The nurses bosome a sermon vvithin the Greene-yard in Norwich, on the Guild-day when their maior takes his oath, on Tuesday Iune 18. 1616 / preached by the parson of Southwalsham ; hereunto is added, Ivdahs penance, the sermon preached at Thetford before the Iudges in Lent, Mar. 10. 1616.

THE NVRSES BOSOME .

A SERMON WITHIN THE GREENE-YARD in NORWICH .

On the Guild-day when their Maior takes his Oath . On Tuesday Iune 18. 1616.

Preached by the Parson of Southwalsham .

Hereunto is added , IVDAHS Penance , the Sermon preached at Thetford before the Iudges in Lent . MAR . 10. 1616.

Non legem vereor nocens , sed fortunam innocens .

At London printed for Edmund Causon . 1617.

TO THE RIGHT WORSHIPFVL Sr. THOMAS HYRNE Knight ; Maior of the Citie of Norwich : Health on earth ; in heauen happinesse .

SIR , to giue you some Testimonie of my good will , I shall hazard to doe I know not what . Infinite are the books in this age : and of the greater number , we may say with Socrates , I he paper is more worth then the matter . Of Sermons , how many are extant ? For who almost preacheth , that printeth not : In so much as the Presse may say vnto the Pulpit , in the words of Esau to his brother Iacob ; Plurima habeo , sint tua tibi : Gen. 32.9 . Keepe that which thou hast , I haue enough . Yet haply , it may be the will of God , in these last and sinfull times , that our visions should bee written , Hab. 2.2 . and made plaine vpon Tables . In so great a multitude , mine , I confesse , might haue well stood out . But when I considered , it was not so much mine , as yours , for whom it was preached : nor so much yours as theirs , before whom it was deliuered , I was at length , not vnwilling , ( if it got forth in the crowde , ) Mal . 3.16 . that it might be a Booke of remembrance vnto You , and the rest who shall succeede : wherein you may be admonished how weighty that office is which you beare ; and what affections ought to possesse you in the course of your Gouernment . Let me say therefore in the words of the Prophet : This commandement is for you , and for those that come after you , Mal . 2.1 . in that place of Magistracie , euen this Precept of God to Moses ; Carry them in thy Bosome . I once sent it to the care , now I present it to the eye , that one way or other it may get to the heart . Unto this , I haue added one more , to beare it company : that these two , as the Twinnes of Hippocrates , may fare alike abroad in the world , either to laugh or mourne together . Both these I send and commend vnto you , and you vnto the word of his grace , Act. 20.32 . who is able to build you further , and to giue you an inheritance amongst them which are sanctified . Southwalsham , Iune 1. 1617.

Your Worships wel-willer , W. YONGER .

THE TEXTS . NVMB . 11.12 .

Carry them in thy Bosome .

GEN . 38.26 .

So he lay with her no more .

THE NVRSES BOSOME . TEXT . NVMB . 11.12 . Carry them in thy Bosome .

THESE words are very few , but very weightie : a short precept , yet containes much matter : like a little Boxe full of sweet and precious Oyntment , which being opened and powred out , Mat . 26.7 . Ioh . 12.3 . as that of Maries , vpon the head of Christ , the sauour and perfume thereof fils the whole house . The Diamond though but a sparke , yet it is of great lustre and vertue ; the Violet a little Flowre , yet it farre surpasseth the Lilly in smell ; the Bee , saith the sonne of Syrach , a small creature , Ecclus . 11.3 . yet is her fruit surpassing exellent in sweetnesse : So this Text , though but short , and the words of it gleaned out , as a few choise Eares from the whole Sheafe ; yet is here Epitomized and wrapped vp , the whole dutie of the Magistrate vnto his people , teaching him all tender affection , in relieuing their distresses , in redressing their wrongs : I say not to carry them vpon his Wing , as the Eagle doth her Yong , but in his Bosome , as the Nurse her Infant , Exod . 19.4 . and in a word , to bend his best indeuours for the purchase of their peace and welfare .

Carry them in thy Bosome . ) Which words , though they may seeme to stand intire of themselues without further references : yet like Ianus they looke forward , and they looke backward : For as they are the naturall issue of the former words , so like the smooth current of a streame , they run on vnto that which follows , not hindred nor stopt so much as with a Comma betweene . Haue I conceiued all this people ? Or haue I begotten them that thou shouldst say , Carry them in thy Bosome as a Nurse beareth , &c. that as if there had passed some former conference twixt God and Moses , so doth Moses set them downe , as a writing receiued from God , wherein he is expressely informed in regard of his people , how he ought to Carry and demeane himselfe .

For in the former verse , Moses expostulating with God , and complaining of the weight of gouernment that lay vpon his shoulders , partly because they were so great a people ; An ego concepi totum hunc populum , All this people : partly because they were so stubborne and vnruly : for they were first Murmurantes , Murmurers , that is , vniust complainers : Secondly , Concupiscentes a lustfull people , the one in the first verse , the other in the fourth .

Here vpon they raised a discontent , and almost a mutinie in the Host , insomuch as the chiefest of them , the fairest of the Garland , and as it were the very Ball of the graine , the Coryphoei , forwardest and best of the Cluster , etiam & fili Israëlis , euen the Children of Israel themselues , They also wept , not only priuately muttering , and feeding inwardly vpon discontent , but they laid open their grieuances in outward appearance , they wept right out , and demanded , Quis nobis dabit ? who shall giue vs flesh to eate ? And thus as Dauid speaketh , Psal . 78.19 . They tempted God in their hearts , and required meate for their lust . This brought Moses to that exigent and pange of Sorrow , that he might haue said as Dauid did elsewhere , Augustia mihi est valdé I am in a wondrous straight . 2. Sam . 24. Therefore cries out : Domin● , cur afflixisti seruum tuum ? Lord , why hast thou vexed thy seruant ? That the gouernment , burden , charge , and care : First , totius huius populi , of all this people . Secondly , Adurmurantis populi , of this murmuring people ; Thirdly , concupiscentis populi , of this lustfull people , should lye vpon me , and vpon me alone , hauing neither helper , assistant , nor any to pertake with me of the heate of the day . Am I their Father that bred them ? Or their Mother that conceiued them , that none may haue the care of them but I ? Must I be vnto them as the Nurse is vnto the sucking Infant , that thou saist vnto me , Carry them in thy Bosome , &c.

Thus you see , how the holy Ghost , let s fall these words , as certaine heauenly drops into the Text , and with how Diuine an excellencie and skill , the Magistrates whole dutie is couched and bound vp , that as if Moses had beene wrapt vp into the third heauen , and there had heard God speake vnto him , or otherwise had receiued this Word , as a Diuine Oracle , like another {αβγδ} , which God himselfe powring into his eares , now hee broacheth vnto the world in his distemperature and passion , that it might appeare what care and compassion Gods Lieutenants and Deputies vpon earth , ought to carry to their people committed vnto them .

Parts 2. The Parts like the words , few , onely two , as necessary points for the Magistrate to thinke vpon .

First , that Gouernment is Burdensome , or weightie , which I obserue in the word Carry . Secondly , that it is Sympatheticall , or Co-affect 〈…〉 , which I note in the word Bosome . Both these shall appeare .

PART . 1.

1. That gouernment is Burthensome . GIue me any plague saue the plague of the Heart , saith the Sonne of Syrach ; and giue mee any malice saue the malice of a Woman . I may also adde , giue mee any labour , saue the labour of the Magistrate , On us Aetua granius ; A Barthen by how much the higher his place , Eccles . 25.15 . by so much the heauier .

As Gouernment is GOds ordinance not mans ; So wee know that himselfe first established that Superioritie in the Creation : that euen amongst the lights of heauen , as some are lesser and subordinate , so other some of speciall eminencie and magnitude , as the Sunne and the Moone . Luminaria magna , Gen. 1.16 . Great lights : and of these two , the Sunne , Luminare maius , a greater light : and as the greater for light , so the greater for honour , for it was made in Dominium Diei , for the gouernment of the Day ; which , in the execution of that ordinance which God laid vpon it , standeth not immoueable as the North-pole , or as a Diamond fixed in a socket of Gold , but is in continuall motion and labour , fetching his course and conpasse about alwaies in businesse and imployment . I his Prince of the lights of heauen , giues this light vnto the Princes and Magistrates of the earth , who are Luminaria magna , great Lights , that they must not be as Starres fixed in their seuerall Orbes , but they must be in motion , alway looking about them , standing in the gates , watching vpon the Towers , euermore studying and deuising for their peoples welfare .

This we finde also in the rest of the Creatures , which the Lord God created , which as they are the more honourable , so the more operatiue & working . I may reduce them all into foure Degrees , and begin at the lowest , whence the rest fetch their beginning . First the foure Elements , Fire , Ayre , Water , Earth : These haue but onely a being without Life , Sence or Reason . Yet of these wee know , some are more noble then other , some more pure , some more in operation and working ; as the Fire more then the Ayre , the Ayre more then the Water , the Water more then the Earth . Of the second sort are things which ouer and beside their being , haue life , as Trees , Plants , Hearbs and Flowers ; and these are distinguished into their rankes , as the Cedar in Lebanon farre more noble then the Popler in the Forrest , and the Rose plant of Iericho , of better esteeme then the Woodbine of the Plaine . Proceede to a third sort , and these besides beeing , and life , haue also sence and motion , able to moue from place to place , as Beasts , Birds , and Fishes ; and these are more or lesse in regard : for what is the Mouse to the Elephant , or the Dog to the Lyon , or the Flye to the Eagle , or the Kite to the Ostrich ? Lastly , besides all these before mentioned , are they , who hauing sence , life , and motion , haue also Reason : and in this degree are , 1. Angels , the Legates and Messengers of Heauen ; and amongst these , there should seeme to be degrees of Soueraignty , Iude vers . 7. else why should Michael bee an Archangell , and Gabriel none ? yea and some more imployed then others too , Luk . 1 26. else why should Gabriel be Gods Embassadour to the Virgin Mary , more then Raphael or any other ? 2. Men : and these are the wonders of Nature if they wrong it not ; for besides that goodly shape which they beare , there are two singular priuiledges they are endued with beyond all earthly creatures , ratio , & oratio , Reason and Speech , And though I will not speake according to the Philosophers Fancie , Plato . that some are of baser metall then others , the Prince of a more golden temperature then the Vassal : Yet we know there is Potestas supereminentior , an higher power , Romans the 13.1 . Rom. 13.1 . And as Saul was higher then the people , 1. Sam . 10.23 . from the shoulders vpward , Hesiod . in Theog . vt suprà . so Princes and Magistrates are appointed to bee aboue others , and to ouerlooke them . Ex Ioue sunt Reges , said the Heathen Poet ; There is no Power but of God , said the diuine Apostle : Unde spiritus , inde potestas , Tertul . Cedunt Iouis omnia reguo . Metam lib . 10. saith an ancient Father ; he that first gaue them life and being , gaue vnto them also this prerogatiue of gouerning . Hee it is that establisheth Thrones , Scepters , Orders and Degrees of men , some to gouerne , others to be gouerned .

Indeed I grant that Adam in the estate of his innocency , Gen. 1.26 . should haue had no Lordship ouer reasonable creatures of the like Image and shape with himselfe : For mans soueraigntie and Lordship was ouer creatures vnreasonable , Beasts , Birds and Fishes : this seruitude and slaucrie therefore whereby a man becomes subiect vnto man , came first from sinne . Canaan was borne a sonne , as well as Sem or Iaphet : Yet cursed be Canaan , Gen. 9.25 . a seruant of seruants shall he be . August . And this , Culpâ meruit non naturâ , saith S. Augustine , it fell to him by nature , not by transgression . Man after his fall became a Thorne , he could beare no Grapes ; he became a Thistle , hee could beare no Figges . Neither the Adder , or Viper , breedeth but after their owne kinde : that rebellious corruption that was in Adam , corrupted vs all , and made vs rebellious . The Leuen of Iniquitie that was in him , Ex impiis egreditur impietas . Pro . 1. Sam . 24.14 . sowred the whole lumpe of mankinde : For into how great disorders and confusions , did not his posteritie runne ? What sword could restraine , or what authoritie bridle their rage ? Therefore God in singular wisedome , vsed a meanes to represse their violences ; else reasonable men had beene farre worse then vnreasonable beasts , for neuer were the natures of other creatures more cruell , fell , sauage one to another , then the nature of man vnto man : had not God put an hooke into his nostrils , and a bridle into his lips , who though hee bare himselfe vp with insolencie and eagernesse of spirit , yet hee might be curb'd and bridled by them of his owne kinde , that whereas he had shaken off the yoke of obedience vnto God , was therefore inforced obedience vnto man , and of him to stand in awe . And thus through sinne came one man to haue power ouer another , that some might know how to rule , and others to obey .

Hence comes it to passe , that in regard of the stubbornnesse and insolencie of mans nature the disorder and vnrulinesse of his affections , so many wiles , crafts , subtilties and escapes , through corruption ingendered and festered in him , that nothing is of greater difficultie then to gouerne and rule man . It requires much art , skill , courage , and an high measure of wisedome , to keepe him in awe ; Qui inter omnes animantes , Gregor . Nazian . maxime est & moribus varius & voluntate diuersus , saith a Father , who amongst all the creatures of the world beside , is most stubbornly obliged and wedded to his will , and most exorbitant in the manners of his life . And surely , though we need not maruell at his prouidence in greater matters , when the least things that are , are not gouerned without his prouidence ; yet herein it doth wonderfully appeare , that there should be such a feare put into the hearts of a multitude , to submit and subiect themselues to the yoke of one man , euen so many thousands to his power and command . Yet wee see it by Art : For the horse of noblest courage is made to obey with a slender bit : and a Ship though neuer so great , and driuen with fierce windes , Iam . 3.9 . yet is guided and turned about with a small rudder . Againe , we see it in Nature too . The fight of the eye , a very small thing : and the heart of man , but an handfull : yet is the one the light , and the other the life of the whole body . This amongst other , is a speciall argument of the prouidence of God , Psal 68.7 . Secundum vulg . Transl . who causeth men to be of one minde , euen so many thousands , and bindeth them together in dutie and allegeance , that one rule all , and all are ruled by that one .

Hence also ariseth that Ciuill order amongst the societies of men , which notwithstanding the sinnes of men , God hath beene very carefull to preserue and keepe ; and therefore hath his Deputies and Lieutenants vpon the earth , and vnder them subordinate rulers and gouernours , who haue the administration of Iustice and Iudgement . That as in the Frame and composure of the great World , he hath set the Fire aboue the Ayre , the Ayre aboue the Water , the Water aboue the Earth : and as in the structure and building of the little World , hee hath set the Knees aboue the Feete , the Armes aboue the Knees , the Eyes aboue the Armes ; so in bodies politique hee hath set and placed one calling ouer another . Againe , as the Celestiall Bodies haue a double motion , one common with the whole body of the heauens , the other proper and particular , according to the nature of euery seuerall Starre ; and in our bodies a double motion also : one whereof depends vpon the whole body , and therefore is vniuersall : the other particular , according to the inbred nature and disposition of euery seuerall member : So ouer and beside that vniuersall command , that the Supreme Magistrate vpon earth hath ; whereby the whole body of a Kingdome moueth , and subiecteth it selfe , there is a subordinate and a deriued power , whereby , as through an inferiour motion : all parts and members of the body , euen vnto the Foote are ordered and gouerned ; as of seuerall Counties in that Kingdome , of seuerall Cities in those Counties , of seuerall Families in those Cities , and of euery seuerall person in those Families . Hence appeares not onely the necessitie of Lawes , but also their varietie , and those to be ordered , altered , and renewed as new corruptions shall arise , or the times require .

Now for their Execution , without which the commonwealth is breathlesse : on whom lies the Burthen and care but vpon the Magistrate ? What vse is there of that Boat , which hath neither Oares nor Sayles ? or of that booke which lies by a man and is neuer read on ? or what pleasure of musique affords that Instrument , which is neuer touched ? So what vse or benefit is there of Lawes , when they lie as dead as their first makers , or as if they were cast into a perpetuall sleepe , as Iupiter serued Endymion ? As the counterfeit therefore is discerned from the pure gold by the touch : Courage . so is the good Magistrate knowne by this , when he shewes ; First Courage ; Secondly , Knowledge : Thirdly , Diligence ▪ in the execution of Lawes . For the first he should be a couragious and stout Nehemiah : Nehem . 6.11 . Should such a man as Islie ? Lawes that lie dead he must put life into them , 2. Kin . 4.32 . as Elisha did into the Shunamites sonne , and set them vpon their feete . It was the commendation of Ieroboam , 1. King . 11.29 . 1. King . 15.23 . that he was strong and couragious : This man Ieroboam was a man of strength and courage . And surely , hee that is set ouer others , as Ieroboam was set ouer Salomons workes , hee had not neede be gowtie in his feete , as Asa was , but he must haue abilitie of bodie to manage his affaires without check . He must not sit still , or be as a dumb Image , or Statue ; no , he is lex loquens , a speaking Law . And though he be a God on the earth , Psal . 82.6 . yet he must not be like the gods of the Heathen , who haue eyes and see not , eares and heare not , monthes and yet could not speake . Such are but Idol . Magistrates , Psal 115.6.7 . Gen. 31.30 . like Labans gods ; for so indeed he called them , and yet were very blocks ; or like Bell in the Storie , Brasse without , but clay within : Historia Bell , verse 3. and if they deserue any worship , it is because they spend so much vpon their Tables : so many Measures of fine Flower , so many Sheepe , and so many pots of Wine euery day . A shame it is , they should sit in their places for fashion sake , as Tradesmen weare swords , or like a George on horseback terrible onely in view , and that is all . No they must deale roundly and vse that seueritie against offenders which is meete ; that because Euils are many and rife , and the wicked haue an insatiable appetite to doe wickedly , like the winde euer in motion , like the Sea euer working , therefore to breake off the armes of wickednesse betimes , to doe it manfully and couragiously . Hee that spares the Wolfe , hazards the whole Flocke ; and all goe to ruine , where there is not a resolute , and yet a conscionable seueritle . For I would not haue a Magistrate like Aristides , who for his ouer much Iustice , ( whether iustly or no ) was banished out of Athens , or like Cassius a Praetor in Rome , Valer . Maximus . whose Iudgement seate was said to be Scopulus reor●m , where there was as little fauour for an offender to bee had , as the Ship hath that das●●eth , or rusheth vpon a Rocke : these turne Iustice into cruelty , and equity into reuenge , and are fitter to gouerne , where Minos and Radamanthus beare office , then to bee set ouer the people of God . Woe be vnto such . Amos 4.1 . For they shall bee taken away with Thornes , and their posterity with Fishhookes . There seuerity therfore must be moderate and Christian , and to their Courage they must ioyne Knowledge too : First to know their owne strength , that is , the authoritie and power that is committed vnto them , from whence it is giuen , and for what end . Secondly , to iudge aright , how euils and misdemeanors grow , from what causes , and how to proceede in them , and so shall they be the better able to remoue them . As I remember Heraclitus when he was sicke , he examined his Phisitions , concerning the cause of his sicknesse ; and for that they were ignorant , and could not resolue him , he sent them away , and would haue none of their Physick ; For ( saith he ) if ye be not able to shew me the cause of my disease , much lesse are yee able to take the cause away . And surely many disorders get head , through the vnskilfulnes of Magistrates in their places : for though they meane well , and are desirous in a godly care to reforme abuses , yet such is the nature of euill , like the Diuell himselfe , that it will grow too subtill and cunning for the Magistrate . 1. Kings 14. Hierome . Euill will disguise it selfe like Ieroboams wife , ye shal not know it to be euill : Ignorantia Iudicis , plerunque est calamitas innocentis , saith a Father , & so it is very true . For Ioseph was punished with imprisonment by Putiphar : Gen. 39.20 . 2. Sam . 16.4 . and Mephiboseths lands were all giuen away by Dauid : and yet both proued meere innocents : and so many times , the innocent smart for it , when there is no cause ; and the nocent & guilty scape free & vntouched . Sinister informations and want of due iudgement in the Magistrate , is not onely a cause of much disorder amongst wicked men , but euen of much iniustice against good men . Diligence . Adde hereunto Diligence , which is the {αβγδ} , the onely substantial thing , euen al in all , as one spake of perfection , The onely thing in euery thing . Dr. Pl. For he must not be like Polyphemus , who had but one eye , and a bad one too ; but hee had need haue an hundred eyes , as the Poet faignes of Argus , I meane much vigilancy in his gouernment . Centum luminibus cinctii caput Argus babebat . Ouid . Metam . Homer . He must be oculatus , {αβγδ} , à fronte & à tergo , he must looke before him , behind him , he must be euery way vigilant ; & in this respect is that Apothegme iust and true , that one good Magistrate is worth twenty good Lawes . And if a man did rightly iudge aforehand , what diligence and paines-taking , this Office requires , I thinke he would scarse haue the honour , to beare the Burthen . He must stand Sentinell , and haue his eye euery where , that as the heart sendeth forth spirit and vigour into all parts and members of the body , and yet is not present in euery part or member : So though not his Person , yet the presence of his Power should bee euery where , in all parts of his common-weale and gouernment . And as it was said of the gods of the Pagans , other gods were limited and tyed to their seueral places , as Iupiter to Elis , Diana to Ephesus , Apollo to Delos : But Esculapius , whose skil and knowledge in Physick was admirable , hee had his Temples and Altars euery where , in Corinth , in Thebes , in Athens , in Lacedaemon , in Arcadia , &c. So I say , though priuate men , neither can nor ought to range beyond their proper and particular stations : yet the Magistrate , the great Physition of the weale publique , must be euery where , in all places , as the beames of the Sunne , striking into euery house ; in euery part or disordered place , ought his power to bee , for rereformation and amendment . And as nothing paineth the Physition more , then the difficultie and hardnesse of the cure ; so nothing should be a greater griefe vnto his heart , then when disorders shall grow aboue his strength to reforme , and euils and abuses ouer-master him . Hence no doubt is that of the Sonne of Syrach , Ecclus . 7.7 . Seeke not to bee made a Iudge or a Magistrate , lest thou beest not able to take away iniquitie .

By all which it is manifest , what a Burthen and weight lyeth vpon the shoulders of the Magistrate : and therefore it is no faire play , in your Elections to this purpose , so often to lay this Burthen vpon one man . For I am out of doubt , that principle of Plato is vndoubtedly true : Plato . Euery good Magistrate taketh his office vpon him vnwillingly . Moses , a man rarely qualified , yet he groued vnder the Burthen and weight of it . Who am I ? Exod . 3.11 . Exod . 3.11 . Exod . 18. and Iethro tels him , the thing was too heauy for him , Exod . 18. and in the fourth of Exod . 13. he shifts it off to another , Exod . 4.13 . send by the hand of him , whom thou shouldest send : euery way disabling himselfe ; sometime by casting doubts , that they would not beleeue , nor hearken vnto him , Exod . 4.1 . Exod . 4.1 . sometime by excusing himselfe , that hee had no plausible tongue , Exod . 4.10 . and yet a notable bold Magistrate , Exod . 4.10 . and full of courage in the cause of God against King Pharaoh and a notable minister of Iustice vnto all his people . Steuen gaue this Testimonie of him , Act. 7.22 . that he was learned in all the learning of the Aegyptians , and was mighty in deedes and in words . He slew an Egyptian , Exod . 2.11 . and presently after he reproued an Hebrew ; and though he was assured by an holy instinct , that God had designed him for Magistracie and gouerment , and yet loth , loth ye see he was , to take this charge and Burthen vpon him .

To winde vp this point , ( lest my selfe also should be a Burthen . ) Esay 9.6 . it was said of Christ , that the gouernment of the Church lay vpon his shoulders : Sure I am , the Burthen of the common weale lyeth vpon the shoulders of the Magistrate : and the carriage thereof not easily borne . A matter not of ease , though of honour , and they finde it most , who are best gouernours .

And the consideration of this , challengeth from the hearts and hands of You the people ; loue , dutie , reuerence , obedience , and all good seruices of respect vnto your Magistrate ; whom God hath set ouer you , and vpon whom God hath laid so great a weight and burthen for your goood : Mar. 12.17 . Rom. 13.1.7 therefore to giue Casar his due , and euery soule to submit it self to this Ordinance of God , whether supreme or subordinate ; which whosoeuer resisteth , shall receiue to themselues damnation . Venerandos esse Principes antiqua lex . Euripid . This condemnes sawcie and malepert fellowes , who will contest with the Magistrate , and braue him to his face , whose impudent demeanour bewrayes that if Law were not , they would pluck the sword out of His hand , Rom. vbi supra . who beareth not the sword for nought .

Secondly , because Gouernment is so Burthensome of it selfe , therefore euery man in his particular place and calling , is to ease the Magistrate what he can : I meane so to conforme and demeane himselfe , that he may be a comfort to the Magistrate , not a Burthen . Which he shall doe , if religiously and conscionably he walketh in that calling wherein God hath placed him . And if it bee true which Hippocrates saith , {αβγδ} Sect . 2. Aphor . 51. Any thing passng the bounds of moderation is an enemy to Nature ; surely any thing that passeth the bounds of Religion & Pietie , is an enemie to the peace of Christian gouernment . He is not worthy to breath vnder the benefit of Lawes , who of himselfe is no better then Law makes him .

Thirdly , is Gouernment so Burdensome ? Then it is the duty of the people for the Magistrate , and Magistrates for themselues , to commend their cause vnto God by Prayer , that he would stand by them , and assist them with his grace , to fit and enable them for the discharge of their dutie , that like Iosuah they may be filled , Iosuah 6.24 . and like Gedeon clothed with the Spirit : to desire with Salomon , Iudg . 6.34 . 1. King 3.9 . vnderstanding hearts : that according to the commendation of Dauid , they may behaue themselues wisely in all their waies . This is a speciall dutie . 1. Tim . 2.1.2 . I exhort ( saith the Apostle ) that prayers and supplications be made for al men , especially for Kings , and those that be put in authoritie vnder them , that we may leade a quiet and a peaceable life , in all godlinesse and honestie .

Lastly , because Gouernment is so Burthensome of it selfe , therfore should Magistrates be careful , not to loade themselues with vnnecessarie Burthens and businesses , which come to passe , either first when matters are raised and raked out of the dust , vpon former grudges and spleenes , that being inuested into their places , they say as Caesar did ; when he got the sword into his hand : {αβγδ} . Now I am where I would be . Now I am in place where I may reuenge my selfe , where I may pay them home . I say all former grudgings , hart-burnings , displeasures , are vtterly to be crossed and raced out of your bookes , and not to take aduantage of your publique places , to auenge your selues vpon priuate wrongs . This will intangle you much , much incomber you , perhaps proue heauier to you then you are aware : that as Shebna built his Sepulcher in one countrey , Esay 22.18 . but was buried in another : and as Leander , to win his desire , aduentured to crosse the Hellespont , but was crossed by the Hellespont : so we may come short of that successe which we looke for . Secondly , you loade and ouercharge your selues vnnecessarily , when you are too much addicted to matters of the world , and to your own priuate respect , as many doe , putting their hands almost into euery Trade for gaine and lucre . Thus as Abacuk speakes , Habac . 2.6 . they loade themselues with thick clay , and sticke fast in the mire of their owne worldlinesse . Concupisti ? haesists , saith Bernard , Bern . Art thou couetous ? then thou stickest fast , as the bird intangled in the Lime , the more shee stirres the surer she is , the longer she striues the worse she fares . It was a good prouiso therefore , Exod . 18.21 . that Iethro gaue to Moses , that He that should be designed for gouernment should be a man hating couetousnesse . Psal . 119.36 . Dauid prayes directly against it . Incline mine heart O Lord vnto thy Testimonies , and not vnto couetousnesse . Ne praeeminentem virum thesauri possideant sui , & pecuniis seruiat qui praeest caeteris . Ambr. l. 2. Offic . cap . 14. 1. Tim . 6.9 . It il becomes him who is set aloft as a Lord ouer others , to be a drudge and a slaue vnto himselfe , wrapped vp in his immoderate and earthly cares , which in the end will proue but snares vnto him , nay so many harlots and lasciuious Courtizans , as will wooe him , and seek to win from him that loue and tender regard , which hee as a true husband vnto the commonweale , ought to beare vnto it . He had neede be as strong as Issachar , Gen. 49.14 . who should couch downe twixt two burdens .

PART . 2.

That Gouernment is Sympatheticall , or coaffectionate . ANd this is a point no lesse considerable then the former , namely , that Gouernment is Sympatheticall , expressed in the word Bosome : to shew that there is , or ought to be a naturall reference , alliance , relation , commiscration , compassion , imprinted in the nature of the Magistrate towards the people : which this word Bosome very significantly layes forth , Plinie . for therein we know are the affections shrined , and designed therefore very fitly for the place , of the peoples welfare , comfort , and safetie .

Carry them in thy Bosome . ) What ? Carry them vpon thine Head ? No! For then he had humored our Anabaptists well , who would set their feete vpon the neckes of their Gouernours , or rather smite off their heads ▪ as Tarquinius topped off the fairest Poppies in the Garden . Tarqu . superbus . Liuius Decad . 18.1 . Psal . 137.7 . Luk . 19.14 . Their voice is as the voice of Edom , so speake they of authoritie , Downe with it , downe with it , euen to the ground . Doe they say , Nolumus hunc ? We will not haue this man ? Nay wee will not haue any man to rule ouer vs. Againe , Carry them vpon thy Back ? No : the Magistrate must not expose himselfe to the reproches of such as liue vnder his gouernment , so he may become oppressed of his owne people . The plowers plowed vpon my backe and made long furrowes , Psal . 129.3 . Io6 4.8 . saith Dauid : But they that plow iniquitie shall reape the same . Iob 4.8 . Neither doth he say vpon his fist , like a Faulknor to keepe on , and let off , at his pleasure : but in his Bosome , the safest sweetest , inwardest , comfortablest place of refuge and defence . And how in his Bosome ? The comparison lyes within an hayres breadth : As a Nurse beareth her sucking Child , which as it argues the very necessary dependance of the people vpon the Magistrate ; for how can the sucking infant want or forbeare the breast of the Nurse , and how pittifull were it that it should be left destitute , hauing none to care for it , Gen. 21.15 . as may appeare in Hagars child ? Gen. 21.15 . So what a confusion , what a mischief would their grow amongst people , Iudges 17.1 . that should haue no gouernour , euery man to doe what seemes good in his owne eyes ? whereas the heards of cattell haue their leaders flockes of Sheepe haue their keepers , swarmes of Bees haue their King . I say , as it makes for the necessitie of gouernment ; so on the other side , it implies , that neuer was the Bosome of a mother , more tender , open , safe comfortable to her little one ; her sucking Babe , the latest or loueliest fruit of her wombe : then the Bosome of the Magistrate to be opened , I meane his heart inlarged toward his people , to prouide for their safety , to procure their welfare , righten their wrongs , and in a word to giue them speedie , and timely refreshment in all their distresses . Cary them in thy Bosome .

This being so ; obserue from hence diuers points . First we see here the prophets phrase to be very consonant and agreeable to this of Moses , in that hee cals Kings , and Princes , Nursing Fathers , and nursing Mothers . Esay 49.23 . Hence followes it necessarily , that aboue all things the Magistrate be throughly seasoned with Religion , and neither irreligious , or popish , but that hee be truely and soundly affected : For if it be so , which they fay is true in Nature , that what disease or infection the mother or nurse hath , the sucking child partaketh of it , and as the parent is affected , so for the most part are the childrens inclination : surely so fares it in this ; Giue me a Magistrate that is godly , religious , forward in Christian duties , and for the most part the people will be so affected ; that way which the master Bee flyeth the rest will follow , and nothing is more forcible and perswasiue with the vulgar , Confessor Papa Confessor Populus . Cyprian . Iosuah 24.32 . then the examples of their gouernours , which if they be godly , are notable meanes to draw them on to godlinesse and Religion . On the other side , let a Magistrate be prophane , riotous , dissolute , luke-warme , making no conscience of frequenting the exercises of the Word , the publique worship and seruice of God , in keeping the Lords Sabboth and the like ; the people for the most part will be of his bent , being giuen ouer vnto any wicked vice . O how wofull and dangerous is his example ! These I say are bad Nurses , their breasts are infected , their milke poysoned , it were pitty a thousand times , the people of God should come so neere into their Bosomes . Que semel est imbuta recens , seruauit odorem Testa diu . Horat . The very soile and moisture will change the nature of that plant which it nourisheth : a new vessell will long sanour of that liquor which was first powred into it , and the yong child receiueth not onely the Milke , Laurentia was his Nurse , and called , Lupa , as the wolfe . but therewith all the manners and disposition of the Nurse . He that suckes Wolues Milke , shal haue woluish conditions , as Mithridates spake of Romulus . It is said of Iupiter , that in his infancie , hee was nursed vp with Goates Milke ; I am sure , if the Poets lye not he proued a wanton . In the choise of a Nurse , wee ayme at two things . First that shee be of an whole me complexion : Secondly , that shee be of an honest condition . What should I say ? Magistrates are Nurses , let them take heed , they haue no wicked vice predominant in them , the people who are to reside in their Bosomes will draw infection . Let such a one therfore , when he takes his place vpon him , humble himselfe by prayer vnto God , Melius est ciaitatem regià viro optimo , quàm à lege optimâ . Arist . lib . 1. Pol . and labour by all meanes to purge and sanctifie his conscience : so shall his milke , I meane his Gouernment bee wholesome and pure : God shall haue the glory , and the people wonderfull comfort and contentment . It is farre better and more necessarie , that a Citie be gouerned by a Magistrate that is a good man , then by a good Law .

Againe further , the Bosome of the Nurse or Mother is a defence or shelter for the child , where the poore infant shrowdes it selfe from forreine iniuries and wrongs . God hath appointed Magistrates that they should be defences for their people , their Bosomes Sanctuaries ; Archilus dixit , Iudicem & Aram idem esse : pariter enim , &c. Eras . Apopth . therefore it was fitly said of one , that a Iudge and an Altar were the same , Pariter enim ad vtrumque confugunt qui iniuria afficiuntur : For alike to each of these haue euery man recourse , that suffer wrong . All the hope and comfort of the oppressed lies in the mercy of the Magistrate . To their Bosome comes the Fatherlesse , the Orphan , the poore Widdow , there they hope to haue succour and reliefe for the iniuries and wrongs which they haue sustained ; and if they finde it not vnder the shadow of their wings , where shall they seeke it ? Remember this point : the holy Ghost vseth not words and phrases in vaine : you shew your selues vnnaturall , when you shut vp your Bosomes , {αβγδ} . Luk . 1.78 . and haue not as Zachary sang , euen bowels of compassion to your people , to relieue them in their iust causes in all you may . Note well the words of the Prophet Esay : Seeke Iudgement , Esay 1.17 . relieue the Oppressed , comfort the Fatherlesse , Defend the Widdow : When any , or all these , shall offer to shrowd themselues vnder your wing , O be comfortable , be compassionate vnto them ,

Atheist . Againe , to goe yet further . Wee know the Mother or Nurse hath a Sympathy of the childes estate , and by a naturall instinct ; knowes when it is sicke , diseased , pained or any distemperature that it hath , and will accordingly apply her selfe to free it , or procure it any ease . So good Magistrates will bee carefull to preserue their people from disorders and corruptions arising , which in time wil breed sicknesses and distemperatures in their States : For they shall haue the gouernment pestered with lewd and pernicious people , who like vnto scabbed sheep will infect the whole flocke . As first the Atheist most pestilent and dangerous , the Magistrate ought to represse him ; in no case to grace and countenance a bad person , but rather to shake him off , as Paul shooke off the Viper . Act. 28.3 . These are the very vermine of the earth , bred of the common sinnes of men , as Flies are bred of the dung of Beasts , full of all subtiltie and mischiefe , Act 13.8 . children of the Diuell , as Paul spake of Elimas the Sorcerer , and enemies to all righteousnesse . Great care must be had to search out these , and euen to banish them out of your Citie , 1. King . 15.8 . as Asa put the Sodomites out of the land , or as Constantine did Dicers and Gamesters out of his Court , and called them Sorices Palatij , the Mice and Rats of his Palace . Idle fellowes . Secondly , the Idle Fellow , inordinate walkers , dissolute liuers such as liue in no calling , that are not in laboribus hominum , Bern . but in laboribus Daemonum , that liue not in the lawfull vocations of men , but are in Trading with the Diuell , lurking in their vile corners , as Adders in the nests , and are not onely wicked themselues , but haue euen their Tabernacles of Wickednesse : the eye of the Magistrate must finde them out , break their brood , disperse them , Cato . for in doing nothing , they soone learne to doe ill , and so proue hurtfull and pernitious . Christ thought them blame-worthy , who were idle in the market place , yet they excused themselues , and a man might think their excuse tolerable , Nemo conduxit nos : Master , no man hath hired vs : they stood idle that they might not be idle , but we haue some idle , that they might be the more idle : they drinke downe idlenesse as Wine at a banquet , and sport themselues in their iniquities , 2. Sam . 16. as Absolom with his fathers Concubines . 2. Thes . 3.10 . The Apostles rule is , He that labours not , let him not cate ; these cate and labour not vnlesse in workes of darknesse for therein their idlenesse is a businesse , Otium negotium . their very persons being the Diuels closets , wherin he sits close studying and deuising all villany and mischiefe , and afterward puts it in execution . Search your City for these , euen search it with lights , Zeph . 1.12 . fetch them out of their darke holes , and set them to their trades , that according to the Ordinance of God , Gen. 3.19 . In the sweate of their browes , they may eate their bread .

Common Drunkards . Thirdly , common drunkards , the vnprofitable Burdens of the earth who sell the Kingdome of God for drinke , as Esau his birth right for Pottage . Gen. 25.30 . Full spunges , funcke Ships : Theire drunkennesse stinkes , as the Prophet speaks , Hosea 4.18 . Hosea 4 18. I know it was an abominable vice amongst the Grecians , with whom it was either peccatum originale , {αβγδ} . or accidens inseparabile : a prouerbe of theirs still liues amongst vs , Either drinke or be gone : Tolid . Virg . but how the English comes thus bewitched , who in the dayes of old bare the bell for temperance and moderation , now approching so neere to the manners of the Sicilians , euen dedicating Temples to Ryot and Excesse , I see not well the cause . It may be they haue learned this practice of our Dutchmen , they get our wealth , we their vices : whether or no , I will not determine , but sure I am , we spoile our selues here in our owne countrey , with following the follies and fashions of other countryes . It is said of Darius that in the warres betwixt him and Alexander , Quint . Curt . he changed the scabberd of his sword , from the fashion of the Persians , to the manner of the Grecians : but wee doe more then change the scabberd of our swords , I meane our outward raiment and fashion of our apparell , to fashions forraine and outlandish : For wee suite our bodies with their sinnes , and are easily drawne to imitate , not so much their nouelties as their vices .

Salomon had a Nauie that went once in three yeeres to Tharshish in Cilicia : 1. Kin . 10.22 . and besides Gold and Siluer and Iuorie , brought home saith the Text , Apes and Peacocks . The Merchants of our times , who fetch their commodities from a farre , shall not neede to fraight their Ships with Apes and Peacockes , for we haue store inough of them in our owne Countrey : Nascuntur quotidiè , Lactantius . as Lactantius spake of the Pagan gods , we haue a goodly breed of them in the land , who doe nothing else but apishly imitate the exotick and mishapen fashions of forraine countreys , and which is more abominable then that , their sinnes and vices . What our Imitation is of other matters , I will not speake : but this of Drunkennesse , is too too odious . It is said of Tiberius the Emperor , Suctonius in vita Tiberij . Congius est mensura sexsextarionum . that he made one Nouellius Proconsull , because he drunke off three pottles of wine with one breath , and added further vnto him a fir-name , and cald him Tricongius , as noble Scipio had a Sirname for his conquest in Affrick . Scip . Africanus . If the Drunkards of our time expect any reward or promotion , I know none they are like to haue , Esay 5.7 . vnlesse it be the woe of the Prophet Esay : Woe bee to them that rise vp early to follow drunkennesse , and continue therein till night , that the Wine doth inflame them . That this sinne increaseth daily , I will not rashly lay the fault vpon the Magistrate , yet I thinke he is perswaded , that if hee would do his best , he might represse it much . Infinite outrages and disorders growes vpon it , especially in these Incorporations : ( I perceiue my Ship to rub vpon your Sands , Multa ebrii faciunt , quibus sobrii erubescunt . Hier . Ep. 83. but I hasten off . ) Tarquin defloured Lucrece , he was in drinke : Alexander slew Clytus his dearest friend euen right out , he was in drinke : Lot committed abominable Incest with his two daughters , he was throughly drencht and tippled with wine . Quid non ebrietas designat ? Horat . What villany and outrage doth not drunkennesse bring forth ? which the ancient Romans wisely foresaw : therefore it was a long time ere they planted Vines . I say no more , looke vnto it you that are to giue account of your Stewardships ; plucke the Kan from their mouthes , and rouze them from their benches , where they sit and powre in : Epist. 12. Fundunt , infundunt , & infundendo confundunt ; till they fall , as Seneca speakes , in voluntariam insaniam , into a voluntarie madnesse . Many poore Artificers and Tradesmen in this Citie , spend their weekely earnings on the Sabboth day , in this kinde of Ryot and excesse , to the great dishonour of Almightie God , and to the ruine and misery of their poore Families . The two Daughters of the Horse-leech ( on whom they dote ) suck out all their thrift , the Flemish Hop , and the Indian weede . Nourish not these , but suppresse them . Let them not come in your way , vnlesse it be to punish them ; they are abominable and lothsome , they will cast vp all in your Bosomes .

Bufie-body . Lastly , what should I say of the Busie-body , the Sycophant , and Flattering companion , who like vnto the subtill Fish changeth himselfe into the colour of euery stone for a booty , or for a meales meate at your tables ? So likewise the Tale-hearer , and Slanderer , tongued like the Serpent blacke and piercing , Bribers , Brabblers , Forestallers , Extortioners , breeders of suites and actions , and many other besides these , who will thinke they haue great iniury , if they be not suffered to doe iniury . All all these , if they haue grace and countenance at your hands , they will bee Serpents in your Bosomes , and they are able to make any State or gouernment wherein they liue , no better then a Wildernesse , as Iosuah made Ai , Iosuah 8.28 . Esay 17.1 . or as a ruinous heape like the Citie of Damascus : they are as ill where they liue as the Pestilence . These may seeme small matters vnto you , and happely I doe but beate the ayre ; but they are the breeders and leaders on of much mischiefe . Haec etiamsi minima videntur , tamen magnorum sunt causa malorum . Chrysost . Psal . 101.8 . Remember the natural Sympathy the Nurse hath with the distemperature of her child : and how readily she applies her selfe to giue it ease and redresse . Betimes ( saith Dauid ) will I root out all the wicked in the land , that I may destroy all the workers of iniquitie , from the Citie of the Lord ; a course that well becomes a Magistrate , speedy , & stout : so must these naughtie-packes and vile persons be dealt with , else like the Vipers broode , they will teare in sunder the wombe that beare them .

Againe yet further : the Magistrate must giue his continuall attendance vpon his people , they must not be farre from him , nor he from them , they must bee in his Bosome . Shepheards we know are euer at hand with their Flocke , and the Poet cals the King or the Prince , {αβγδ} . Sic Homerus Agamemnonem . the Shepheard of the people . The Nurse will not long absent her selfe from her child , if she doe , her breasts ake , and she feeles much distemper : so me thinkes it should prick the conscience of a Magistrate , and his heart should ake within him to bee dissolute , negligent , and carelesse in his place ; Plutarch . like Cleopatras Ape , run after a Nut or an Apple , that is , pursue either profit or pleasure , and so neglect his dutie , and leaue his people at random . Ye heare the phrase of the Holy Ghost , the people must be in the Bosome of Moses .

Againe yet further : the Bosome is the seate of kindnesse : within , is the heart placed , which is the fountaine of it . It is therefore as if God should say ; Moses , bee kinde vnto thy people , as they are neere , so let them bee deare vnto thee ; be cheerefull and comfortable vnto them in thy gouernment . A speciall point , not to looke vpon your people sullenly , sowrely , not to gouerne them with a discontented & vnwilling minde . The child will many times bee froward ; now if the mother be as froward as the child , it wil aske wisedome , and ( by your leaue ) some patience too to quiet them both : seeing God therfore hath called thee out , and put his sword into thy hand to doe his businesse , goe on with cheerefulnesse and comfort , shew thy selfe a Nurse , not a Tyrant , and gouerne them not in Passion , but in Compassion : looke vpon thy people , as the Nurse vpon her Child , whiles it drawes her breasts ; who louingly smiles vpon it , and beholds it sweetly with an eye of pleasure , Suetonius in vita Calig . and with all complacencie of affection . Caligula that wicked man , was wont to view his face in a glasse , framing and composing to himselfe the cruellest , and most tyranous looks , with which he delighted to walk abroad , that he might be the more terrible vnto his subiects : and we know such heathenish Princes , tooke pleasure in the very Titles of outrage and tyrannie , as to be called Thunderbolts , Subduers , Citie-spoilers , Eagles , Hawkes , Vultures , &c. These had no Bosomes for the comfort and refuge of their people ; no , they had armes of Tyrany and Oppression . Rabanus in gloss . super illud Prou. 25. Aufer iniquitatem de vultu Regis , &c. Excellently spake one , Qui praesunt populis , si firmum volunt esse solium , semper hilaritate & gratia plenos vultus exhibeant , &c. They that will gouerne their people well ; and will sit sure , and haue their seate established , let them graciously and cheerefully looke vpon them , lest through their owne arrogancie and sullennesse , they fall into the hatred of the sturdie multitude . 2. Sam . 15.5.6 . Absolom with a pleasant demeanour and countenance stole away the hearts of his Fathers Subiects , 1. Kings 12.13 . whereas Rehoboam with his rough words marred all . And yet , set me adde this further , that because ( as Dauid saith ) they are gods , Psol 82.6 . and in Gods stead , ( as Iacob spake to another purpose , ) Gen. 30.2 . as his Lord Deputies vpon the earth , therfore they must reserue a due state vnto themselues , not to be slauishly or seruilely courteous ; as we reade of Richard the third , ( to omit other examples ) who presently after his Coronation comes into Westminster hall , and fitting him downe vpon the Kings-Bench , espies one Fogge a base fellow , against whom he had born an old grudge . Hee cals for him , rose out of his princely seat , took him ( forsooth ) by the hand , Dextram non omnibus esse porrigendam . Pythag . Grafton . and made semblance of great loue and friendship , and of receiuing him into his fauour . The common people ( saith the Chronicle ) highly reioyced at it , but wise men held it a slauish vanitie I neuer knew a Lyons skin did hurt , so it were not vpon a Lyons back . And surely it is lawfull and commendable for Princes and Magistrates to take that state vpon them that is meete ; Principatum quem geris ornes , Pythagoras . a Principle fit for Princes ; to adorne their places with their carriage , to shew themselues as they are , not to be so slauishly deiected in minde , as that vngracious Richard was , nor yet so blasphemously exalted in spirit as that ambitious Herod was : Act. 12.25 . but as God hath honoured them with his owne name , I haue said ye are Gods ; so they to honour him againe , Psal . 29.1.2 . as Dauid admonisheth , Giue vnto the Lord ye sons of the mightie , giue vnto the Lord the honour due vnto his Name .

Lastly , Carry them in thy Bosome : that is , doe all good offices of loue vnto them . I would euer ( saith one ) haue a Magistrate to remember three things : First , that they are men whom he gouernes , like vnto himselfe . Secondly , these must be gouerned according to some Law . Thirdly , he shall not alwaies gouerne , but as others gaue place to him , so he to others . Now , as when the mother or nurse dieth , the child hanging on her breast : she desires another might be as louing and kinde to it as her selfe : So godly and kinde Magistrates when they must leaue their places , will be desirous that they who succeed them in Gouernment , might succeede also in the same care , and loue vnto the people : and whilest they gouerne , to cherish the good , to represse the euill , to encourage the vertuous , to punish the wicked . Platt . The Philosopher saith the whole body of ciuill order , consisteth but of these two things : rewarding and punishing . For as they must hate the sinnes of wicked men , euen with a perfect hatred , and chastise their persons : so , with as perfect a loue they must embrace the vertues of good men , and countenance their persons . And this Burthen of Magistracie they they may the better beare , they must permit God to beare a part with them , to haue a roome in their Counsels , as chayre of Estate amongst them . They must follow his directions , and not the affections of their owne hearts : they must not rule as they list , that were Tyrannie ; but they must rule as they ought , and that is Princely . If they listen vnto his Word , renouncing their owne deuices , then shal they haue much comfort in their gouernment , and the iudgements of their mouthes shall be righteous Iudgements . Dauid testifieth that where the people are thus gouerned , vice punished , vertue incouraged : Psal . 72 3. The Mountaines shall bring forth peace , and the little Hils plenteousnesse vnto the people . No corner of the earth , no not the barrennest place , but shall be full , full of prosperitie and happinesse . Demosthenes being demanded what preserued Athens so long , and made their Princes so honourable and famous , answered , The Citizens delight in peace , the Orators are learned and wise , the Common people are fearefull to transgresse Lawes , and the Magistrates delight in doing Iustice .

Conclusion . I haue now done . Only giue me leaue a little in a word , or rather in a little word , to conclude all that I haue spoken with vse and application .

Sentences that are short , are soonest remembred , and a short nayle is sooner driuen home to the head then a long . There was written vpon the Temple of Apollo , by the aduice of a famous Assembly in Greece , short and small sentences the sooner and better to be kept in remembrance ; as , 1. Thes . 5.16 , 17 , 19 , 20. Enuie no man : Vse moderation : Know thy selfe : Beware of suretiship . Such we finde in Paul . Reioyce euermore , Pray continually , Quench not the Spirit , Despise not Prophefying . And such we finde in Peter . Honour all men , Loue brotherly fellowship ; 2. Pet 2 17. Feare God , Honour the King . Here is a sentence short with the rest , but as worthy as the rest to be kept in remembrance ; Carry them in thy Bosome . God hath left it vnto Moses , Moses hath left it vnto you , as a Magistrates word , poesie , Scripture , call it what you will : and left it to be engrauen , I say not in your Rings and Borders , but in your hearts ; whence you may learne : First , that your places are not for ease and desidiousnesse , but weightie and of Burthen : Secondly , what a Sympathy or naturall affection you owe vnto your brethren , how tender to bee ouer them , how kinde to be vnto them , Numb . 27.17 . to goe in and out before them , to leade them forth , to bring them home , that the congregation of the Lord be not as sheepe without a shepheard .

Happy are the people that are in such a case , yea blessed are the people who haue the Lord for their God . Psal . 144.15 . When himselfe taketh the soueraigne and supreame care ouer you , then may you bee assured , good Magistracie and gouernment shall not be wanting vnto you ; your peace shall bee like vnto a floud , and your prosperities as showers of Gold , Ioshual : 3.15 . or like Iordan filling her bankes with her siluer streames : your pauings shall shine with Butter and honey , and oyle shal distill downe from your highest mountaines . Peace and Plentie , Zach. 11.7 . like the two staues of Zacheries good Shepheard , Bands , and Beauty , shall possesse your dwellings . Your sonnes shall grow vp as the yong plants , Psal . 144.12 . and your daughters shall bee as the polished corners of the Temple . Your garners shal be full and plenteous with all manner of store , your presses shall runne ouer , your sheepe shal bring forth thousands , and ten thousands , your oxen shall be strong to labour , there shall bee no leading into captiuitie , no complaining in your streets . Happy , O happy are the people that are in such a case , Blessed , O blessed is that people who haue the Lord for their God!

Brethren , what shall I more speake vnto you , and yet will I speake once more ? All those heartie well-wishings , prosperities , happinesses , which the people of God at any time desired , or God himselfe euer vouchsafed to bestow vpon Ierusalem , fall vpon this Citie . Norwich . And the Lord for his mercie sake grant , that your Magistrate this day inuested to rule , may be among the 70. ancients , like Eldad , Numb . 11.26 . or Medad ; that as you are to rest in his Bosome , for your protection and welfare , so he may rest in the bosome of God , for his fauour and blessing . That he may doe worthily in Epratah , Ruth 4.11 . bee famous in Bethleem , that Iudgement may praise him in the gate , and Iustice aduance her selfe in the great Congregation . And finally , that all , not onely the Magistrate , but You the Ministers of this Citie , painefully labouring with wholesome Doctrine , ( for you are Nurses too , 1 Thes . 2.7 . 1. Pet . 2.1 . and the word is Milke ) and all sorts and conditions of men , from the highest to the lowest , may so run through the scuerall difficulties of your callings , with cheerefulnesse and comfort , that at the winding vp of your daies , when euery one must render vp his spirit vnto God , Eccles . 12.7 . Semper meditanda , semel dicenda . Aug. you may then haue in your mouthes that speech of Paul , euer to be thought on , neuer to be vttered till our last gaspe : I haue fought a good fight , I haue finished my course , I haue kept the Faith . 2. Tim . 4.7 . Henceforth is laid vp for me a a crowne of Righteousnesse , which God that righteous iudge shall giue me at that day ; and not to me onely , but to all that loue his gracious and glorious appearing . This crowne he crowne vs with for his mercie sake . Amen .

FINIS .

IVDAHS PENANCE .

A SERMON AT THETFORD BEFORE THE IVDGES at the Assises in Lent . March 10. 1616.

Preached by the Parson of Southwalsham .

Non legem verecr nocens , sed fortunam innocens .

LONDON , Printed by IOHN BEALE . 1617.

IVDAHS PENANCE . TEXT . GEN . 38.26 . So he lay with her no more .

IN these words the Holy Ghost makes report vnto vs of a finne committed , now forsaken and giuen ouer . And that our Discourse concerning this point may bee the more profitable , these three points are very remarkeable .

1. A consideration of the Persons , who committed this sinne : both noted in the Text , the one in the first word saue one , the other in the last saue two ; he and her : Iudah and Thamar . 2. A consideration of the nature and qualitie of the sinne ; not Fornication which is euill , nor Adulterie which is worse , but Incest which is most abominable . 3. A consideration of Iudahs Remorse , and that is the {αβγδ} , anima , the bloud , life and soule of the Text , that his conscience being , I say , not checked , but euen cuicted of the sinne : he forbare her , with whom he had committed this euill , Malum hoc maximum , this great wickednesse , as Ioseph spake vnto his wanton Mistris ; and to speake in the naturall , proper , and plaine language of the Text , Gen. 39 7. Lay with her no more .

First for the Persons , who committed this sinne : First , Iudah an honourable Patriarch , 1. Persons . Gen. 29. vlt . the sonne of Iacob by Leah : Secondly , Thamar : this , some haue thought to bee the Daughter of Sem , who was the High-Priest Melehssedeck , and hence was it , say they , that Iudah adiudgeth her to be burnt , because it was a Law , that if the Daughter of a Priest did play the Harlot , shee should bee burnt . But this wil appeare to be but a vaine surmise , for though Melchisedeck liued 600. yeeres , yet hee liued not to the dayes of Iacob by ten yeeres : and Iacob being at this time an 100. yeeres of age , it is not like , that Thamar being of Sem , or Melchisedeck should be now child bearing . Others are of opinion , which is the more probable , that she was a Cananitish woman , and forsooke the Idolatry of her owne countrey , to worship the true God .

Now concerning this payre , thus met in this action , diuers points are to be considered . 1. Iudah . First , that Iudah had giuen two of his sonnes in marriage to this Thamar , Er and Onan : the first of them beeing wicked in the sight of the Lord , ( and yet his wickednesse not expressed ) therefore the Lord slew him ; and by him shee had no issue . Secondly , he gaue his second sonne Onan vnto her , that he might raise vp seede vnto his brother ; which order was for the continuance and preseruation of the stocke and Familie ; and so the child begotten of the second brother should haue the name and inheritance of the first ; which wee know was afterward confirmed by Moses : Deut . 25.1 . Hic mos fuit , crimen non fuit , August . to vse the words of Saint Augustine ; this was then the manner , it was not holden for any fault . Now this second brother doing wickedly in the fight of the Lord , and his wickednesse mentioned , verse 9. therefore the Lord slew him also , neither by him had shee any issue .

Iudah hauing thus lost two of his sonnes he dissembles with Thamar concerning the third , and here was the ground of all the future mischiefe : he wils her to remaine a Widdow till his third sonne Shelah were growne vp , and yet had no purpose to giue Shelah vnto her : Hinc illae Lachrymae . For hee thought thus , ne forte moriatur etiam ipse ; lest he die also as well as his other brethren , ( for he supposed her to bee the only cause of the death of his other two sonnes . ) Now this seemes to aggrauate Iudahs sinne , who perswades her to remaine a Widdow in hope of Shelah , and yet had no purpose to giue Shelah vnto her . So you see , all is not right with Iudah here at the very first .

Come we neerer to the matter it selfe . There is a saying fathered vpon Father Augustine : Malum est multierem videre , peius alloqui , pessimum tangere . It is ill enough to looke vpon a woman , worse to talke with her , Iob 31.1 . 1. Cor . 7.2 . but worst of all to doe the worst of all . See here I pray , how Iudah treads euery step , and how wonderfully he was infatuate , besotted , blinded in this action . For first hee saw her , verse , 15. and iudging her by the manner of her sitting to bee an Harlot , he went and talked with her about the bargaine : to which , there went more then a word . For ere hee could strike it vp , there was first the promise of a Kid . Secondly , Et vendit quod vtrumque iuuat quod vterque pe●ebat . Ouid . lib . 1. Eleg . 10. the Pledge which she demanded for her better assurance , his Signet , his Cloak , his Staffe ; & notwithstanding al this conference & communication too & fro , betwixt them , yet he discernes her not . All which , being duly considered , we may see how wholly he was giuen ouer vnto lust ; and how great a measure of stupidity he was striken into , turned into a very stone after hee saw her , Ouid . Metam . as they were who beheld Medusa . When all his sences , the stars of this lesser world , were ouercast with such a cloud , Prou. 6.32 . that his vnderstanding could not say vnto him , as the Ship-master said vnto Ionah , Ionah 1.6 . What meanest thou O sleeper ? That neither his eye nor his eare , which he caried about with him as two secret Spies , could view or discerne this Iericho . It seemes his lusts had bored out his eies , as the Philistimes did Sampsons : Iudges 16.21 . or that for the time he had a spice of the Falling sicknesse ; Plinio shewes the nature of it , Plinius Nat. hist . that the eye being wide open sees nothing . The care haply spake to the eye , as Abimelech to the folke that were with him ; as thou seest me doe , Iudges 9.49 . 2. King . 25.1 . Rom. 1.28 . doe thou the like . I le be deafe , be thou blinde : and thus , as Zedekiah , blinde , and bound , was carried perforce to Babell : So Iudah to a worke of confusion , euen to doe the thing which was not seemely . How greatly ( thinke you ) was this man dulled & ouerborne by his affections ? Which as it may be approued by many examples of the like nature , to set out mans nature in the like , so we cannot haue a better president then from himselfe in another case . He tooke a wife , when he was very yong ; and notwithstanding to haue affinitie with the Cananites , was condemned of God as abbominable , yet he marries into their stocke , and which is more , without consent of parents ( which yet in his owne children he required . ) And as Caesar abridged the manner of his victories ouer Egypt , in three words , Venit , vidit , vicit ; He came , he saw , he ouercame ; So in three words , Iudah huddles vp his bargaine with this Cananitish woman : Verse 2. Vidit , accepit , cognouit : He saw her , he tooke her , he went in vnto her . Which shewes how rash and retchlesse we are without our right guide , yea and euen how shamelesse in our actions , when God turnes vs ouer to our lusts , and to the sinfull affections of our owne hearts . Neither was this vnpunished in Iudah , thus matching himselfe into this accursed stocke : for God blessed him not ; he grew so infortunate in his posteritie , that he might haue wished with Augustus Caesar , Suetonius O Vtinam coelebs vixissem orbusque perissem . he had had neither wife nor child . For euen the fruits of this Marriage , Er and Onan were accursed of God . And thus will it euer come to passe , where God is neglected , and our carnall affections beares the sway .

Thirdly , to come more neere to the matter it selfe . The fact thus committed with Thamar , he labours to conceale it as much as he can . For when he had sent the Kid , to redeeme the Pledge , and the Messenger could not finde her , he satisfies himselfe without further inquirie , Accipiat sibi , Let her take it , saith he , without more adoe , ne forte simus contemptui , lest if al come to light we be ashamed . Thus he feares man more then the God of Heauen that made man ; and the shame of men he stands in more awe of , then the dreadfull presence and Maiestie of God . The credit and reputation of his name , he preserues , prefers , Omnia si perdat , if hee lose all , yea euen God himselfe , who is all in all ; yet will he not incurre shame and reproch at the hands of men ; as if God did shut vp his eyes in boxes , and were in a deepe slumber , as if his all-seeing eye were not present , yea , euen with them who would auoide his presence ; as if he tooke no account of mans iniquitie , or that the holy One of Israel would not be reuenged .

Fourthly , to lay open the wound yet more . You heard before how he was ouer-borne with lust , with incontinencie ; you shall now see him as farre ouer-gone with crueltie . I note it the rather , because they are vices which seldome doe abandon one another , especially if it be true , which some hold for a Maxime : Euery voluptuous Prince is cruell ; and the more , if necessitie constraine him : as here this great man , Iudah adiudgeth Thamar for this fact to be burnt ; not for any such reason I rendred before , but hereby he thought to be rid of Thamar , and so his sonne Shelah might be at liberty to marry elsewhere . For no doubt had not this beene his purpose , he would not haue beene so forward , so resolute . He would rather haue expostulated with her concerning the Fact ; For was there no orderly proceeding to be had ? Doth hee settle his Iudgement vpon the first impression to haue her dispatched ? Had she been married to two of his sonnes , Er and Onan ; and is his fauor no better , nay are his words so bitter , the words of death ? Surely yea : here is but a word and a blowe . As peremptorie was he , as euer was Dauid ; 2. Sam . 11.5 . The man that hath done this shall surely dye ; and little thought it concerned him so neere . Educite cam , Bring her forth , Verse 24. he spake imperatiuely , and this was generosum , and spoken like a King ; but vt comburatur , that she may bee burnt , and her complaint not entred , her cause not heard , this was scelerosum , and spoken like a Tyrant . Nay , here is one thing more , that fils vp the measure of his iniquitie , and makes him wicked aboue measure ; for hee would haue had her dispatched being great with child . Here was nihil virtutis , besides the first sillable , nihil humanitatis besides the Name , Pietatis omni●o nihil . Nay rather Excede pietas , Be gone pietie , be gone . Though he had not regarded her , because she had offended , yet ( me thinkes ) he should haue respected the poore infant , who offended not : could it speake to any other , then to the bowels that bare it ? Or plead at any Barre either for it selfe , or the Mother ; being as yet imprisoned in the Wombe , and not so soone enlarged , as it should haue beene enwrapped with the slames of Death ? 2. King . 8. The teares in the eyes of Elisha I can scarce remember without teares ; when so earnestly hee eyed Hazael , knowing that amongst other villanies committed by him , hee should rend in pieces women great with child : I pray , what answere made Hazael againe , Is thy seruant a Dogge that he should doe this thing ? So brutish , so inhumane ? Deut . 24.16 . How did God prouide against this Rigour , when he made a Law , that the Child should not suffer for the Father , nor the Father for the Child ? When Iudgement of death passeth vpon a woman with child , the execution is deforred till she be deliuered . This was practised amongst the Athenians and it was the Law of the ancient Romans : Aelianus lib . 5. Suetonius in vita Claudij Eras . in Paedagog . Yet Suetonius ( who wrote the liues of the twelue Caesars ) and indeede he wrote ( as Erasmus wittily , eàdem libertate quà ipsi vixerunt , euen as freely as they liued , ) reports of Claudius , that he spared not to put to death women great with child . Generall Historie of Spaine . Pag . 420. Such was that horrible outrage of the Sicilians vpon the French , mentioned in the generall Historie of Spaine , who slew them with such cruelty that where they knew any women of their owne Nation begotten with child of the French , they ripped open their wombes , and slew both women and children , because they would be sure to leaue none of their French seede in the Countrey : answerable to this was the clemencie of Q. Acts and Monuments . Pag . 129. Maries Bishops , who burning a woman great with child , her wombe burst , and the Babe sprang forth , which labouring to auoid the flame ; they tooke and cast into the fire againe . I will say no more ; but surely this was an hard doome for Thamar , Hexapla . in Gen. pag . 302. and so much the more vniust , because this punishment was not arbitrarie in Iudah , for hee had no such authoritie ; an honourable man hee was indeede , but no Magistrate there , to command the execution of any such Iustice .

Iudah is now at the highest . Concerning Thamar , 2. Thamar . if we pull off her vaile , we may easily see , that though it couered her face , yet it could not couer her sinne . For though Iudah knew her not to be Thamar ; yet Thamar knew him well inough to be Iudah : and it is more then manifest , that she willingly committed this Incest . And say she did it not in any desire of inordinate lust , as it is like she did not , but rather successionis gratia , desiring onely to haue issue : Et ex ea familia quam delegerat , and of that Family and Tribe too that shee had chosen . Nay goe further ; say that shee desired issue by Iudah , in hope of the Messias , which could not be , for she was a Cananitish woman : and the Mysterie that the Messiah should come of Iudah , Gen. 49.10 . was not as yet reuealed : I say though her intention was neuer so good , yet doth it not make the action good . For it is not enough for a man to propound a good end , but the meanes wherby he is to accomplish it must be also good . The procreation of children , a thing lawfull to be desired , and the blessing of God goeth along in the vigour and strength of it , and God hath set downe a lawful order for the same , and that the generation of mankinde should runne in a right course ; therefore it is wicked and abominable , by vnlawfull meanes to seeke to compasse it : Rom. 8.3 . We know the Apostles rule , Rom. 8.3 . therefore that which of it selfe is lawfull and good , it turnes to sin in vs , when it is compassed by vnlawfull meanes .

Againe , I doubt not but Thamar sinned euen against her conscience : For she knew shee did not well to put off her widdowes garment , and to disguise her selfe to deceiue him . For she couered her face . Some say she coloured and painted her face ; 2. Kings 9.33 . which though it bee a tricke of Harlots , and thereby many a Iezabell make themselues meate for Dogges ; yet in Thamar there was no such matter , she onely couered her face with a vayle : yet is not that rendred for a reason , why Iudah thought her to bee an Harlot , but why , he knew her not ; which if he had , vndoubtedly he would neuer haue committed that euil with her . And this I think is the worst can be said of her : whatsoeuer the opinions of men are , Vir & mulier aequaliter peccant per luxuriam . Raim . Lullius . cap . 77. it appeares by many circumstances , that Iudah was the greater offender : he aiming principally at lust , she at issue . Nay ex ore suo , they are the words of his owne mouth , Iustior me est : shee is more righteous then I : as if he should say , she hath cause to condemne mee , and not I her : and will you know the reason ? Verse 26. I gaue not vnto her Shelah my sonne . And so much for the Persons .

The nature of the sinne . Now concerning the Nature and Qualitie of the sinne , Incest . It is the vnlawfull accompanying of man and woman within the Degrees forbidden . Against which , God set down a large Law , Leu . 18.15 . Leu . 18. and in the 15. verse is iust Iudahs case : Thou shalt not discouer the shame of thy Daughter in Law , for she is thy sonnes wife . Law of Nature . Obiect . If it be obiected that this Law was not extant in Iudahs time , and therefore could be no Rule for him ; Answ . I answere , that euen by the light of nature , Iudah had that written on the Table of his hart , which God afterward wrote in Tables of stone ; whereby he knew he had not done well , and which might be some cause of his remorse , as afterward is declared . Againe , the practice of the godly , in the times wherin he liued , and the faithful traditions of the Fathers might discouer it to be a fault . The hauing of many wiues was a sinne . For God , for one Adam made but one Eue : Gen. 2 18. Gen. 7.1 . and God commanded there should go into the Ark no more women then men , no more men thē women : Noah & his wife , his sons & their wiues . The first that was known to haue two wiues was Lamech a wicked man , Gen. 4.19 . descended of that good Bird Cain . And euen in the Patriarches , this Polygamy hath beene diuersly excused , as a matter of some necessitie ▪ And though custome for many Wiues , August . lib . 22. contra Faustum . cap . 47. yea and for Concubines too , might be pretended , yet to accompany , as Iudah here doth , with any so neerely allied , either in Consanguinitie , or Affinitie , Gen. 29.30 . Leah . Rahel . Ephes . 5.3 . there was no such custome ; euen his Father Iacob sinned , by going in to two Sisters . Concerning this sinne , I will not speake any more , it is not to be named but with hatred and detestation . Wee ought to pray vnto God that he would keepe vs from these sinnes ; our Families , our Cities , our Nation . For though God through his singular prouidence can turne euill into good , and out of euill can produce good , as here of Iudahs incest with Thamar , who begat Phares , and Phares , Esrom , and Esrom , Aram ; and so ye know the period of that line , Christ : Yet where these sins are committed , there can nothing be expected , but the dreadfull vengeance of God to bee powred out . And though we finde in Scripture , as one well obserueth , Musculus super Gen. cap . 19. that many vertuous women , accompanying with their husbands were barren , or at most , hardly conceiued ; as Sara , Rebecca , Rahel , Anna : Contrariwise diuers others , saith he , vno illegitimo concubitu conceperunt , as Bethsheba with Dauid , and here Thamar with Iudah ; and not onely vno , but primo , as Lots daughters being virgins , with their owne father : I say , though this comes to passe , yet doth it not argue , that God ( who in this case blesseth nature , as it is his worke , and not the vnlawfull action of the workers , ) fauoureth these vnlawfull commixtures any whit the more , but it shewes rather , that he will reueale , discouer , and bring such secret wickednesse to light , which to the wicked and vnrepentant , workes confusion : to them , in whom the remainders of grace are not wholly extinguished , and whom God hath a purpose to reclaime , it workes their conuersion , and amendment of their naughtie life ; as in Dauid was most apparent , and here in Iudah remaineth to be proued .

The whole Scripture ( saith the Apostle ) is giuen by inspiration , and is profitable to teach and to instruct ; 2. Tim . 3.16 . and therfore not to bee lockt vp in Coffers , as the bookes of the Sybils in Rome ; or as the sentences of Pythagoras , which no man might reade ; or as the Iewes in the time of Iosiah , kept the Booke of Deuteronomie , closely in corners , where no man might finde it ; but Whatsoeuer is written , is written for our learning . Surely the holy Ghost , from whom euery little sentence and parcell of it breatheth , was not diligent without cause , so fully to expresse this Incest , so fowly committed . Amongst many other reasons , out of question these three were the principall .

First , to lay open mans frailtie , and the infirmitie of his Nature ; yea , euen of those Grand-fathers , the Beaupeeres of the world . Often wee finde in Scripture , men of eminent place , of great imployment , of speciall fauour with God , yet haue fallen very dangerously ; as here Iudah into Incest with his daughter in Law ; Gen. 19.36 . Gen. 9.21 . Gen. 20.12 . 2. Sam . 11.4 . Mat . 26.74 . 1. Cor . 10.12 . Lot into the same sinne with his owne daughters ; Noah , who saw two worlds , into Drunkennesse ; Abraham into Lying ; Dauid into Murther and Adulterie ; Peter denie Christ and forsweare him . The Apostles rule must here take place ; Let him that thinketh he stand , Ambrose . take heede lest he fall : Labi humanum , prolabi Diabolicum . We do freely confesse and acknowledge the infirmities of holy men , to the shame of this flesh and bloud that we beare about vs , and to the glorie of God . The Scripture hath not concealed them , and we ought to make a good vse of them ; as an ancient Father saith , Patriarchae nos instruunt , non solum docentes , sed etiam errantes : we may learn many good instructions , as wel from their sins , as from their graces ; as well from their faults , as from their vertues . Therefore if these holy men of God , these Worthies of the world fell so dangerously , it should bee our dayly prayer vnto God , that hee would hold vs vp , against all the temptations of the Diuell , allurements of the world , and prouocations of our Flesh whatsoeuer .

A second reason why the Incest of these two is related , is this : yee know the manner of the Iew was much to boast of his pedigree and descent ; Inuenall . Nil nisi Cecropides , I tell you he will be noble or nothing . In the 8. of Iohn , they told Christ to his face , that they were not the children of fornication : Iohn 8.41 . Now this serues to abate their pride and insolencie , here may they see what manner of beginning they had ; here is the Rocke whence they were hewen , their generation is knowne to the world . Let them look back to their great Ancestor , the Prince of their Tribe , and they shall finde sufficient matter of humiliation .

Thirdly , the report of Iudahs Incest was yet for a further cause more then all the rest . Wee know that Christ came of the Tribe of Iudah ; and in that golden Genealogie in the Gospell . Mat . 1.3 . Iudah is numbred amongst others in the series and Ranke as Christs Ancestor , who begat Phares and Zara , of Thamar . Now the holy Ghost , in reckoning vp the progenie and descent of Christ , glanceth at the notorious sinnes of Iudah , as he doth the like of Dauid ; and therefore doth not onely say , hee begat Salomon , Verse 6. but addeth , of her who was the wife of Uriah : where Dauid is detected for his Murder and Adulterie . So Rahab the Harlot is also mentioned in that line , as an Ancestor of Christ , who was married to Salmon a Prince of the Tribe of Iudah .

Truth seekes no corners , and the holy Ghost who is the author of truth , will not conceale these grosse blemishes and staines , euen in those , who according to the flesh were the ancestors of Christ . What should this meane ? To haue our line drawne from incestuous and adulterous commixtures , we hold it no small infamie and disparagement . It is noted for a dishonour vnto Claudius Caesar , Suetonius , that his Father Drusus was begotten in Adulterie . Iudg . 11.1 . Iphtah the Giliadite was a valiant man , Iudg . 11.1 . but hee was the sonne of an Harlot , there is his blemish . Iudah honorably descended , the Praise of the Lord , according to the interpretation of his Name ; he saued the life of his brother innocent Ioseph by his counsell , Gen 31.27 . moued no doubt euen by Gods Spirit so to doe : yet ( by your leaue ) he gaue aduice to sell him to the Ismaelites ; hee went from his brethren , ioynes himselfe with the Cananites , marries into their stocke , defrauds Thamar of her husband , commits Incest with her , and cruelly adiudgeth her to be burnt . Heere is heaping of sin vpon sinne , as they which built Babell laid one bricke vpon another ; and must he be the Tribe , euen the very Prince of it , whence the Holy and blessed Redeemer of mankinde should descend ?

Surely yea : for in him , that is , Christ , there was treasured vp all riches of grace , Col. 2 9. and he indeede not to bee made noble by his stock or parentage , neither did the grosse infirmities of his progenitors any whit disparage him ; for he clensed and purified all in his holy and vnspotted Conception . He could haue made choise of another race , but herein , herein appeared his wonderfull humilitie , abasing himselfe in that , wherein men for the most part are wont to be proud of , I meane bloud and parentage . The whole course of his life , Augustine . witnessed his humilitie , Fecit te , fecit multa propter te ; nay propter te fecit seipsum : He made thee , he made many things for thee ; nay for thee he made himselfe ; Phil . 2.7 . What ? Of no reputation , saith Paul , Phil . 2.7 . hee tooke vpon him the shape of a seruant , and humbled himselfe vnto the death , euen vnto the death of the crosse . He humbled himselfe not onely in his death , but in his life ; not onely in his life , but in his birth ; not onely in his birth , but euen before his birth ; in his race , in his descent , Ut qui pro peccatoribus moriturus erat , Muscul . in Mat . per peccatores patres auceret generationem ; saith Musculus , vpon the first of Mathew , That he who was to die for sinners , deriued his race from sinfull men . Non liberaretur humanum genus , nisi Christus dignaretur esse humanus , August . saith S. Augustine , he must become man , to deliuer mankinde : and hee must pay the price of sinne , Gregor in Moralibus . who knew no sinne . Nisi ipse indebitam mortem susciperet , nunquam nos â debita morte liberaret , saith Gregorie in his Morals : Vnlesse hee had suffered a death not due , he could neuer haue freed vs from the death that was due ; not due to him , but to vs most due . Neither was it necessarie that his puritie and sanctitie should depend vpon his Ancestors , for he was holinesse it selfe , and all their impurities were clensed away in his puritie ; their sinnes of Crimson , Esay 1.18 . he made as white as Snow ; and their sinnes of Scarlet , as white as Wooll . So much for the second point .

Iudahs remorse . We had done with Thamar before . Ouid . Metamorph . She conceiues by Iudah , Conceptaque crimina portat ; as the Poet spake of Myrrha , and at the appointed time , her wombe was eased of the Burthen . Heb . 12.1 . Iudah for his part had a burden too , a burden of sinne that pressed him downe , and lay heauy at his heart ; and now hee goeth about to lighten himselfe of it . You haue heard heretofore an hard discourse against Iudah ; his sinne discouered and laid open . Yet when I spake hardest of him , I might haue said vnto you in the language of the Shunamite vnto her husband , 2. Kings 4.32 . or of Domitians Crow , vpon the Top of the Capitoll , {αβγδ} , Suetonius . All shall be well . For you shall now heare better of Iudah then you haue heard . Blessed , O blessed is that man , who though he hath spent himselfe in peruerse waies , displeasing vnto God , can yet with Iudah remember himselfe , lay his hand vpon his heart , bee pricked in conscience with remorse for his sinne ; and say , Lord I haue offended thee in this or that sinne , and as neere as I can ( Lord ) I will offend thee no more : I will be no more incontinent ; no more vnchaste ; I will be no more couetous , contentious , no more proud ; I will be no more false in my weights and measures ; I will be no more riotous , drunke , prophane . I say againe , blessed is the man that hath this remorse , to renounce his pleasures , to abandon his vices , as Iudah here abandoned Thamar , and as the Text saith , lay with her no more . The foole , saith Salomon , makes but a sport of sinne . Prou. 14. Yet fares it with him as with the silly Flye , who pleaseth it selfe with the light and burneth it selfe with the flame : and I pray what folly is this , that a man should purchase a small delight , with an endlesse paine ; a short pleasure , Breuis voluptas poena perpetua . Hierom . with a perpetuall punishment ? Or that Natures corruption should strike as great a hand with vs , as the Diuell doth with Citizens , when he gets them to leaue their honest Trades , and turne Vsurers ? So , whereas the Apostle saith , God , hath not called vs to vncleannesse , 1. Thes . 4.7 verse 8. but vnto holinesse : we despising this , reiect the calling of the Saints , holinesse ; and trade with that soule spirit in all vncleannesse . But Iudah here in time bethinkes and recals himselfe . Though he was auersus and had done naught , yet would he not be peruersus , and be worse then naughts though his bones had been defiled , yet would he not haue them filled with the sinnes of his youth ; no : Iob 20.11 . Heb . 12 1. he entends now to cast away that which presseth downe , his sinne which cleaued to him so fast , to runne a new race , and to set vp his rest with God . It is said of Sertorius , Plut. in vit . Sert . that because in his life time he had beene assailed with many misfortunes , therefore hee resolued to liue at the fortunate Hands : Iudah , I tell you , had rubbed out some in his children , in himselfe , and hee thought this was not the way to runne on still ; therefore he wil diuert his course , Acts 27.8 . and ariue at the Cape , De bona esperance , as Paul at the faire Hauens ; so hee at the mercies of the most highest . Now will he look vp vnto God , and say with the same spirit that Dauid ; did Now verily I trust yet ( for all this ) to see thy goodnesse , Psal . 27.15 . O Lord , in the land of the liuing .

But I forget my selfe . Why doe I stay so long in the porch , let me goe vp to the Altar . Iudah here tenders his Heart vnto you to be sacrificed . For as Dauid saith ; A contrite heart is a sacrifice vp to God . Psal . 51.17 . We wil turn it vp and downe , view it a little , and if wee can , search the very secrets of it . Hee resolues , no more to fall into this sinne , his heart is touched , and touched with Remorse . Let vs examine what might bee the causes of this his remorse ; and then iudge of the likeliest , as we see cause .

First of all , he might be touched in conscience with remorse , for that hee had wronged Thamar by dissembling with her . A man were better bee an open foe , then a dissembling friend , to weare a white garment lined with purple , as Alexander spake of Antipater . A man should not be foris Cato , intus Nero , carry heauen in his Face , hell in his heart : But the tongue and the heart they should be Relatiues . In men they are so , saith one ; but they are not so in women . Iudah cannot bee free of this fault , hee had promised to Thamar , his third sonne Shelah , and it seemes shee was impatient of the wrong . For it is rendred for a reason , why she attempted this this thing ; because Shelah was now growne vp , and was not giuen vnto her : he did but onely , Verba dare , courtiers fashion , good words she had inough , and honourable vsage , but hee had no purpose in his heart to doe her right . Now we know nothing gals a man more , then when he reapes the fruit of his owne dissimulation , and feeles the smart of it in his conscience ; and if you thinke this was no cause of his remorse , we will goe further .

The consideration of her with whom he had committed this euill ; his daughter in Law : Did he thinke it had not beene sinne inough , to haue defiled himselfe with some other woman ? But with her , who had beene the wife of two of his sons ; Er his first sonne , Onan his second ? And with her to commit incest ; was it not odious , was it not abominable ? Those Roman lads shall be infamous to the latest generations of the earth , for their wickednesse in this kinde . Fandi , nefandi : Quis ferre posset principem per cuncta caua corporis libidinem recipientem cum ne billuem quidem talem quisquam ferat Romae . Lamprid . ad Const sup . De Heliog . What say you to Heliog abalus that vessell of filthinesse , as his successor Alexander Seuerus called him . Nero , that monster of nature , who knew his owne mother . Tiberius , who erected an Office in Rome ( neuer heard of before ) called à Voluptatibus . Caligula , Commodus , and the rest . All these , the very Antesignani of this vice , some with their Sisters ; some with their Neeces ; some with their Daughters . And against one Emperour , I thinke I might set fiue Popes : those vn-Holy Fathers , Fathers indeede . One wrote of Innocent the 8.

Octo nocens pueros genuit totidemque p●ellas , Hunc meritò poterit dicere Roma patrem . Which I English thus . Eight boyes , eight girles , bad Innocent begot : To call this man Father , Rome scorne it not .

But for their notorious and incestuous vitiousnesse in this kinde , Monstra & portenta . Plat . Platina cals them Prodigious monsters against kinde . What should I say , silence is best in that which is so much abhorring to nature . And if you thinke this no cause of his remorse , we will goe yet further .

The consideration of the issue and birth it selfe , that it was incestuous . Phares and Zara , borne , I say not the children of Fornication , but euen of Incest . How might it make him blush and hang downe his head , when he could not looke vpon the fruit of his body , but he must behold the sinne of his soule . He could not haue seene a spot in his face , more plaine in a glasse , then this soule spot of incest in the faces of these little ones , borne vnto him . Well , Borhaeus in hunc locum . that they are thus , Non culpa est filiorum , sed sola parentum . It was no fault of the childrens , but the sinfull act of their parents . Wisd . 4.6 . And if it be true , that wisedome speaketh , That the children borne of the wicked bed , they shall be witnesses against the wickednesse of their parents ; for by reason of their sinne , Ecclus 41.10 . they are in reproch . Ecclus . 41 : surely this might touch the conscience of Iudah with some remorse . For what wrong doe they to holy Marriage when they seeke to compasse the fruit of it , quite out of that order which God hath set downe ? Gen. 2.18 . For it is Gods ordinance , and thereinto he secretly infuseth his grace , wherof he depriues Adulterine and spurious off-spring . As appeares especially in that they are forbidden entrance into the congregation of the Lord , Deut . 23.2 . euen to the tenth generation ; as if God should say , They shall neuer enter . Reasons may be these . First in regard of the ignominie and reproch of their birth , as that which comes forth with shame , and proceeds otherwise then that due course which God hath set downe . Secondly , because these through want of Gods blessing , seldome proue good : though I confesse the rule holds not alwaies ; Heroum filij noxa Pro . for Gods mercie hath a prerogatiue , and God will haue it appeare , that goodnesse is his gift , and that it comes not by propagation , or ex traduce from our parents ; but for the most part , such off-spring , is viciate and corrupt . We know the prouerbe ; Malus coruus , malum onum ; like bird , like egge . A third cause of this inhibition was to extoll holy Marriage , and to aduance the houses and Families of them that liued chaste , to encourage them to keepe their vessels pure , that their posteritie might not be reiected , or depriued of this blessing . For if the Adulterous broode should haue had equall priuiledge of honour , and entrance into the congregation , with the righteous seede , holy wedlocke should haue growne into a contempt : but because God will stand by his owne ordinance , therefore he will reiect such adulterine commixtures with fastidiousnesse and disdaine . Now the consideration of this , namely , the disaduantaging of his issue wronging the fruite of her wombe , and bringing vpon it that incestuous defilement and pollution , this might be a cause of some remorse . For though God forgaue the offence , yet the blot of it , all the teares that euer hee could shed , were neuer able to wash away . And if this were no cause , we will goe yet further .

Iudah was a Prince and an honorable man : and it is not vnlike but his birth & his minde were of equall greatnesse . No doubt , his reputation and good name was precious vnto him : Qua semel amissa postea nullus eris . Ouidius . Now his birth , his worth , his reputation , to be blemished with so foule a staine , so great a sinne as Incest : a man of so high place , to fall into so base an action , to giue so ill an example , so foule a scandall ; this might touch him neere , for such a one shall finde dishonour , saith Salomon , Prou. 6.33 . and his reproch shal neuer be done away . Nothing more forcible and perswasiue with the vulgar , then the examples of great men . The liues of such stand like looking glasses before the peoples eyes ; Validiora sunt exempla quam verba : Bern . Their examples are of greater perswasion , then the perswasion of their words . A great man of a good life , Et carbo & lampas est : saith a Father ; hee is a Cole burning , and a Lampe shining , & sibi ardet , & aliis lucet , Gregor . super Ezech . Hom. 1. hee warmes his owne conscience , he heates himselfe well , and he shewes a good light vnto others also . Lib . de pastore . De consideratio : ad Eugenium . Saint Augustine makes him a murderer , who liues aloft , and liues ill . Qui in conspectu populi male viuit , quantum in illo est , occidit : and Bernard : Sedes prima , & vita ima : The first and forwardest in esteeme and place , the basest and beastliest in behauiour and life , Monstruosares : he cries out of it . This Incest in Iudah a foule blemish in so great a man : his ill example might doe great hurt . It was bad inough that Ieroboam sinned ; but is farre worse , that hee made Israel to sinne . Tantum est peccare Authoribus illis . Great mens sinnes , are great maimes to the common-wealth ; and many base sellow will countenance himselfe with Vices , as well as with their coates of Armes , which as they presume to beare without right , so hauing such Authors , ( who seeme to sell sinne vpon warrantise , ) are the bolder to offend without checke . It is not so great an euill , that they are euill in regard of themselues ; but that they draw euill men vnto greater euill , by their euill example . The Prophet obiected it to Dauid , 2. Sam . 12. that by this foule sinne he committed , he had caused the enemies of God to blaspheme : And if you thinke the consideration of this did not touch him with remorse , we will goe yet further .

To see himselfe so grossely ouerseene and ouer-reached euen by a woman . Iudg . 9.54 . Abimelech , Iudg . 9. had rather his Page should thrust him thorow , then it should bee said , A woman slew him . Richard Plantag . D. of Yorke . Hen● . 6. That most heroick spirit of Yorke , chose rather with an handfull of men , to issue out against the Queenes great Armie ; then it should bee said , A woman cooped him vp in his Castle . It goeth against the heart of greatnesse , to be ouer-reached or kept vnder , either by inferiour or equall . Honour is haughtie , and dignitie impatient of the least indignitie ; yet they who striue most to keepe their mindes from basenesse , cannot alwaies keep their fortunes from declining .

Amongst all Iacobs sonnes , none sinned more grieuously then Ruben and Iudah : Gen 35.22 . both in Incest . The one defiling his fathers Concubine , the other his sonnes Wife : Yet when all the rest conspired to kill their innocent brother ; Ruben saued him by his mercie , Gen. 37.21.27 . and Iudah by his wisedome . That Iudah was very politique and wise , appeares in his speech to the rest of his Brothers , Hexapla . in Gen. concerning Ioseph ; What will it auaile vs ( saith hee ) to kill our brother , though wee keepe his bloud secret . I will tell you what we will doe , sell him to the Ismaelites . Now by this , as one well obserues , Iudah went about very politiquely to auoide three inconueniences . First , the guilt of bloudshed , that was a maine thing hee would not bee touched with ; the spilling of bloud . Secondly , whereas Iacob was wonderfully affected towards him , because he was the sonne of his old age , his reach was , by selling of him to these Merchants , to worke an impossibilitie that his Father might neuer see him . Thirdly , by his course , he thought to preuent the honour that Ioseph dreamt of ; namely , that the Sun , the Moone , and the 11. Stars , did reuerence vnto him ; which his Father interpreted of himself , his Mother , & the rest of his Brothers .

Yet this man , as deepe and as politique as he was , how grossely is he here ouer-reached euen by a seely woman ; as a man may say catched in a fooles trap . Imposturam fecit & passus est . Here was the deceiuer himselfe deceiued . Thamar had shorne his Fleece , and so for a time , Iudg . 16.19 . Iudah had lost his wit , as Sampson lost his strength : For whiles hee thought politiquely to auoide one mischiefe , in regard of his sonne , he fell into a greater in respect of himselfe . And here is the fruit of all humane policie , besides the sting it leaues behinde , and the poore conscience set vpon the Rack , they are many times circumuented in the plots and proiects , caught in their owne snares , and ouerthrowne in their owne deuises . Our age haue not wanted experience of such politicians , who hauing soared aloft in the highest pitch of fauour with their Prince , and haue beene as starres fixed in that glorious or be of the state . They needed not haue begged for honour , as Saul did of Samuel ; Honour mee before this people . 1. Sam . 15.30 . Gen. 32.9 . They might haue said with Esau ; I haue enough my brother . Their height haue beene like the height of Cedars : yet because they were not vpright in heart , but dissembled in their conscience with God and man ; as Ahab in his repentance ; 1. Kings 21.27 . some of them subtilly turning their outside to one Religion , their inside to another : Others seeking to compasse their lusts through prodigious and disasterous courses ; they haue beene catched in their owne snares , God discouering their wisedome to be foolishnesse , and all their deuices vanishing away , as the fome vpon the waters . And as the Gibeonites got nothing by their craft , but perpetuall slauerie ; so they dishonour and reproch ; Dead flies , Iudges 9. causing the sweet ointment of their honourable reputation , to putrifie , and euen stinke vpon the earth , as sometime the bowels of Antiochus did . But thus will it euer come to passe , that when greatnesse is not supported with goodnesse , Mole ruit suà ; it ouerthrowes it selfe with the owne weight . So iustly may it be said of all such polliticians , as Paul spake of the Gentiles to another purpose . Cum se prositeantur esse sapientes flulti facti sunt : Rom. 1.22 . When they professe themselues most wise , they proue themselues most fooles .

I will not precisely say , that either this , or any the former were causes of Iudahs remorse ; but now wee will come to the greatest and the last : The consideration of the sinne it selfe as it was an offence against God . He knew he had not done well . The horrour of the fact condemned him : Gen. 3.7 . the sinne presented it selfe before him , as the sinne of Adam ; the eyes of his iudgement and vnderstanding were opened , which at the first were dimmed , and dammed vp , that now he saw the foule errour he had committed , and no doubt his sinne lay at his doore ; Gen. 4.7 . his conscience pursues him , attaches him , condemnes him . Great is the power of conscience . He sees , he sees the greatnesse of his sinne , he knowes God is displeased , and therefore is touched with remorse for it . I say againe , Great is the power of conscience . Eadem est index , eadem tortor , eadem Carcer . Ipsa iudicat , ipsa accusat , ipsa damnat . It is both witnesse , iudge , prison , iaylor . It iudgeth , accuseth , and damneth perpetually . Wee neede no worse enemie then a guiltie conscience ; It is like an ill conditioned wife , it makes a man euer range abroad , he neuer loues to be at home ; he desires not the company of it : we thinke it our enemie , as Ahab both thought and spake of Elias . 1. Kings 21.20 . The rubs and checkes of conscience are full of restlesse terrours , as if it were vexed with furies . And surely little rest had Iudah , after sinne had set vp her rest . For when sinne comes into the heart , Aut Caesar , aut nullus . Apoc . 18.7 . she will be Caesar or no body ; I tell you shee will reigne alone , and say with Babylon , Sedeoregina ; I sit as Queene .

But Iudah heere did by his sinne , as Christ did by the euill spirit ; Mat . 8.32 . he casteth it out ; his lustfull affections he sent packing , as Christ did the Diuels into the Heard of swine ; and said vnto them {αβγδ} , Bee gone ; his little pleasure with Thamar turnes him to much displeasure , Nocet empta dolore voluptas . Horat . and brings him out of fauour with God , and all good men . Therefore here is his resolution , he breakes off his wickednesse , and comes at her no more .

Here is the first maine part of Repentance to abandon sinne , as the first step of the ladder to heauen . And I doubt not but Iudah ascended the next and the rest . For what can be more ? Being truely touched for this offence , hee resolues no more to touch Thamar . Repentance being nothing else but a transmutation and change of the minde : {αβγδ} . a turning from sinne , and a returning to God . Neither is it qualitas or habitus , but opus a worke ; and not euery work neither , but a worke of grace . In which , Terminus à qu● : Terminus ad quem . there is something we must renounce , and vtterly go from : Something we must recouer , embrace , and haue recourse vnto . As Lot went from Sodome to Zoar : Gen. 19.18 . so must we goe from the dotage of sinne , to the knowledge of grace . We must kill and crucifie the old man , with the lusts and concupiscences therof , and we must quicken & raise vp the new . If we haue giuen ouer our members to vncleannes as Iudah had here done , we must ( addresse our selues to the contrarie , Ephes . 4.24 . and ) make them the seruants of righteousnesse in holinesse ; as the Apostle speaketh . These are the passages to the gate of life . Abandon thy sinne , and winne heauen : renounce thy pleasures , Luke 16.25 . {αβγδ} . Psal . 16.12 . and thou shalt haue pleasures for euermore . No kingdome of glory , if thou beest not first in the kingdome of grace : no kingdome of grace , if thou hast not first abandoned the kingdome of sinne . First , in this , we are nats , borne ; in the other , renati , borne againe ; but in the third , beati , blessed for euer . Happy is that man , whose second birth hath altered and changed the first , for he shall finde peace and ioy at the last .

There must be a change of life in euery man , else must wee pay dearely for it at our change of death . I pray , what preserued Nineueh from destruction ? Fasting and sackcloth : No , no , saith a Father , it was the Renouation and change of their liues . It is not ciborum abstinentia , Chrysost . Hom. 3. ad populum Antioch . abstinence from meates , that God so much lookes after ; but peccatorum fuga , auoidance from sinne . What profiteth it to take downe the bodie by fasting , saith Ierome , & animus intumescit superbia , and the minde swolne and puffed vp with pride ? or to be nice forsooth , Ierome ad Caelantium . and curious in drinking a cup of wine , and yet ira & odio incbriari , make themselues drunke with malice and contentions : or to whip , chastice , keepe downe their bodies by discipline , and yet stand in the defence of publique Stewes , and wallow in the profusion of insatiable lusts . It is the renouation and change of the minde , that is all in all : which ariseth , not so much from the wrath of God for the sinne ; as from the hatred and detestation of it , because it is sinne .

So much for the third point .

Application in generall . I must now draw toward an end . What remaines but that with your patience , I set an edge vpon all that which I haue spoken with vse and application ?

When I first chose this Text , I entended not to vse it as the Popes porphirie Stoole ; or out of any singularitie , affecting more to speake of this , then of any other : neither is it onely this particular of Iudah that I may stand vpon , but I may runne through a Zodiack , an Alphabet of sinnes . Homo trium literarum . Plut. Ephes . 4.28 . And first I may say of the Theefe in the words of Paul : Let him that stole , steale no more : to the Vsurer let him oppresse no more : to the swearer let him blaspheme no more : to the Drunkard , let him quaffe no more : and so of the rest . Apoc . 3.18 . Here is eye-salue for euery one . Euery mans sinne , euen ea sola voluptas , is his Thamar ; by which he must doe as Iudah here doth , deale with it no more . And yet it may bee I speake of this sinne ; because in these daies , Non est flagitium mihi crede adolescentulum scortari . Ter . Adelph . I see it so little lookt after for punishment , as if it were but a light sinne , or not a sinne ; as Mitio spake in Terence . I know what I speake . The common Lawyers haue a phrase ; The eye of the Law . I am sure it is but a winking eye , it will see , and not see ; for euen Temporall Magistrates are much too blame for their lenitie and conninencie in this kinde . The vnhappy Cynicke said once , that Great theeues hang vp little theeues ; but this I am sure , the Law of Bastardie , and some others , are but as Spiders webbs , as one spake , the little flies are caught , and hang by the heeles , but great ones burst through . Therefore Diogenes when he saw a boy play the idle packe , hee went and beate the master ; Talia doces , siccine instruis ? So when we see these sinnes of Adulterie , Fornication , Incest , flye about as fierie Serpents , and our lusts breake forth as gusts in a Tempest . Nemo periculosius peccat quam qui peccata defendit . When they are impudent audacious , seeking defences for themselues , and out-facing vs with an whoorish forehead : wee must lay the fault vpon the Magistrate , and say with the Prophet ; Psal . 58.1 . It it true ? Doe ye iudge the thing that is right , O yee sonnes of men ? Doe yee punish sinne as yee ought , and execute Law with an vpright heart ? How then comes it to passe , that these sinnes are bolstred out , and that men are not afraid to commit such wickednesse ? But from the temporall power , let me come to the Spirituall . O tempora ; Cic . O mores : I am sorie so renowned and famous a Church as this of England , should haue no sharper censure for Adulterie then a white sheete . I will not be so bold as some reuerend Diuines , to make it a degree of Adulterie , to appoint a light or a sheete punishment for it . Perk . Armilla aurea mandat . 7. But I hold it much what like the Friers chastisement ; and yet the smart of it is so sore , that , forsooth , there may be a mitigation , by a Commutation of penance . Commutations . Somewhat giuen in the nature of an Almes to redeeme the sinne ; and giuen , it may be iustly be feared in im-pios vsus as in former times ( I pray God it be not so now : ) For in stead of reparations of Bridges , mending Sea-breakes , manuring High-wayes , maintenance of poore Schollers ; the money went no man knowes whether . Where money comes in fight , Iustice is put to flight . Thus making gold to haue the vertue that Charitie hath ,

Iudge Dodridge in his charge .

In Anglia qui extra matrimonium mulieribuscommiscentur , deprehensi sacerdotis imperio , die festo in processu cleri , &c.

Lib 1. de dictis & Fact . Alphonsi .

couering a multitude of sinnes . Ubipugnat pecunia , ibi expugnatur iustitia . Money many times puts iustice out of countenance , when the one comes in place , smal grace hath the other . What ; shall I say Dolendum ? Immo vero tollendum hoc : For it is too intolerable in this sinfull and vitious age . Aeneas Siluius many yeeres since , gaue this Church a scratch on the face , in his time for this corruption , declaring the manner of Penance then in vse : saith hee , Si quem poenae pudet , is auro noxam redimit : hee that would not endure the shame , might buy it off with his money . And if this sheete punishment bee but to fill the purses of corrupt men , it were better there were ordained no punishment at all ; but deale by Adulterie , as the Athenians by Periurie who though they made many seuere Lawes against other offences , yet made they none against that . Some say , it was because they thought no man so wicked as to forsweare himselfe ; but the reason is rendred to be : for that solum Deum existimabant , Merlin in Iob . tanti sceleris , tantaeque nequitiae vltorem esse : They thought God onely fittest and no man else , to be the reuenger of so great impiety . And surely though the lenitie and mercie of the Magistrate bee so great , that whatsoeuer punishment of right be due vnto it , yet it passeth away from it disguised : and though corruption in some bad men beare sway against the due execution of Law , yet that heauenly and vncorrupt Iudge , who neuer yet commuted or dispenced with any sinne : who , of such great wickednesse is both iudex and vindex , Gen. 39.7 . the searcher of it out , and the punisher of it ; as a seuerior magister , he will send an vnquenchable fire into their bones , to burne vp their lusts as the flame deuoures stubble . And though haply they auoid temporall plagues in this life , yet God reserues them vnder iudgement , for the life to come , and their damnation sleepeth not . Gen. 19.4 . The Sodomites who burned with vnnaturall lust , God destroyed with vnnaturall fire ; and according to the seuerall species and kindes of this sin , God hath seuerall plagues and punishments , varia vitia , August . varia etiam & supplicia . Men drowne themselues in their pleasures , Facilis descensus Auerni . Virg . as Leander in the Hellespont , and they shall be drowned indeede in a floud of fire and brimstone . It is an easie way to Hell : and these go the easiest of any . For in they ere are they be aware : Prudentius . as Prudently the Poet sang .

Tu praeceps ad mortis iter , tu Ianua Lethi Corpora commaculans , animas in Tartara mergis ;

And so it is true , and so will be found ; when ignobly and basely they defile their bodies , & satiate themselues in the sea of their brinish lusts , they plunge themselues headlong into these black , hellish , and infernall deepes .

Application in Particular . Well , let the vse of this concerne , First , Great men ; Secondly , All mer . Of the first sort if there bee any amongst vs , vpon whose heads I may iustly heape the coales of this present discourse , be their state and condition what it wil , let them here take a faire President from Iudah ; let them repent and be grieued , turne from their iniquitie , and be sorie for it . Yea let them lay before them the iudgements of God , as iron scourges to driue them from this sinne . I will not here shew how it hath beene punished : I am sure heere is an example of one that repented . Iudah lay in this sinne but three moneths , Dauid an whole yeere , but being wounded in conscience with remorse , how doth he beseeke God , and humbly entreat , to wash him from his wickednesse , Psal . 51.2 . and clense him from his sinne ? Those two sins of his , Murder and Adultery , had they not beene repented of , O they would haue beene vnto his soule , as the two Serpents at the breast of Cleopatra ; Plutarch . they would haue stung him to death . How was his body heat with lusts , as a Bakers ouen with flames ? yet did hee quench and extinguish all with the teares of his vnfained repentance . Iudah being here touched in conscience with like remorse , hee renounceth this sinne , and giues it quite ouer . Alas , how doe we couer our sinne , as Thamar her face , wiping our mouthes after our wickednes with the Strumpet in the Prouerbs , bathing our selues in our vices , ar Poppea in the milke of Asses ; Plinie . Suetonius in vita Neronis . and fishing after our sensuall pleasures with Neroes nets , euen with nets of gold and purple , buying the basest sinnes at the highest price : omitting no inuention , contention , art , studie , cost , to compasse the vncleane desires of our owne hearts ? He that created the eye , shall not he see ? Psal . 94.10 . And he that teacheth man knowledge , to leaue this , shall not hee punish ? God hath ordained that his Church should bee increased by an holy and pure seede , borne of lawfull matrimonie : Mal . 2.15 . yet Lord ; how impudent are the Adulteries of this effeminate , this wanton and womanish age ? Like Absoloms , vpon the tops of their houses , open & knowne to the world , to the high displeasure of Almightie God , abuse of holy Marriage , as if it were but a painted chaine , and to the shame and scandall of the whole Nation . Plutarch tels vs of a plague , that began at Ethiopia , from thence filled Athens , killed Pericles , vexed Thueydides , and spread farre . I cannot tell what to say of plagues ; but this I will be bold to speake , that as our sinnes spread , so the iudgements of God will spread likewise : If wee lengthen out our sinnes like Cartropes , his iudgements shall be like Cables ; if we multiply our iniquities as the mole-hils of the earth , plagues and iudgements shall bee as the mountaines of God , of incomparable weight to fall vpon vs , and to crush vs in pieces . O consider this , yee that forget God in the breach of holy Marriage , the blessing of Paradise , the gate of life , the entrance into liuing , the seed-plot of heauen : I say not the bands to knit , but the bounds to limit , restraine , confine mans posteritie in a right and a due course . Shall noblenesse , mightinesse , Greatnesse protect and beare thee out ? Say thou beest the greatest Gentleman in the countrey , or in the Court , as Ioseph in his masters house ; Gen. 39.9 . None is greater in the house then I : And that through excellencie of wit , or eminencie of place , thou canst husband the fauours of Princes , for thy greatest aduantage ; shall this protect thee in euill , shall it challenge any immunitie , or priuiledge to sinne ? Nay , the greater the wickeder , as one spake of a Dice player , Quanto peritior , tanto nequior ; the cunninger , the lewder : and as the wormewood stalke , the bigger it groweth , the bitterer it is ; so the greater men are in place , the more distastefull and fowle are their voluptuous actions .

Looke vpon this great man Iudah , though he had committed a sinne , yet he dwelt not vpon it , he kept not Thamar imparkt , nor did hee hurry her vp and downe the countrey in his Coach , he gaue her none annuitie , granted her no lease in Fee-farme : He went to her but once , and his conscience smarted for it : haply hee knew that by how much the greater his person was , the greater was the sinne ; and the greater sinne , the greater vengeance .

Secondly , all men must bee touched in conscience with the consideration of these particulars . First , that the examples and practises of great men must bee no warrant to be are them our in sinne . The soule that sinneth ( saith God ) shall die the death : and euery one must answere for his own selfe , for his owne sinne ; neither will it be any plea for vs , the following of great men in their euill .

Secondly , if we must needs imitate them , as the Apostle saith , I will shew you a more excellent way . 1. Cor . 12.31 . Obserue their vertues , and imitate them in their good examples : these , let vs approue , and approuing , let vs practise . In Iulius Caesars time , euery one praised the hooke nose , because he had oue ; and in the daies of Commodus the long nose bare it away : most men would bee Mathematicians vnder the reigne of Ptolomey : braue souldiers were in account vnder Xerxas , and Musitions vnder Nero ; because these Princes were accomplished in these seuerall delights . When did vertue , and good Arts more flourish , then vnder Traian the Emperour ; in whose time they say no poore man did euer begge , no learned man did euer want ? Meane men are stirred vp for the most part to follow and to apply themselues to that which most pleaseth their Princes : if it bee but to weare a garment , or tell a tale after them , or their fashion . Now if we applaud or imitate them in matters of indifferencie , how much better were it , in matters of piety and vertue ? nay , how much worse is it , if in vice and sinne ? Imitate not Peter in his periurie ; but in his repentance and teares : nor Dauid in his Adulterie ; nor Iudah in his Incest ; but imitate them in their sorrow and contrition : labour to be striken with the like remorse : quench thy lusts , abandon thy sinne , renounce thy pleasure , as Ioseph withstood his lasciuious Mistris , and God will receiue thee into fauour againe .

Thirdly , Iudah ye see had fallen into a grieuous and detestable sinne , yet he hath true remorse of conscience , and God in his mercy doth not cast him off : Rom. 11.29 . The gifts and calling of God are without repentance : and whatsoeuer he hath decreed concerning any mans saluation shall stand ; for his Election changeth not . The seale is surely fixt , 2. Tim . 2.19 . The Lord knoweth who are his ; and those which are once his , are his for euer : though they fall , yet shall they rise againe : and Dauid notwithstanding his Adulterie , shall be continued in his kingdome ; and Peter notwithstanding his periurie , shall bee confirmed in his Apostleship : and Iudah notwithstanding his Incest , shall bee established in his Patriarchal dignitie , and remaine the famous and renowned ancestor of Christ . Yet hence obserue two caueats . First , not to be secure or presumptuous , but rather worke out our saluation with feare and trembling . Secondly , when we haue seriously repented of any sinne , we must with Iudaeh neuer fall into the same againe .

Fourthly , learne from hence , yee adulterers and adulteresses , Iam . 4.4 . as the Apostle speakes , who choose to be at enmitie with God , that yee might be at amitie with the world : and are ready enough to fall into sinne as Iudah was , but neuer to haue his remorse in conscience to leaue it : who haue eyes full of Adulterie , 2. Pet . 2.14 . and cannot cease to sinne , hearts full of vncleannesse , Ier . 4.14 . and will not be washed ; how long thinke you , shall God forbeare , without punishment ? how long shal your faces be couered , your sinnes vnexamined ? Doe ye scoffe at God , 1. Kings 13. as Elias did at Baal ? Doe ye thinke he sleepes and must bee awaked ? Consider first the greatnesse of this sinne ; which appeares firstin that it is made the punishment of another sinne , Rom. 1.23 . Grauitas supplicij grauitatem denotat peccati . Aug. that is , of Idolatry . Secondly of all other sins it makes a man most inexcusable , because God hath ordained a remedy against it . Consider secondly , how wonderfull God hath beene in his iudgements against this sinne , How fearfull was the ouerthrow of Sodome and Gomorrha , Gen. 19.24 . Gehennam misit è coelo . when God rained downe vpon them hell from heauen , fire and brimstone , being the materials of their subuersion ? Zimrs together with Cosbi his Midianitish woman , how suddenly and fearfully were they slaine , Numb . 25.8 . whiles they were about this sinfull act ? How did God make Dauids heart to smart , nay , euen the heart of his whole kingdome ? What a strange and extraordinarie birth had Thamar , euen prodigious , monstrous , and with the wonderfull hazard and perill of her life ? God no doubt intending hereby to haue Iudah & her admonished of the greatnesse of the sinne , and that for the same they might be truely humbled . Gen. 3.10 . What a grieuous punishment laid God vpon Adam , but for once eating of an Apple , which a man would thinke to be no great sin ? Vpon Lots wife , but for once looking backe vpon Sodome , Gen. 19.26 . which might bee thought but a small offence ? Yet the one , God cast him out of Paradice , attainted his whole bloud , which could neuer bee restored but by the bloud of Christ : the other suddenly turned in , to a pillar of salt : Vbi respexit , tbi remansit ; where her fault was , August . there was her fall , where she offended there was she punished where her offence was committed , there God made her a monument of his vengeance before shee went further . If God will deale thus roundly with vs , and take vs in our trappes , for sinnes but once committed , and in some respect of a lighter nature , Lord what shall we thinke will hee doe , for our whoredomes and adulteries ? so often threatned against by God , so much detested and accursed of God , as that which brings a man to a morsell of bread , like a fire deuoures him to destruction , rootes out all his increase , destroyes the soule , shortens the life , brings a perpetuall infamy and blot vpon our name , and these not once committed , as Iudahs here was and no more , but often , more and more ; nourished with rewards , countenanced with fauours , born out with greatnes : Are they ashamed , saith the Prophet ? No , Ier . 6.15 . they are not ashamed : but stil go on with an appetite as insatiable as hell it selfe . I demand with Ieremie , Ier . 5.31 . What will they then doe in the end thereof ? Againe , looke here but with halfe an eye , and see what an infinite measuer of vengeance as a full cloud , hangs ouer the church of Rome , as a full cloud blacke and fearefull ; where occasions of Adultery are daily maintained , as the vow of single life in men and women : The toleration of priuate Concubines , and publique Stewes : The permission of marriages within the degrees forbidden , both by the Law of Nature , and the word of God . Nay the Pallace of the Pope himselfe ; Luitpr . lib . 6. cap . 6. Sanctorum quondam hospitium , nunc prostibulum meritricum , sometimes the arbour and harbour of Saints , now farre otherwise .

Lastly , how acceptable and pleasing vnto God is an holy and chaste life : not that forced chastitie of the Papists ; For vbi necessitas imponitur castitati , autoritas datur libideni , saith Augustine : August . de Virg . but when it pleaseth God to conser that gift to a single life , or in wedlocke , when the holy and pure vse therof is obserued . How highly hath it beene accounted of euen amongst the Heathen ? Valerius Maximus reports of a delicate and beautifull yong man , Spurina . Hippon . in marese abtecit , vt morte pudicitiam tueretur Val . Max. lib . 6. cap 58● . Fulgos . l. 6. cap 1. that all becut and mangled his face , because he would not be desired of women . One of the fairest dames in Greece threw her selfe into the Sea , to saue her chastitie . Fiftie virgins of the Spartanes killed themselues , because they would not bee deflowred of the Missenians . Lucretia of Rome , forced by Tarquinius , for very sorrow slew her selfe : Hippolytus shall euer be famous in the Tragedie , for withstanding the vnlawfull lust of Phaedra his step-mother ; who being falsely accused by her , and therevpon pursued by his owne Father , the Chariot brake wherein he fled , and his delicate body amongst the sharp-pointed flints was rent in pieces . What should I speake of Bellerophon , Pelius , and others ? Ioseph in Holy writ is renowned for this , and admired as a glorious starre in that beautifull Spheare of the Patriarches : Pulchrior in luce cordis , quàm in facie corporis , August . fairer in the light of his soule , then in the face of his bodie , saith a Father . Gen. 39.6 . He was a faire person , and well fauoured , saith Moses ; and therefore his chastitie was the more conspicuous , eminent , Gratior est pulchro veniens è corpore virtus . amiable : as a Ring better becomes a faire hand , then a foule fist ; or as the Diamond hath a greater grace fixed in Gold then in Iron . When we affect this beautie of the soule , ( a beame of diuine goodnesse shed into it ) whereby our sensuall appetites are subdued to reason , wee may be said to be more then men : for to liue chastely is to liue the life of Angels ; the difference is but only in faelicitate ,

Bernard in Epist. Gen. 29.30 .

Bonam nauem habes , sed malum gubernatorem . Isoc-Psal . 119.37 .

Impudicus oculus impudici cordis est nuntius . Aug. Iob . 31.1 .

non in virtute ; we walke in the one here , the other we shall enioy hereafter . It is ornamentum totius ornamenti , it is the Beautie of Beauties , the greatest ornament of all , and it shall endure , when all corporall beautie shall be eaten vp of wormes . Let vs affect this vertue of chastitie , as Iacob affected Rabel : The text saith , Iacob loued Rahel , and it well appeared he loued her indeede . If thou hast neuer so beautifull a bodie , yet if thy soule be foule and vnchaste , I may say thou hast a beautifull ship , but a bad Pylot . Auerte oculos tuos , turne away thine eyes lest they behold vanitie . An vnchaste eye is the messenger of an vnchaste heart : A subtill Spie , wanton and lasciuious . Iob was faine to make a couenant with it , and it was to the perill of his soule if he brake it . Let me speake once for all , and speake in the words of the Apostle : This is the will of God , euen your holinesse , and that you abstaine from Fornication . 1. Thes . 4.3 Col. 3.5 . Mortifie therefore your earthly members , Fornication , vncleannesse , inordinate affections , euill concupiscence . This is no age licentiously to wantonnize . This is the day of grace , and ought not to be made the night of sinne . Walke honestly therefore , Rom. 13.13 . as in the day , not in chambering and wantonnesse . But put yee on the Lord Iesus Christ , and make no prouision for the flesh to fulfill the lusts of it . S. Augustine reading this very place , was conuerted by it . Let vs thinke vpon this ; and vpon the day of our common appearance . For as death leaues vs , Qualem te inueniet Deus talem te iudicet . Aug. Iob . 20.12 Apoc . 21.27 . Apoc . 22.17 . so the day of iudgement shall finde vs. If we die sinfull and vncleane , Christ at his comming shall so finde vs , when all the sinnes of our youth , which haue been sweet in our mouth , will be as bitter to our soule as Aloes to our taste , and will be as eager & fierce vpon vs , as the wolues in the euening . Wee know no vneleane thing shall enter into the new Ierusalem : Heauen is no Inne to entertaine all commers . Without shall be dogs , inchanters , whoremongers . Labour then for true remorse , and for vnfained repentance : Wash thy heart from wickednesse . Make thy body the Temple of the holy Ghost , and let thy soule bee the Holy of holiest , Ier . 4.11 . 1. Cor . 6.19 . Heb . 9.12 . 2. Cor . 6.38 . Ier . 31.1 . 2 Cor . 7.1 . Psal . 67.7 . where Christ may enter in once for all . If we touch no vncleane thing , wee shall be the sonnes and daughters of God . Wherefore ( saith the Apostle ) hauing such promises , let vs clense our selues from all filthinesse of our flesh , and finish our sanctification in the feare of God . So God , euen our owne God , shall giue vs his blessing ; God shall blesse vs , and our race and posteritie after vs and make it an holy seede . Hee will giue vs a long life in this life , and eternitie of daies , in the life to come . Hee will marry vs vnto him for euer , in righteousnesse , Hos . 2.19 . in iudgement , in mercie and compassion . Cant . 1.1 . Hee will kisse vs with the kisses of his owne mouth , and giue vnto vs eternall pledges and testimonies of his loue . Cant . 5.12 . Wee shall heare the voice of our welbeloued ; saying , Open vnto me my Sister , my Loue , my Doue , mine vndefiled . He will set vs by his owne side ; Nay , hee will set vs as a seale vpon his heart . Cant . 8.8 . Wee shall be the pleasure of his eye , the very ioy of his soule , he will cause his blessed Angels to keepe vs company , and to solace themselues with vs. Neuer , neuer was the eye of any man , more pleased in the sweetnesse and beauty of a face , then God is delighted in the soule of that man , which truely repenteth .

Conclusion . Now holy Brethren ; Right Worshipfull , and you Honorable Iudges : Iudah in the end of your circuite this Lent time , hath done his Penance before you ; His shame is past , his offence pardoned , his resolution for amendment apparent to accompany with Thamar no more . What remaines , but that you cleere him in your priuate iudgements , and account him as an honorable Patriarch , a famous & renowned Ancestor of Christ ? When Iacob his father lay vpon his death-bed , hee prophesied thus of him : Gen. 49.10 . Gal. 4.4 . The scepter shall not depart from Iudah till Shiloh come . Shilo came at the fulnesse of time ; when the Scepter departed , that is , the ciuill policie and gouernment of the Iewes was dissolued , and transferred to the Romans : The line and stock of Iudah so exactly recorded , so highly accounted , now dis-regarded and consounded amongst the rest : and Shilo shall come againe , Apoc . 1.7 . Mat . 25.31 when he shall come with clouds , and euery eye shall see him , and they that pierced him through shall behold him . when this Iudah shall stand before him as pure , as if he had neuer been defiled , and this offence of His , this great offence shall be blotted out , when hee shall be honoured with euerlasting honour , and be clothed with a garment of righteousnesse downe to his feete , when both He , and we shall stand at the right hand of Christ , Mat . 25.33 and all our iniquities shall be done away , when we shall goe vp with him into heauen , and behold the glorie of his blessed Saints and Angels , and wee our selues ouer-ioyed in glorie : 1. Thes . 5.23 . Euen so Lord Iesus , ( fit vs for thine owne selfe , and then ) come quickly . I conclude with the prayer of the Apostle : Now the very God of Peace sanctifie you throughout , and and I pray God , that all our hearts and soules may be kept pure and blamelesse , vntill the comming of our Lord Iesus Christ . Amen .

FINIS .