16 doest thou betray the sonne of man with a kisse? I have spoken

of the speeches of our Saviour, let me not passe in silence his meek silence, when he was led as a sheep to the slaughter, and as a lambe before the shea∣rers, so opened hee not his mouth. When hee was falsly slandered in the Judgement seat, shamefully handled in the Hall, most contumeliously re∣viled, and cruelly tortured upon the crosse. When the Judge of all flesh was condemned, the beauty of Heaven spit upon, the King of glory crow∣ned with thornes, the Maker of the world made a spectacle of misery to the whole world. When his Disciples forsooke him, his owne Nation accused him, the Judge condemned him, the servants buffeted him, the souldiers deluded him, the people exclaimed against him, the Scribes and Pharisees scoffed at him, the executioners tormented him in all parts of his body. When the Starres were confounded with shame, the Elements troubled,* 1.17 the Earth trembled, the Stones clave with indignation, the vaile of the Temple rent it selfe, the Heaven mourned in sables, the Sunne, that he might not behold such outrage done upon so sacred a person, drew in his beams. He who suffereth all this quatcheth not, stirreth not, nor discovereth his divine Majesty, no not when death approached. When all insensible crea∣tures seemed to be sensible of the injury offered their Maker; he who fee∣leth all, seemeth to be insensible. For hee maketh no resistance at all, and though he were omnipotent, yet his patience overcame his omnipotency, and even to this day restraineth his justice from taking full revenge of them who were the authours of his death, and of those who since crucifie againe the Lord of life, and trample under their feet the bloud of the Covenant, as a prophane thing. Whose thoughts are not swallowed up in admiration at this, that he who is adored in heaven, is not yet revenged upon the earth? You see meeknesse in his passions, behold now this vertue expressed to the life in his life and actions Actions, I say, whether naturall or miraculous, so in∣deed they are usually distinguished; albeit Christs miraculous actions were naturall in him, proceeding from his divine nature: and most of his natu∣rall actions, as they are called, proceeding from his humane nature, were in him wonderfull and miraculous. For instance, to weep is a most naturall action; but to weep in the midst of his triumph, and that for their ruine, who were the cause of all his woe: to shed teares for them, who thirsted after his bloud, was after a sort miraculous. Who ever did the like? In∣deed we reade that Marcellus wept over Syracuse, and Scipio over Car∣thage, and Titus over Jerusalem, as our Saviour did, but the cause was far different: They shed teares for them whose bloud they were to shed; but our Saviour for them who were ready to shed his.* 1.18 His bowels earned for them who thought it long till they had pierced his heart with a launce. When the high Priest commanded Paul to be smote on the face, hee rebu∣ked him, saying: The Lord shall smite thee thou painted wall:* 1.19 but when the Lord himselfe was smitten by the high Priests servant, he falls not foule upon him, but returnes this milde answer: If I have done evill,* 1.20 beare wit∣nesse of the evill; but if I have done well, why strikest thou me? The servant thinketh much to endure that from the Master, which the Master endures from the servant. The Apostles, on whom the Spirit descended in the likenesse of fiery tongues, were often hot, and inflamed with wrath against the enemies of God, and brought downe fearfull judgements upon them;

but our Saviour, on whom the Spirit descended in the likenesse of a Dove, never hurt any by word or deed.* 1.21 Eliah inflicted leprosie upon Gehazi by miracle. Christ by miracle cleansed divers lepers. Saint Paul tooke away sight from Elymas. Christ by miracle restored sight to many. Saint Peter miraculously with a word strucke Ananias and Sapphira down dead. Christ by miracle raised many from death, insomuch that his very enemies gave this testimony of him:* 1.22 Hee hath done all well, giving to the lame feet, to the maimed strength, to the dumbe speech, to the deafe eares, to the blind sight, to the sicke health, to the dead life, to the living everlasting joy and comfort.

I have proposed unto you a notable example, shall I need to put to spurres of art to pricke on your desires to follow it? the example is our Saviour, and the vertue exemplified in him meeknesse. How excellent must the picture be which is set in so rich a frame? such a vertue were to be imitated in any person; such a person to be imitated in any vertue: how much more such a vertue in such a person? It is hard to say, whether ought to bee the stronger motive unto us to follow meeknesse, either be∣cause it is the prince of vertues, or the vertue of our Prince, whose stile is Princeps pacis.

Where the prince is the Prince of peace, and the kingdome the King∣dome of grace, and the law the Law of love, they must certainly be of a milde and loving disposition that are capable of preferment in it. If the Spirit be an oyntment, as S.a 1.23 John calleth it, it must needs supple. If grace bee a dew, it cannot but moisten and soften the heart, and make it like Ge∣deons fleece, Judges 6.37. which was full of moisture when all the ground about it was dry. What can be said more in the commendation of any ver∣tue than meeknesse; and of it, than this, that God commandeth it in his Word, Christ patterneth it in his life and death, the holy Spirit produceth it in our hearts, our very nature enclineth us to it, and our condition re∣quireth it of us? No vertue so generally commended as meeknesse. Fol∣low after righteousnesse,* 1.24 godlinesse, faith, love, patience, meeknesse, bee no brawler,* 1.25 but gentle, shewing all meeknesse to all men. Walke worthy of the vocation whereunto you are called, with all lowlinesse and meeknesse, with long-suffering, forbearing one another in love, endeavouring to keep the uni∣tie of the Spirit in the bond of peace.* 1.26 The wisedome that is from above, is first pure, then peaceable, gentle, and easie to be entreated, full of mercy and good fruits, and the fruit of righteousnesse is sowne in peace of them that make peace. No fruit of the spirit so sweet and pleasant as this: as on the contrary, no fruit of the flesh so tart and bitter as jealousie and wrath, which God curseth by the mouth ofb 1.27 Jacob; but blesseth meeknesse by the mouth of our Saviour, Matth. 5.5. Blessed are the meeke, for they shall inherit the earth. The earth was cursed before it brought forth thornes, and thistles, and briars, which are good for nothing but to bee burned. Wherefore let us hearken to the counsell of St.c 1.28 Cyprian: Let us weed out of our soules envie, wrath, and jealousie, and other stinging and pricking passions. And of the Apostle: Let no root ofd 1.29 bitternesse remaine in us, that we may receive with meeknesse the engraffed Word, which is able to save our

soules, James 1.21. Our carnall lusts are like so many serpents, and of all, wrath is the most fiery, which will set all in a combustion, if it bee not ei∣ther quenched by the teares of repentance, or slacked by the infusion of divine grace, especially the grace of meeknesse, which in the heart is ten∣dernesse, in the disposition softnesse, in the affections temper, in the minde calmenesse, in the carriage sweetnesse. Aristotle briefly defineth it,* 1.30 the Bridle of wrath; which because it is a passion of all other most head-strong, it requireth both a strong curb, and a skilfull rider, for whose direction the Spirit of God in holy Scripture hath set downe divers rules.

The first rule is, not to be suddenly or easily provoked. This is laid downe for us by the Apostle St. James, Let every man bee swift to heare,* 1.31 slow to speake, slow to wrath. To follow this rule, it will be behoofull according to the advice ofa 1.32 Hyperides, to prevent the occasion of quarrels, and stop the passages of wrongs, to nip the seeds of discords, because if anger take root, like an inveterate disease, it will hardly bee cured.b 1.33 Seneca strikes the same note, though on a different string: Above all things, saith hee, keep the enemy from entring the City: for if hee once thrust his head into the gate, he will give thee the law, and not take it from thee. Ovid giveth it as a character of a gracious Prince, to be tardus ad iram; Slow to wrath. Cer∣tainly, it is no strong piece that will suddenly bee out of frame: the bone was never well set, that easily slips out of joynt. A man full of juice and sap of grace is like green wood, which is long before it be kindled: they who easily take fire, seem rather to be annointed with brimstone, than the sweet oyntment of the spirit above mentioned.

The second rule is, to tolerate some infirmities in others, as likewise o∣thers tolerate us in many things: for, as St. Austin speaketh; Toleramus, & toleramur, we tolerate, and are tolerated our selves:* 1.34 because all offend in many things, and many in all. This rule is laid downe by St. Paul; Be are yee one anothers burthens, and so fulfill the law of Christ: in which words hee enjoyneth us not onely to beare light injuries, but those that are grie∣vous and burthensome; and the more burthens we beare in this kinde, the lesse we have upon our owne conscience. How can we expect that Christ should put his shoulders to our crosses, if wee withdraw our necke from his yoke?

The third rule is, to consider the nature of our brothers temptation, and accordingly to deale with him. This is laid down by the Apostle:* 1.35 If any man be overtaken in a fault, restore such an one in the spirit of meeknesse, consi∣dering thy selfe, lest thou also be tempted. Abraham lyed to Abimelech, Peter denied his Master, Job uttereth speeches of impatience, Paul an∣swereth very smartly to Ananias; The Lord smite thee thou painted wall:* 1.36 but this they did either transported in passion, or upon great provo∣cation, or out of feare, to save their lives. The greater the temptati∣on is, and the more forcible the assault of Sathan upon the frailty of our nature, the lesse the sinne is, or at least more pardonable. This sole con∣sideration moved Saint Cyprian to take pity on some of them, that in time of persecution denied their Master, and were therefore deservedly excommunicated, whom hee thus bringeth in pleading for themselves, not with teares, but with drops of bloud falling from their tortured

members:* 1.37 For a long time, say they, our resolution remained firme, and our faith strong, and we held out the fight against our tormenting paines: but when the malice and cruelty of the Judge was exasperated against us, and our savage tormentors fell afresh upon our wearied and worne-out bodie, some∣times tearing it with whips, sometimes bruising it with clubs, sometimes stretching it upon the racke, sometimes scorching it with fire, our flesh for∣sooke us in the conflict, the weaknesse of our bowels gave place, and our body, not our soule, was in the end overcome with the violence of paine. Beloved, you were never yet brought to the fiery tryall, that you might know how farre the extremity of torment might worke and prevaile upon the infir∣mity of your flesh: thanke God for it, and judge charitably of them, whose faith and constancy shone not so cleerly in the middest of the fire, but that they might be compared to the smoaking flaxe in the Verse following my Text.

The fourth rule is, to admonish before we punish, and give warning before wee strike. This is laid downe bya 1.38 Moses: When thou commest nigh to a City to besiege it, first offer conditions of peace to it. This course God hath most strictly kept, sending Noah to the old World, Moses and Aaron to Egypt, Lot to Sodome, Obadiah to Edom, Jonah to Nineveh, the old Prophets and Christ himselfe to Jerusalem, that they might prevent Gods judgements, by repenting them of their sinne; as the Ninevites had the grace to doe, who had certainly been destroyed, if destruction had not been threatned them by the Prophet. Whereat Saint Chrysostome standeth amazed, and in the end breakes out into this passionate exclama∣tion: O new and admirable thing! the denuntiation of death brought forth life; the prophecy of the overthrow overthrew the prophecy; the sentence of destruction made a nullity in the sentence. And if Jerusalem had knowne the things that belonged to her peace, even in that day in which our Savi∣our fore-shewed her fatall doome, his prophecy had fell, and the City had stood. For therefore God and man threaten to inflict severe punishment, that they may not inflict what they threaten; asb 1.39 Philostrates andc 1.40 Nazi∣anzen observe.

The fifth rule is, first to use faire and gentle meanes before wee take a more severe course. This is laid downe by the Apostle (1 Corinth. 4.21.) What will you? shall I come unto you with a rod, or in love, and the spirit of meeknesse? You see the soft drops of raine pierce the hardest stones, and the warme bloud of a Goat dissolveth the Adamant. Nature seemeth to prescribe this method, which alwayes sendeth a flash of lightening before we heare a clap of thunder; Et afflatur omne, priusquam percutitur: And nothing is struck, which is not blasted before. And Art also doth the like:

* 1.41Cuncta priùs tentanda, sed immedicabile vulnus Ense recidendum est, ne pars sincera trahatur.

Si frustra molliora cesserint,* 1.42ferit venam. For Physicians first minister weak and gentle potions, and as the disease groweth, apply stronger medicines. And good Surgeons,* 1.43like Machaon in Homer, first lay plasters and poul∣tesses to wounds and swellings, and never launce or burne the part till the sore fester, and other parts be in danger: whom good Magistrates ought

to imitate, and never to use violent and compulsive remedies, but when they are compelled thereunto; nor to take extreme courses,* 1.44 but when the malady is extreme. Desperate remedies are never good, but when no other can be had: for they that are of a great spirit, if they be well given, will not; if they be ill, cannot be amended by such meanes. They resem∣ble Jeat, which burneth in water, but is quenched with oyle: or thec 1.45 Co∣lossus at Tarentum, which you may move with your finger, but cannot wagge, if you put your whole strength to it. As for those that are of a weaker spirit, and are easily daunted, harsh courses will doe them more hurt than good: for they resemble tender plants, which dye if they are touched with ad 1.46 knife or iron instrument.

The sixth rule is, to sweeten the sharpest censures with mild speeches. This rule is delivered by Lactantius, in these words: Circumlinere poculum coelestis sapientiae melle, when wee minister a wholsome, but bitter potion, to annoint the side of the cup with honey: when we give the patient a loath∣some pill, to lap it in sugar. The manner whereof the Spirit sheweth us in divers letters sent to the Churches ofe 1.47 Asia. First, we are to professe the good will wee beare to the party, and make it knowne unto him, that whatsoever we doe, we doe it in love.f 1.48 I rebuke and chasten as many as I love. Secondly, to acknowledge their good parts, if they have any:g 1.49 I know thy workes, and thy labour, and thy patience, and how thou canst not beare them that are evill: neverthelesse I have somewhat against thee, be∣cause thou hast left thy first love. Thirdly, to give them some good ad∣vice and counsell with our reproofe:h 1.50 I counsell thee to buy of me gold tried in the fire, that thou maist bee rich; and white raiment, that thou maist be clothed, and that the shame of thy nakednesse may not appeare, and to an∣noint thine eyes with eye-salve, that thou maist see. Lastly, to promise them favour upon any token of amendment:i 1.51 Be zealous therefore and repent: behold, I stand at the doore and knocke: if any man heare my voice, and open the doore, I will come in to him, and will sup with him, and he with me. Some there are who like best a resolute Chirurgian, who, be the patient never so impatient, will doe his duty, and quickly put him out of his paine; though in the meane time he putteth the party to most intolerable torture. Give me a tender-hearted Chirurgian, who being to set an arme or legge that is out of joynt, handleth it so gently, that the patient scant feeleth when the bone falleth in. Thus Nathan the Prophet handled King David,* 1.52 and by telling him first a parable of a poore man that had but one lambe, &c. and afterwards applying it unexpectedly to the King himself ere he was aware, as it were set not his body, but his soule in joynt.

The seventh rule is, to keep the execution of justice within certaine bounds, set by equity and mercy. This rule is laid downe by the Prophet Micah: Hee hath shewed thee, O man, what is good,* 1.53 and what the Lord re∣quireth of thee, to doe justice, and to love mercy: and by Solomon;* 1.54 Be not just overmuch. Cut not too deep, nor launce too farre; Ne excedat medi∣cina modum. It is better to leave some flesh a little tainted, than cut a∣way any that is sound. It is more agreeable to Gods proceedings to save a whole City for ten righteous mens sake, than after the manner of the Romans, when there was a mutiny in the Campe, to pay the tythe to ju∣stice,

by executing every tenth man through the whole Army. For as Germanicus cryed out in Tacitus,* 1.55 when hee saw a great number of souldi∣ers put to the sword for raising up sedition in the Army: Stay your hand, this is not an execution, but a slaughter; not a remedy, but a plague; not se∣verity of justice, but extremity of cruelty. For which Theodosius the Em∣perour was justly excommunicated by St. Ambrose, and Aegyptus sharp∣ly censured by the Poet:

* 1.56—qui caede nocentum Se nimis ulciscens extitit ipse nocens.

And Scylla was proscribed by the Historians and Poets of his time to all ages, because hee was not content with the punishment of sixty thousand in Rome, who were executed with most exquisite torments; but entring afterwards into Praeneste, there left not a man alive: and else where also his cruelty raging in the end, as Lucan observeth, hee let out the corrupt bloud; but when there was in a manner no other bloud left in the whole body of the Common-wealth:

* 1.57—periere nocentes, Sed cum jam soli poterant superesse nocentes.

What was this else,* 1.58 than as Salust speaketh, to exhaust a city, not to purge it? I am not against the cutting off a rotten member, to preserve the whole body. I know the sword is the only cure of an incurable wound, which yet hath no place, when there is no sound part in the whole body.a 1.59 Bo∣dine speaketh pertinently to this purpose: It doth not follow, that be∣cause it is good Surgery sometimes to burne out rotten flesh, or cut off a member to save the whole, that therefore if a gangrene overspread the whole, we are to apply a Razor or Cupping-glasse.b 1.60 Seneca better advi∣seth: Let the clap fright all, the thunderbolt strike but a few. For asc 1.61 Cassiodore noteth, It is as great a shame for a Magistrate, as for a Phy∣sician, to have many dye under his hand. Chuse therefore the fattest of the beasts for sacrifice, that is, make the chiefe authours and ring-leaders in any sedition or riot a sinne-offering for the rest, and an example unto all. This moderation Tully used in repressing the conspiracy ofd 1.62 Cataline:e 1.63 Alexander in punishing the rebellion of the Articinae: Scipio in discipli∣nating his Army, as if they had all read that divine sentence off 1.64 Seneca, To kill men pell mell, and murder multitudes together, is liker a ruine of a house, or the devouring of a common fire, than a moderate execution of ju∣stice: but on the contrary, To save whole multitudes of men, and that to∣gether from death and destruction, is an eminent worke of the divine power.

The eighth rule is, to be touched with ag 1.65 fellow-feeling of anothers misery. This is laid downe by S. Paul:h 1.66 Weep with them that weep, put on the bowels of mercy, kindnesse, and meeknesse. A good Magistrate should not bee like the iron instruments of Chirurgians, that have no sense at all of the intole∣rable paine which they cause in the part pricked or launced; but like Za∣leuchus, who put out one eye of his owne, when hee sentenced his sonne according to law to lose both his eyes. It should bee a cut in their heart

to cut deep into any member of Christ Jesus. Why hath God given us soft hearts, but to melt into compassion? why moist eyes, but to shed teares, as well for others grievous affliction, as our owne sinnes? Teares, saith the Poet, are the most sensible, and best sensible parts we have; No∣stri pars optima sensus: and they that have sap of grace in them are fullest of them.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.67

If Augustus never pronounced a capitall sentence, without fetching a deep sigh: If Marcellus wept before he set fire to Syracuse:* 1.68 If Scipio pro∣fessed in an Oration to his Souldiers, that he drew a sword through his own bowels, when he put thirty of them to death, to expiate the trespasse of eight thousand: Nay, if God himselfe, who is void of all passion, is yet full of compassion;

At que dolet quoties cogitur esse ferox:

If hee never pronounce the dreadfull sentence of destruction against any City or Country, without great regret and seeming reluctation,* 1.69 How shall I give thee up, O Ephraim? How shall I deliver thee, O Israel? How shall I make thee as Admah? How shall I set thee as Zeboim? My heart is turned within me, my repentings are kindled together.* 1.70 I will not execute the fiercenesse of mine anger;—for I am God, and not man, &c. Beloved brethren, how should wee bee affected, when any of his children, our bre∣thren, are like to be ruined by our sentence? How loth should wee bee to draw bloud one from another, who are members one of another, and fel∣low-members of Christ Jesus? Were Christ againe upon earth, could you see him stripped stark naked, and flead with whips, and pierced with nailes, and racked on the crosse, and not bee pricked at heart with compunction, and wounded deeply with compassion? And doth hee not assure us, that whatsoever is done, bee it good or bad, to any of his little ones,* 1.71 is done unto him? Saul, Saul, why persecutest thou me? Therefore never look that he will have mercy on you in heaven, if you have no compassion on him here, cal∣ling for food in his starved, sighing for home in his banished, groaning for ease in his burthened, mourning for liberty in his imprisoned, crying for pity in his grievously afflicted and tortured members.

I have applyed this Text to instruction and correction: now a word of comfort from this, that the Judge of all flesh is so meeke, as hath been shewed. When Benhadad the King of Syria was discomfited, and utterly overthrowne by the King of Israel, according to the advice of his servants, who told him that the Kings of Israel were mercifull,* 1.72 hee sent them clothed with sackcloth, with ropes upon their heads, to entreat for peace: now when the King of Israel saw their submission, he made a covenant of peace with them. Better advice I cannot give you, than to put in practise what they did: when you are overtaken with Gods judgements, and affrighted with hell torments, cast your selves downe to the ground before him, and poure out your soules with a showre of teares, and put ropes upon your heads, that is, acknowledge what you have deserved for your sinnes, and sue day and night for pardon, and in the end you shall finde by your owne experi∣ence,

that he that is over all is rich in mercy unto all that call upon him.* 1.73 For he will not only raise you up, and set you upon your feet, and pull the rope off your neckes,* 1.74 but will farther decke you with golden chaines of spiritu∣all graces linked together: hee will make you borders of gold with studs of silver. Nay, as when Tygranes threw first his crowne, and after himselfe downe at the feet of Pompey, that noble Commander, as Xiphiline wri∣teth,* 1.75 taking pity on him, put his Diadem againe with his owne hands upon his head, and after took him by the hand, raised him from the ground, and set him in a chaire of state by him: So the great Commander of heaven and earth, when he seeth your unfeigned humility, and lowest submission to him, will raise you up, put a crowne of glory upon your head, and set you in a throne of majesty on his right hand, to sit with him in judgement upon the twelve Tribes of Israel. So be it. To God the Father, &c.

Notes

• * 1.1

  John 7.37.
• * 1.2

  Cambden. hist. Reg. Eliz. Seneca l. 1. de clem. Condi∣tum, imò con∣strictum apud te ferrum, sit summa parsi∣monia etiam vilissimi san∣guinis, humili loco positis liti∣gare, & in rix∣am procurrere liberius est, le∣ves inter pares ictus sunt, regi quoque vocife∣ratio, verbo∣rumque intem∣perantia, non ex Majestate est.
• a 1.3

  1. Kin. 19.11, 12.
• * 1.4

  Hebr. 1.2.
• * 1.5

  Malach. 3.1. Esa. 42.1, 2, 3.
• * 1.6

  Matth. 20.28. Luke 23.35. Mat. 3. ver. ult. Luke 2.32.
• * 1.7

  Matth. 16.52, 53.
• * 1.8

  Mat. 27.14. Acts 8.32.
• * 1.9

  John 2.21.
• * 1.10

  Psal. 72.6.
• * 1.11

  2 Cor. 5.7. Coloss. 3.3, 4.
• * 1.12

  Matth. 21.5.
• * 1.13

  Zach. 9.9.
• * 1.14

  Luke 9.55.
• * 1.15

  John 8.49.
• * 1.16

  Matth. 26.50.
• * 1.17

  Cypr. de bon. pat. Cùm confun∣derentur side∣ra, elementa turbentur, con∣tremiscat ter∣ra, nox diem claudat, sol ne Judaeorum fa∣cinus aspicere cogatur radios subtrahat, ille non loquitur, nec movetur, nec Majesta∣tem suam sub ipsá saltem morte profite∣tur; O qualis & quanta est Christi patien∣tia! qui adora∣tur in coelis, nondum vindi∣catur in terris.
• * 1.18

  Luke 19.41.
• * 1.19

  Acts 23 3.
• * 1.20

  John 18.23.
• * 1.21

  2 Kin. 5.27. Matth. 8.2. Luke 4.27. & 17.12. Acts 13.11. Acts 5.5.10.
• * 1.22

  Mark 7 37.
• a 1.23

  1. John 2.20. But you have an oyntment from the Holy One, and you know all things.
• * 1.24

  1 Tim. 6.11.
• * 1.25

  Tit. 3.2.
• * 1.26

  James 3.17, 18.
• b 1.27

  Genes 40.7. Cursed be their anger, for it was fierce, and their rage, for it was cruell.
• c 1.28

  Cypr. de zelo & b••••ore Evel∣lamus spinas de cordibus, ut d••••minicum se∣men nos fertili fruge locupletet.
• d 1.29

  Heb. 12.15. Looking diligently,—lest any root of bitternesse springing up trouble you.
• * 1.30

  Rhet. l. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.31

  James 1.19.
• a 1.32

  Hyper. citat. à Lips. Com∣ment. in Sen. de clem. l. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• b 1.33

  Senec. l. 1. de clem. In primis finibus hostis arcendus est; nam cum por∣tis se intulit, modum à cap∣tivis non capit.
• * 1.34

  James 3.2. Galat. 6.2.
• * 1.35

  Galat. 6.1.
• * 1.36

  Acts 23.3.
• * 1.37

  C••pr. de lapsis. Manabat pro¦ffetib••s san∣guis. & pro la∣chrymis c••••ot sem••••stulatis viscetib•••• de∣flueb••t, st••tit mens stabilis, & fide fortis, & cum torq••enti∣bus p••••nis ••m∣mobilis d•••• anima lactata est, sed cum du∣••••ssimi Judicis recrudescente saevituâ ••am fa∣tigatum corpus, nunc flagella scinderent, nunc contun∣derent fustes, &c. caro nos in colluctatio∣ne destruit.
• a 1.38

  Deut. 12.10.
• b 1.39

  Phil ••ct. l. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.40

  Nazian epist. 194. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.41

  Ovid. Met. l. 1.
• * 1.42

  Seneca l. 1. de ir••.
• * 1.43

  Homer. l. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.44

  Senec. l. 1. de ira. Ultima suppli∣cia motibus ul∣timis parat, ut nemo pereat, nisi quem peri∣re etiam pere∣untis intersit.
• c 1.45

  Plin. nat. hist. l. 31. c. 7. Uno digito mobilis, idem si toto corpore impel∣litur resistens, ita ratio est li∣bra menti.
• d 1.46

  Rustici fron∣dibus teneris non putant ad∣hibendam fal∣cem, quia refor∣midare ferrum videntur, & ci∣catricem non∣dum pati posse.
• e 1.47

  Apoc. 2.3.
• f 1.48

  Apoc. 3.19.
• g 1.49

  Apoc. 2.2, 4.
• h 1.50

  Apoc. 3.18.
• i 1.51

  Apoc. 3.20.
• * 1.52

  2 Sam. 12.3, 4, 5, 6, 7.
• * 1.53

  Micah 6.8.
• * 1.54

  Eccles. 7.16.
• * 1.55

  Tacit. annal. l. 1. Non medicina ista est, sed cla∣des.
• * 1.56

  Ovid. l. 1. de Pont. Eleg 9.
• * 1.57

  Lucan. de bel. ci. l. 1.
• * 1.58

  Sabast. conjur. Ca••il. Vasta••e civitatem, non sana••e.
• a 1.59

  Bodin. de rep. l 3. c 7. Et si sa∣lutare est putre membrum ad universi corpo∣ris salutem ure∣re, aut secare, non propterea si omnia mem∣bra extabue∣rint, a••t gan∣g••ena infician∣tu•• sectionibus erit aut ustioni∣bus utendum.
• b 1.60

  Sen. de••••em. Poena ad pau∣cos, metus ad omnes perve∣niat.
• c 1.61

  Cassex Jan. Grat. not in Tac. Principi non minus turpia multa suppli∣cia, quàm me¦dico funera.
• d 1.62

  Salust. in con∣jur Catil.
• e 1.63

  Quintus Cur∣tius de gest. Alex.
• f 1.64

  Senec. l. 1. de clem. Divina po∣tentia est gre∣••aum ac publice servare, multos occidere, & indiscretos, incendii & ruinae potentia est.
• g 1.65

  Rom. 12.15.
• h 1.66

  Colos. 3.12.
• * 1.67

  Eras. Adag.
• * 1.68

  Valer. Max. An∣te fuas lachry∣mas quàm ip∣sorum sangui∣nem effudit.
• * 1.69

  Hos. 11.8.
• * 1.70

  Vers. 9.
• * 1.71

  Matth. 10.42. Acts 9.4.
• * 1.72

  1 Kings 20.31, 32, 34.
• * 1.73

  Rom. 10.12.
• * 1.74

  Cant. 1.11.
• * 1.75

  Xiph. in com∣pend. Dion.