Ientaculum iudicum: or, A breake-fast for the bench prepared, presented, and preached in two sacred seruices, or sermons, the morning sacrifice before the two assises: at Thetford, at Norwich: 1619. Containing monitory meditations, to execute iustice and law-businesse with a good conscience. By Samuel Garey, preacher of Gods word in Win-farthing in Norff. Garey, Samuel, 1582 or 3-1646. 1623 Approx. 65 KB of XML-encoded text transcribed from 21 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2013-12 (EEBO-TCP Phase 2). A01473 STC 11598 ESTC S102832 99838594 99838594 2978

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 Early English books online. (EEBO-TCP ; phase 2, no. A01473) Transcribed from: (Early English Books Online ; image set 2978) Images scanned from microfilm: (Early English books, 1475-1640 ; 1099:02) Ientaculum iudicum: or, A breake-fast for the bench prepared, presented, and preached in two sacred seruices, or sermons, the morning sacrifice before the two assises: at Thetford, at Norwich: 1619. Containing monitory meditations, to execute iustice and law-businesse with a good conscience. By Samuel Garey, preacher of Gods word in Win-farthing in Norff. Garey, Samuel, 1582 or 3-1646. [8], 70 p. Printed by B[ernard] A[lsop] for Matthew Law, and are to be sold by Edmond Casson at Norwich in the market-place, at the signe of the Bible, London : 1623. Printer's name from STC. Cf. Folger catalogue, which gives signatures: A-K⁴ (-A1); pagination from NUC. "A manuall for magistrates" has separate title page. Running title reads: A breake-fast for the bench. Reproduction of the original in the British Library.

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Ientaculum Iudicum: OR, A BREAKE-FAST FOR THE BENCH: PREPARED, PRESENTED, and PREACHED in two Sacred Seruices, or Sermons, the Morning Sacrifice before the two Aſſiſes: at Thetford, at Norwich: 1619.

Containing monitory Meditations, to execute Iuſtice and Law-Buſineſſe with a good Conſcience.

BY SAMVEL GAREY, Preacher of GODS Word at Win-farthing in Norff.

EZECH. 3.1.

Sonne of man, eate that thou findeſt, eate this rowle.

 IOHN 10.10.

And I tooke the little Booke out of the Angels hand, and eate it vp, and it was in my mouth ſweete as honey, but bitter in my belly.

LONDON, Printed by B. A. for Matthew Law, and are to be ſold by Edmond Caſſon at Norwich in the Market-Place, at the Signe of the Bible, 1623.

TO THE RIGHT WORSHIPFVLL SIR THOMAS HOLLAND, KNIGHT, and his very worthy Lady, all happineſſe Externall, Internall, Eternall. (RIGHT WORSHIPFVLL)

THe law of Nature, which condemneth ingratitude, yea, the common Rules of humanitie, which oblige the gratefull to good Benefactors, enforce mee to this Dedication.

I haue reaped with a plentifull hand the goulden harueſt of your fauors, in requitall whereof, I tender vnto you the ſmall gleanings of my poore labours: for although I am eaſily ouercome of others, in parts of nature, learning, and grace; yet, in gratefulneſſe to my good friends, I ſay with reſolute Luther, Cedo nulli: I euer abhorred from my heart that fault, wherewith the Rom. 1.21. Apoſtle taxeth mankinde, they were not Thankfull.Seneca. Many men like Zeno's mony-minſtrell, ſing for ſiluer, or pipe for pence, to whom the Wiſeman ſaid, Si dedero, & te, & pecuniam perdo; When their turn is ſerued, they returne no thankes: I hope I ſhall neuer merit an excluſion out of the Kalendar, or Catalogue of your thankfull debtors: Saying with Seneca, Epiſt. 8 3. Nunquā tibi gratiam referre p • tero, illud certè non deſinam vbique confiteri, me ferre non poſſe; God accepts votall ſatisfaction, where is no power of actuall reſtitution: I know you deſire to imitate your Maker; and with him, Solutio debiti eſt grata confeſsio Beneficij. But to pretermit all publike and priuate debts of dutie, whereby I ſtand engaged to your Seruice, theſe two Twinnes, or ſiſter-Sermons deſire to call you Patron; who as they were conceiued, and brought to light by the life of your loue, ſo they run to you to be their Protector: And to none more willingly doe I commend, and communicate my preaching paines, then to your Worthineſſe (ſo cordially affected to the Goſpell), who of all the Tribe of Gentrie in theſe parts (whereof be many ſincerely religious), yet among the moſt eminent, (if Enuie be not iudge) you merit the Palme:Pro. 31.29 Many haue done vertuouſly, but you ſurmount them all: And as the flower of Religion (Pietie) is fixed in your heart; ſo the fruits of it, flow from your hand, (Charitie, & Hoſpitalitie): farre vnlike many wandring Planets in ſome places, who at Michaelmaſſe make the Countrie their Circumference, to gather in their Rents; but at Chriſtmaſſe, when they ſhould expend their ſtore to feede the poore, make the Citie, or their Coſens houſes their Center; as great non-reſidents from the Basket, as ſome of our coat be from their Benefices: but you with charitableIob. 31.17. Iob may ſay, I haue not eaten my morſels alone, the fatherleſſe haue eaten thereof: Couetouſneſſe neuer ſtood for Porter at your Gate.

But I will not blow a trumpet of your vertues, and almes-deedes; theyReu. 14.13. ſhall follow you to Heauen, whē your body falleth to Earth: and herein you are worthy to be praiſed, that though you deſerue, yet you deſire no praiſe:Seneca. Magnum est, nolle laudari, & eſſe laudabilem; You haue the loue of the Clergy, Gentry, Country; the fire of this Triple Loue flames in many hearts,Cant. 8.7. Much water cannot quench this loue, neither can the flouds drowne it; Vereor, ne violem frontem tuam, Sedem verecundiae.

Worthy Sir! Accept in good part this poore oblation of my deepe Affection, then which fauour, when I weigh my worth, I can wiſh no more; when I remember you, I do hope no leſſe. I preached theſe curſory meditations at your appointment, in the time of your great Imploiments (being the very worthy high Sherife of Norfolke) and then they found good acceptance; and the Lord chief Iuſtice, the Oracle of the Aſſiſes, graced them with approbation, requiring a copy of them for priuate deuotion, which here I publiſh (perſwaded by many) to poſteritie: So crauing a fauourable conſtruction, and acceptation of this plaine, and perfunctory labour, with my hearty prayers to God, to make your pathes euery way proſperous, To bleſſe your Worſhip, your religious Lady, and hopefull progenie with health, and happineſſe on earth, and with a glorified life in Heauen, I euer reſt

Your good worſhips to command, SAMVEL GAREY.
To the gentle READER.

ANtiquity placed Mercury in their Temples among the Graces, meaning, that as Mercury (the ſuppoſed God of Eloquence) and the three graces, the Ladies of Curteſie, were placed together; ſo Speech is deſirous of friendly Eares, and Writers wiſh Curteous Readers.

When men reade with a minde to carpe, then their throats are ſo narrow that nothing will downe; this ſeems too round, or too flat, too blunt, or too ſharpe, one way awry. Many who keepe no warmth in their owne Chimney, will finde fault with their Neighbours fire: I ſay with Martial,

Carpere vel noli noſtra, vel ede tua.

What I preached to the Eare, I here preſent to the Eye, that one way or other it might get to the heart: wherein I feare the fortune of Seiramnes the Perſian, who ſeeing many men wonder that he ſpake well, but nothing which he ſpake, euer practiſed, anſwered, That words were in his owne power, but Succeſſe aboue his reach: So the Admonitions here propounded, be good, and wholeſome, the Succeſſe I referre to God, who muſt giue increaſe.

In publiſhing of which poore paines, I hunt not after worldly praiſe, or profit, the two Lackies of moſt mens labours: praiſe is but a vulgar breath, or ayre, fit to feed a Cameleon, my ſtomack can brooke no winde: and profit, many times they finde moſt, who preach or print leaſt:

Hos ego verſiculos feci, tulit alter honores:

The Drones which creepe into the Hine, ſucke away moſt of the honey, when the labouring Bees be ſtarued: All I can ſay for my ſelfe is, I deſire to doe good; Whereof if I faile, yet my intent ſhall content my conſcience: ſaying with the Romane Orator,

Malim mihi facultatem, quàm voluntatem deeſſe.

So crauing thy curteous Acceptance of my good will, ingenuouſly acknowledging, that frequency in the Seruice of Preaching, depriues me of leiſurable times to poliſh any thing for the Preſſe, or to make (as once one ſaid) my labours to ſmell of the Candle: If ought be amiſſe, impute it to the weakeneſſe of men: what herein is good, for thy good, giue glory vnto God, and to the word of his Grace, which is able to build thee further, &c. I reſt

Thy Chriſtian Well-willer Sa: Garey.
A BEAKE-FAST FOR THE BENCH. TEXT. PSAL. 2. v. 10.

Be learned ye that are the Iudges of the earth: ſerue the Lord in feare.

THis PſalmePiſcator in l • t. is partly propheticall, and partly protrepticall, and paraeneticall.

The Pſalmiſt propheſies of the Kingdome of Chriſt vnto the tenth verſe: and then exhorts & admoniſheth all Kings, and Iudges to ſerue, and honour this high and holy Lord and King, in the three laſt verſes following.

Of the Kingdom of Chriſt, three things propheſied: 1. Of enemies: Why doe the heathen rage? verſ. 1. 2. Their enterprize: The Kings of the earth band themſelues, &c. verſ. 2. 3. Their ouerthrow followes. ſpecially deſcribed, verſ. 9. Similitudine diſsipationis vaſis figlini: Breake them in peeces like a Potters veſſell.

The ſecond part of the Pſalme paraeneticall, Admonitorie, or exhortatorie to ſerue Chriſt, who is here prophetically preſigured. I will be no generall Surueior of this Pſalme, vpon a little peece of ground I ſet this Fabricke.

And this Dauid, a princely Prophet, who from a poore Sheepheard raiſed by God to ſit vpon the Kings Bench, here giues a Spirituall Charge to Kings and Iudges: Dauid, the prolocutor, is 〈 in non-Latin alphabet 〉 Let the hearer be, 〈 in non-Latin alphabet 〉 :

A Charge, Quibus? de quibus?

1. To Kings, and Iudges. 2. Be wiſe: be learned.

The duty of both conioined: Serae the Lord in feare.

I haue choſen halfe his charge, worke enough for my diſcourſe, and for your practiſe.

In this Apoſtrophe, or Compellation, behold Danids Information, and Exhortation:

Information, Be learned.

Exhortation, Serue the Lord in feare.

Here is both Theoricum, & Practicum.

1. A Qualification, in quo: Be learned. 2. A Caution, circa quod: Serue the Lord in feare.

Three parts, the principall points of all: 1. The perſons, Iudges; there is dignitas: Their dignitie. 2. Their properties, erudimini; Be learned: there is qualitas, their qualitie. 3. Their practiſe, Serue the Lord in feare, there is pietas, their pietie.

Thus this Text, like a ſmall Garden-plot, yeelds plenty of rarities: like toMatth. 26.7. Iohn 12.3. Maries little Box full of ſweete ointment, which being opened, the ſauor perfumes an whole houſe: Verba pauca, longum Epiphonema: Few words, yet full of weight: In handling of them, we implore Gods aſſiſtance, and your fauourable patience.

1. Of the perſons, Iudges: dignitas perſonae.

Iudges are of Gods owneIudg. 2.16. raiſing. Their calling, and office venerable: Nomen honorificum apud omnes; an honourable name among all: Their Authoritie not to be controuerted, except God be countermanded.

IudgesActs 13.20. ruled in Iſrael 450 yeares: and becauſe1 Sam 8.3. Samuels children were bribing Iudges, therefore the people of Iſrael cried, and called for a6. King to iudge them like other Nations.

For before that time,1 Sam. 7.15.16. Samuel Iudged Iſrael, and went about yeare by yeare, (as it were in circuite) to Bethel, Gilgal, and Mizpeth, and iudged Iſrael in all thoſe places.

Moſes the firſt, who choſe Iudges by the counſell ofExod. 18.21. Iethro: which practiſe after continued long in Ieruſalem: they had their Gaſith, their Court, in the inward Citie, which the Iewes called Sanhedrim, the Greekes Syned • ion, the counſell of the Elders.

I purpoſe to paſſe by the Antiquitie and Authoritie of Iudges, their properties are markes more proper for our diſcourſe: and theſe properties ſpecially fiue, required in a iuſt Iudge.

1. Perſpicacit as ingenij: deepe vnderſtanding. 2. Audacitas An • mi: boldneſſe and courage. 3. Honeſtas conſcientiae: honeſty of Conſcience. 4. Impartialitas Iuſtitiae: vprightneſſe of Iuſtice. 5. Aequitas ſententiae: Equitie of Sentence.

Theſe ſiue faire properties are better ornaments to adorne Iudges, then Ioſephs ſiueGen. 45.22. ſuits of rayment to ſet out Beniamin.

1. Perſpicacitas Ingenij: ſharpneſſe of apprehenſion: Ignorantia Iudicis eſt calamitas innocentis (ſaith Auſlen), the Ignorance of a Iudge is the calamitie of the Innocent: and graue Iudicium eſt eius, qui non habet iudicium, ſaith Seneca: Grieuous is his iudgement, who hath no iudgement. They muſt be wiſe, and learned, and haue the eyes of vnderſtanding in their owne heads, not to be guided by others: or like thePlutarch. Lamiae, carry their eyes in a boxe: ratherMatt. 10.16. to be wiſe as Serpents. A Magiſtrate ſhould not be like Polyphemus, who had but one eye, and that a had one: to be monoculate rather, like Argus, oculatus à fronte, & à tergo: eyes before and behinde: An office, which requires the prayer of theEpheſ. 1.18. Apoſtle, That the eyes of their vnderſtanding may be enlightened: So hard a Taske to performe, that the SonEcclus. 7.7. of Syrach counſelleth; Seeke not to be made a Iudge or a Magiſtrate, leſt thou be not able to take away iniquitie.

I haue read, that Heraclitus being ſicke examined his Phiſition, concerning the cauſe of his ſickneſſe, and for that he was ignorant of the cauſe, he would none of his Phiſicke, ſaying; If he be not able to ſhew me the cauſe, he is leſſe able to take away the cauſe of my diſeaſe: So the Phiſition of the politicke Body, If he hath not wiſedome, and knowledge, he can neither ſee, nor take away the cauſes of the corruption of Common-wealths: but by a man of vnderſtanding, a Realme endures long, ſaithPro. 28.2. Salomen.

They had need of great knowledge and experience, who are appointed Inſtruments to preſerue Regem. The King. Iagem. The Law. Gregem. The Country.

They had neede to be learned, and able to carry the Iethro of Counſell in their owne Boſomes. There are many ſores and ſickneſſes in a Common-wealth: Fraude is ſubtle:

—mille necendi

Artes: a thouſand waies to deceiue:

And as Ouid of Autolicus, that he was

—furtum ingenioſus ad omne:

Witty in all kinde of wickedneſſe.

The world is full of wicked wits. Magiſtrates had neede of Serpentine wiſedome, toCant. 2.15. take the little Foxes of the world:Ier. 15.19. to ſeparate the pretious from the vilde.

The Aegyptians Embleme was, Oeulus cum Sceptre: an Eie with the Scepter. The Heathens in their Hierogliphicks did decipher Iupiter with an Eie, and an Eagle: inſinuating ſuch a nature beſeemed his Maieſty, not to be deceiued, or deluded by any Obiect: To be Eagle-eyed, and to be Lion-hearted. Magiſtrates ſhould be for Wiſdome, Eyes; for Inſtruction, Eares; for Protection, Hands; for Supportation, Legges. LikeIob 29.15, 16. Iob, who was Eyes to the blinde, feete to the lame, hands for the poore, to helpe the fatherleſſe and friendleſſe. ThePſal. 10 13. poore commit themſelues vnto you, for you ſhould be helpers of the fatherleſſe.

1 Iohn 5 19. Mundus in maligno poſitus, the world is ſet vpon wickedneſſe: yea (asMic. 7.2. Micah) Euery man hunteth his brother with a net. So that I may ſay of the ſubtletie of ſinners, as Caeſar ſaid of the Scythians, Difficilius inuenire, quàm interficere; Harder to finde them, then to foile them: like the fiſh Sepia, they can hide themſelues in their owne mudde; or like the fiſh Atramentarius, they will ſo roare in the water, it is hard to catch them: So that the Magiſtrates, the Kings-fiſhers, had neede of great experience, induſtrie, and wiſedome to catch them with the hookes of Iuſtice, who are ſo crafty, and ſlipperie to auoide and eſcape them. Be learned therefore O yee Iudges of the Earth, and pray to God with1 King. 3.9. Salomon, Giue vnto thy ſeruant an vnderſtanding heart, to iudge this people, to diſcerne twixt good and badde.

None might come into the number of the Rabbins among the Iewes (as Picus Mirandula writes) vntill they could ſpeake ſeauen Languages: ſo none are fit for Magiſtrates, who are not furniſhed with good literature, and wiſedome: And as you are (asAct. 7.22. Steuen ſpeakes of Moſes) learned in all the wiſedome of the Aegyptians; ſo ſeeke to countenance Learning. It is an old and true ſaying; Scientia non habet inimicum praeter Ignorantem, Learning hath no enemie but the Ignorant. Tantum ſumus, quantum ſcimus: not liuing, but learning ſhould make a man eſteemed. I ſay of Learning, as our Sauiour of Wiſedome,Matt. 11.19. Shee is iuſtified of her children.

Be not likeTob. 2.11. Tobyes Sparrowes, who built vnder Tobyes roofe, yet were a meanes to put out his eyes: but herein I vſe the modeſty of theHeb. 6.9. Apoſtle, Wee haue perſwaded our ſelues better things of you, and ſuch as accompany ſaluation, though I thus ſpeake. Thus much, or little, of the firſt propertie Perſpicacitas Iugenij, Sharpneſſe of wiſedome: which I point at, not proſecute: for, Sus Mineruam, I am too ſhallow to put my foote too deepe in your fountaine.

2. Propertie, Audacitas Animi; boldneſſe and conrage.

SoEx. 18.211 Iethro aduiſeth Moſes, to chuſe men of courage, &c. So the Lord creating Ioſuah Iudge of Iſrael,Ioſh. 1.6. Confortare, et eſto robuſtus; be ſtrong and of a good courage. A ioyfull ſight, when they on the Bench, like the menNab. 2.3. Nabum ſpeakes of, The valiant men are in Scarlet: and as the Angell ofIudg. 6.12. Gedeen, The Lord is with thee thou valiant man.

Multi homines, pauci viri: many men, yet few of courage: likeNeh. 6.11. Nehemiah, Should ſuch a man as Nehemiah flye? Courage an eſſentiall propertie to adorne a Iudge.

A Iudge ſhould not be 〈 in non-Latin alphabet 〉 , nor 〈 in non-Latin alphabet 〉 , without heart, or head.

Wee reade in the Fable, when the Hart is made a iudge twixt the Wolfe and Lambe, it muſt needes go on the Wolfes ſide: Quis metuit offendere, cum Iudex metuit abſcindere? Who feareth to offend, when the Iudge feareth to puniſh?

Foure waies (ſaith Anſelmus) humane Iudgement is peruerted.

Timore, by feare. Amore, by loue. Odio, by hate. Lucro. by luker.

But they who be in authoritie, ſhould be free from theſe corruptions, the foure mortall feauers of this courting Age. Men of courage, yet farre from choller, like the Puiſition Hippocrates, of whom it is written; That he was neuer ſeene to be in choller with any man: who had many Schollers, yet permitted none to pracliſe till they had taken an oath before the Altar of Apolto, land brcuiate diſeaſes to their vttermoſt power.

A good preſident for Phiſitions, and a good patterne for Lawyers to abbreniate Sutes to their vttermoſt power. A long Sute in a Court, like a long ſore vnder a Surgeon, it may increaſe coyne, it decreaſeth credit.

In the Iewiſh Common-wealth, Iudgement SeatsRuth. 4.2. placed in the gates of the Cities, intimating quicke diſpatch: Quod ſacis, fac cuò. Sutes ſhould not grow aged, and gray-headed in Courts: experience ſpeaks it; Non terminata negotia, donec enacuata Marſupia: The matter in hand, ſo long as money in hand. An hungry Age for money: Auri ſacra fames; an induſtrious Age in the chaſe of treaſure: many ready to cracke their Lungs to plead for Fees: I confeſſe a Lawyers life is painfull, riding from terme to terme, from Court to Court, a worke to make a man ſweat, and therefore no maruaile, though the Clyent bring a golden bottle to quench the thirſt. It is ſitting, the Law ſhould be coſtly, elſe it would be too common: Malice often giues vp the ghoſt for lacke ofCuria panperibus clauſa eſt. gold: the world too full of wrangling Clients, and the Lawyer with an Ablatiue caſe, gets away the money, and throwes them the bagge; and many a contentious Clyent may ſay to his Aduocate, as Balaams Aſſe to his Maſter,Numb 20.30. Am not I thine Aſſe, which thou haſt ridden vpon, ſince thy firſt time till this preſent day. They are ridden with golden ſpurres: and as Aquinas, in ciuill cenſures ſpeakes; Damnum pecuniae propter bonum animae; Puniſhment of the purſe may be phiſick for the ſoule: yet a Phiſitian, who puts his patient out of paine by a quicke recouery, is worthy of a double reward: ſeſtina lentè, make ſlow ſpeede is no good practiſe in Phiſicke, or Law.

But I paſſe theſe inferior members of the Law, they lie not within the way, or walke of my text, I dare ſcarce ſalute them, and except they make better ſpeede, I dare not ſay,2 Ioh. v. 11. God ſpeede. You who be the Rabbins of the Law, ſhould be men of courage; animoſi, luminoſi; full of braines, and heart; to feare, or flatter none: Iudex cordatus quaſi lat is quadratus; A ſtoute Iudge, like a foure-cornerd ſtone; no winde or weather ſtirre it, likePſal. 125.1. Mount Sion, which cannot be remoued: Qui habet ſe, habet totum in ſe, He who is Maſter of his owne minde, is a ſit man for this worke.

They who ſit in Moſes chaire, ſhould be men of courage, and good Conſcience, and alwaies thinke vpon the ſentence, which the young man put vnder the pillow of King Darins, 1 Eſd. 3.12. Truth ouercommeth all things: and to end this with Syrachs Ecclus 4.9. admonition, Deliuer him who ſuffers wrong, from the hand of the oppreſſor, and be not faint-hearted when thou iudgeſt.

3. Propertie: Heneſtas conſcientiae: Honeſty of Conſcience.

Now there is a threeſold Iudgement: Coeli, aboue, in Heauen. Saeculi, below, on Earth, Conſcientiae, within, in thy Conſcience.

AndEcclus. 14.2. bleſſed is he, who is not condernned in his owne conſcience: Socrates may be your friend, Plato your friend; but Truth and a good Conſcience preferre before all. The Conſcience of a Iudge ſhould be as true to God, as Sunne to day; no way to be corrupted by bribery, or any partialitie; able to ſay with2 Cor. 1.12. Paul: Our glory is the teſtimonie of our Conſcience: and truly to proteſt with vpright1 Sam. 12.3. Samuel; Behold, here I am, beare record of me, whoſe Oxe haue I taken? whoſe Aſſe haue I taken? of whoſe hand haue I receiued any bribes, &c. It is a comfort to the ſoule, when able to beare a part in Dauids ſong, O Lord, thou knoweſt my Pſal. 7.8. Innocencie.

There is nothing worſe (ſaithEcclus 10.9. Syrach) then a couetous man: for his Conſcience will be corrupted with, Omnia haec dabo, Matth 4.9. all theſe will I giue thee.

Therefore Dauids petition neceſſary,Pſ. 119.36. Incline my heart O Lord vnto thy teſtimonies, and not vnto Couetouſneſſe: The 1 Tim. 6.10. deſire of money is the roote of all euill: Such a couetous IudgeActs 24.27. Felix, who did grope for a bribe. He who ſels Iuſtice for ſiluer, ſels his Soule to damnation.

It is a clauſe of a Iudges oath (as I haue heard) when he is promoted to that office, to repeate this direſull imprecation: If I doe not Iuſtice, God blot me out of the Booke of Life: a fearefull oath, if not faithfully performed: Had they Robes as rich as Salomon, or dominions as large as Alexander, yet if corrupt, they may quake at their doome, to be blotted out of the booke of life: O verbum ipſa gehenna terribilius; Chryſoſt. A word more terrible then hell it ſelfe: asWiſ. 6.1, 3, 4 Wiſedome her ſelfe, Learne ye that be the Iudges of the earth, the Lord will trie your workes, and ſearch out your Imaginations, and for the mightie abides the ſorer Triall. ThereforePſal. 57.1. Dauid examines all, Are your minds ſet vpon Righteouſneſſe, O yee congregation? and doe yee iudge the thing that is right, O yee ſonnes of men? Many make their conſcience poore, to make their coffers rich: wee enuie not the grauell which ſtickes in the throat of the vnconſcionable: It is better to be Pauperem pium, quàm proſperum peccatorem, a godly poore man, then an vngodly rich man. A little that the righteous hath, is better then the riches of the vngodly. And ſaith Dauid, Pſ. 37.16. Ill gotten goods neuer proſper: and ſaith Iob, Iob. 15.31. Fire ſhall deuoure the houſes of Bribes.

I haue read, how the Sophy of Perſia, being to ſend a great ſumme of money for an oblation to Mahomet in Arabia, would ſend none of his owne coine, becauſe it was gotten by ill meanes; but exchanged it with Merchants, whoſe money (he thought) was gotten honeſtly, and with a good conſcience. Doe vnbaptized Idolaters know, that vnconſcionable offerings are vnwelcome offerings to their falſe, and fictitious gods? and ſhall not Chriſtians much more acknowledge, that the true God of heauen & earth loatheth the ſeruice & ſacrifice of vnconſcionable ſinners? hePſal. 6.8. cries, Depart from me ye workers of iniquitie. Many withTim. 4.10. Demas ſtoop for gold, & loſe the goale; and What ſhalit Matt. 16.26 profit a man to win the whole world, & loſe his ſoule?

Quicquid agas, prudenter agas, et reſpice finem: Remember the end, & you ſhal neuer do amiſſe: wealth isGen. 27.39. Eſaus portion, the fatneſſe of the earth ſhall be thy dwelling place: But God Gen. 27.28. giue thee of the dew of heauen, is Iacobs bleſſing: Gods children ſay —Non eſt mertale quod opto: If God proſper them with wealth, they praiſe God, and neuer practiſe to augment their ſtore by a bad conſcience: they ſeeke not to ſet their neſt on high, byHab. 2.11. making the ſtone to cry out of the wall, and the beame out of the timber to anſwer it. The Sonne of man, Iudge of quicke and dead, is ſaid toReu. 1.14. haue Eyes as a flame of fire: Eyes to behold ſinners, as a flame of fire, to puniſh for ſinne: Teſtes factorum ſtare arbitrabere Diuos:Heb. 4.13. All things are naked, and open to his eyes: he behold, all deeds of darkeneſſe: no curtaines can keepe out the light of his eyes: Horace: Noctem peccatis, & fraudibus obijce nubem:

No cloud, nor night can dazell Gods eyes:Zeph. 1.12: He will ſearch Ieruſalem with lights, and viſit the men frozen in their dregges, and ſay in their hearts, the Lord will neither doe good, or cuill: O Lord (ſaithIer. 5.3. Ieremy) are not thine eyes vpon the truth? It is a poore comfort, laudari ore alieno, et damnari conſcientia ſua, to haue the crouches, and commendation of the people, and to be condemned in their owne conſcience: but a ioy to the ſoule, if able truly to ſay withActs 23.1. Paul, Men and brethren, I haue in all good Conſcience ſerued God vntill this day. And as Auſten accuſed by Secundinus, to haue come from the Manichees for hope of preferment, anſwered; I eſteeme not what Secundinus faith or thinks of me, ſo long as my conſcience accuſeth me not before God. O te miſerum! ſi contemnas hunc teſtem: Miſerable is the man, who contemneth the teſtimonie of his conſcience. Remember S.Iam. 5 9. Iames caueat: Behold, the Iudge ſtands before the doore: The Reu. 20.12. Iudge before whom all ſhall ſtand. And to end this, as theGen. 4.7. Lord to Caine: If thou doe well, ſhalt thou not be rewarded? But if thou doe ill, ſinne lies at the doore; the doore of thy conſcience.

4. Propertie: Impartialitas Iuſtitiae; impartialitie of Iuſtice.

Iuſtice is the quinteſſence of the Law, the eſſentiall propertie of a Iudge: Tandiu Iudex, quamdiu iuſtus: So long a Iudge, ſo long as Iuſt: Nomen ab aequitate ſumitur, per iniquitatem amittitur, ſaith Caſſiodorus; A name giuen from equitie, and loſt by iniquitie. The eyes of Iuſtice (ſaith Criſippus) are pure eyes, and ſhe hath open eares to heare Truth, without a golden eare-picke: The Heathens did dedicate Iuſtice to the Sun, which goeth immoueable in his circuite, ſeeing all, and ſeene of all: and The iuſt (ſaith ourMatth. 13.43. Sauiour) ſhall ſhine as the Sunne in the kingdome of their Father. Iuſtice was borne on ſound not halting legges: and earthly Iudges ſhould imitate the Iudge of all,Pſal. 119: 137. Iuſtus es Domine, et recta iudtcia tua: Righteous art thou, O Lord, and iuſt are thy iudgements: yea, thinke vpon Ieromes meditation; Surgite mortui, venite ad Iudicium, Ariſe ye dead, and come vnto Iudgement. To rememberPſal. 58.12. Dauids ſaying, Doubtleſſe there is a God, that iudgeth the Earth: a Iudge aboue, to iudge Iudges, and all below: Quid faciet Agnus, vbi aries tremit, Oregor: TheReu. 6.15.16. Kings of the earth, great men, mighty men, rich men, are afraid of the Iudge that ſits vpon the Throne. All the Gods (as Homer faines) could not warde a blow of Iupiters hand: If God be angrie with you, I may ſay to you, as God toGen. 20.3. Abimelech, Thou art but a dead man. Kiſſe the Sonne, leſt hee be angry, &c. as it followes in this Pſalme: Iniuſtice is a ſinne, as red as ſcarlet; like Seianus horſe, to breake his Maſters necke: Factores legis noneſſent fractores; Magiſtrates for Iuſtice, ſhould not be miniſters of iniuſtice.

Two Vipers ſeeke toActs 28.3. leape vpon the hand of Iuſtice. Bribery: Partialitie.

Let Benchers ſay to Bribers with Peter, Thy Acts 8.20. money periſh with thee. Or as ſaid2 King. 5.26. Eliza to Gehaſi, Is this a time to take money? IndeedProu. 19.4. Salomon ſaith, Wealth makes many friends. And the Greekes haue a Prouerb, Fight with ſiluer launces, and you cannot faile of victory. The French vſe a by-word, Siluer doth all. It was theMich. 3.11. Lords complaint, Ye heads, Iudge for rewards: The Eſay 5.7. Lord looked for iudgement, and behold oppreſsion, &c. Eſay 10.1: Woe vnto them, who decree wicked decrees, to keepe back the poore from Iudgement.

The Tole-money the Emperour Veſpaſian raiſed from his Subiects vrine, gaue occaſion to this ſpeech, Bonus odor lucri exre qualibet: The ſmell of gaine is good from any thing: this corrupt gaine breedes the Apoplexies, and Lethargies of the Bench.

Truth ſhould not be buried in a bagge. To ſuch as ſell, or ſmother Truth, I ſay withIob 14.17. Iob, Their iniquitie is ſealed vp as in a bagge. Buy truth (ſaithProu. 23.23. Salomon) but ſell it not: Eſtote amatores, non mercatores Iuſtitiae: Be Magiſtrates not Merchants of Iuſtice.

2. Partialitie.

Iudges are the kingdomes Rods, to ſcourge the great offendors, as well as the ſmall: not like1 Sam. 15. • . Saul, to ſpare Agag, and the fat cattle: Exuit perſonam Iudicis, qui amici induit He puts off the perſon of a Iudge, who puts on the perſon of a friend. A Iudge ſhould not fauour great men, or frowne on poore men: Dat veniam coruis, vexat cenſura columbas: As Iuuenal ſaid of his time:

I haue read in a booke called Paenitentiarius Aſin • , this Fable: That the Wolfe, Fox and Aſſe came together to ſhrift to do penance; the Wolfe confeſſed, & the Fox diſmiſſed: the Fox did likewiſe, and was abſolued: But the Aſſe confeſſed, and his fault was this; that being hungry, he tooke one ſtraw out of the ſheaf of a poore Pilgrime trauelling to Rome: for it he was ſeuerely puniſhed, the Wolfe & Fox deuoures him, and make a great matter of it: they comment vpon it thus: Immenſum Scelus eſt iniuria, quam peregrino Feciſti, ſtramen ſurripiendo ſibi. A great offence it was, to picke a ſtraw From Pilgrims ſheafe: we execute the Law.

By the Wolfe there, is meant the Pope, by the Foxe his Prieſts, by the Aſſe the ſimple Laitie, who ſhal pay well for their penance: So where Pilate is Iudge,Mark. 15.15. Barrabas ſhall be looſed and Chriſt condemned: This partialitie in Iuſtices made Solon and Anacharſis compare Lawes, Aranearum telis, to the cob-webs, which catch ſmall flies, when great ones eſcape: but want of equall Iuſtice bringeth woes to Cōmō wealths. Demoſthenes being asked what preſerued Athens ſo long, and made their Princes ſo famous, anſwered, the Citizens delight in peace, the Orators are learned, the Common people fearefull to transgreſſe Lawes, and the Magiſtrates delight in doing Iuſtice. We read that Cambyſes flaied vniuſt Syſamnes for his briberie and partialitie, and of his skin made a cuſhion for all ſucceeding Iudges to lean and look on: Let this be the reſolution of a Magiſtrate, Fiat Iuſtitia, aut ruet coelum: Let Iuſtice preuaile in the ſight of men and Angels.

Take away Iuſtice, and the world is not 〈 in non-Latin alphabet 〉 , but Chaos, not a place of comelineſſe, but of confuſion. Yet as there is a puniſhing Iuſtice, ſo there is a ſparing Mercie: and as our dreadStar-Chamber Speach. Soueraigne ſaith, no Iuſtice can be without Mercy: Nimia Iuſtitia incurrit peccatum: Aug. Extremitie of Iuſtice iniury: Draco's lawes all bloudy, and therefore barbarous. It is reported of Bias, an old Iudge of Greece, that he neuer condemned any but with teares: Verè amat, qui miſerum amat; He loues a man truly, who loues a man in calamitie: It was Claudians counſell to Honorius; miſeris miſereri, to pitie the diſtreſſed: and Mercy did eternize Caeſar; of whom the Poet: Eſt piger ad paenas princeps ad praemia velox, Quique dolet, quoties cogitur eſſe ferox: A Prince to puniſh ſlow, and ſwift to giue, And when he muſt be cruell, did much grieue. Mitigat Iudicem pudor, et paenitentia reorum: Ambr. Let the ſorrowes of ſinners, where is hope of amendment, mitigate the rigour of Iuſtice. Seueritas quaſi ſaeua veritas: Seueritie hath too ſharpe an edge, and is too quicke a Surgeon: Deus praecipit charitatem, diabolus crudelitatem; God commands Charitie, the diuell commends crueltie: Auſtens counſell excellent, Sic vi gilet tolerantia, vt non dormiat diſciplina; Let Mercy ſo wake, that Iuſtice may not ſleepe. In one word, Diligite homines, interficite errores; Loue the men, but puniſh their miſdemeanours: ſo ſhall you rightly imitate the Iudge of all, who hathIer. 9.24.1 Mercy for the penitent,Eſay 41.2. Iuſtice for the obſtinate and diſobedient.

5: Propertie: Aequitas Sententiae; Equitie of Sentence.

TheIohn 7.51. Law iudges no man before it heare him, and know what he hath done, ſaid Nichodemus. Iudicis non eſt, ſine accuſatore damnare: Ambr. It is not the part of a Iudge to condemne without an accuſer: as Chriſt ſaid to that Adultereſſe;Iohn 8.10. Woman, where are thy accuſers? Equall Sentence muſt haue ſufficient Teſtimonie, and be agreeable to the merits of the cauſe and crime. It is the Lords Commandement,Leuit. 19.15. Ye ſhall not doe vniuſtly in iudgement.

The Thebans painted the pictures of Iudges blind, not to ſee friends, or malice foes: and without hands, not to feele bribes. Indeed theAmos 6.12. Lord complaines, They oppreſſe the poore in the gate from their right. I haue read, that Archbiſhop Baldwin boaſted, that he neuer did eate fleſh at any time, to whom a poore widdow replied, yes (ſaith ſhe) you haue eate vp my fleſh; being demanded how, ſhe anſwers, by taking away her Cow contrary to all equitie and Iuſtice.Pſal. 53.4. Doe not the workers of iniquitie know, that they eate vp my people like bread: Therfore the Lord often proclaims by his Prophets this Commandement to great men, & Iudges,Eſay 1.17. Seeke Iudgement, relieue the oppreſſed, cōfort the fatherleſſe, & defend the widowes. Their Motto may be that which was Hadrians ſymbol, Non mihi, ſed populo: Not borne for themſelues, but others. To end this with the Lords Counſell to the king Zedechiah Ier. 22.3. Execute Iudgement, and righteouſneſſe, deburr the oppreſſed from the hand of the oppreſſour, vex not the ſtranger, the fatherleſſe nor widow, doe no violeuce, nor ſhed innocent bloud.

Thus I haue a little touched the office and dutie of the Iudges of the earth, their peculiar properties; wherein I may be ſaid to me, as1 King. 10.7. Sheba to Salomon: Lo, the one halfe thou haſt not told vs. I confeſſe I haue no skill in the politickes, I only doe remember the Ethicks, to ſhew what is good, and what the Lord doth require of you; Surely to doe iuſtly, to loue mercy, to humble your ſelues, to walke with God: as the Lord byMich. 6.8. Micah.

And now asSam. 2.23. Ioabs men, who did follow the chaſe vpon Abners hoaſt, when they came to the place, where Aſail lay dead, there made a ſtand in wonder and pitie; thinking how ſo braue a man came to ſo bloudy a death: So here I will make a little pauſe, and ſtand and ouer-looke a while theſe fore-named properties of faithfull Iudges, and worthy Magiſtrates. To be wiſe, learned, men of good courage, of good conſcience, vnpartiall in Iuſtice, and vpright in Sentence: Theſe ornaments ennoble Iudges, more then their Robes, wherewith a lorned; or their troupes, wherewith attended: And theſe properties (Right Honourable) are your ornaments, who may ſay of them, as Cornelia did (to a certaine woman of Campania, boaſting of her brauery) of her ſons the Gracchi; Et haec ſunt ornamenta mea, theſe Sonnes are my ornaments: So you are wiſe, learned, of courage, of good conſcience, vpright, and equall in Iuſtice. Theſe things afford our Countrie comfort, that now you come with Alexanders ſword to cut a ſunder the knot of ſin, and ſinners, which ſwarme in euery place: It were enuious, yea infinite to arraigne the ſeuerall ſinnes of this Age: Let me name but three wormes, which gnaw the belly and bowels of the Common-wealth: The Slow-worme, the Glow-worme, and the Wild-worme: wormes worthy to be cruſhed with the ſword of Iuſtice.

The Slow-worme, Drunkenneſſe, Idleneſſe; ſwift to the Alchouſe, but ſlow from it: they runne to it, but reele from it: Multa pocula, multi morbi; Many cups breed many corruptions. Theſe drunken drones dote on the twoPro. 30.15. daughters of the horſe-leach, which ſucke out all their thrift; the Flemiſh hop, the Indian weede. Theſe Alehouſes, which nouriſh them, begin like Hydras heads to multiply; and there theſe Maltwormes make their neſt, ſaying of the Taphouſe, as Peter ofMatt. 17.4. Tabor, Bonum eſt eſſe hic: It is good for vs to be here: Vbi nec deus, nec daemon; Where they thinke both God and the deuill are a ſleepe. Thus they waſt their daies, their health, their wealth, abuſe the creatures, profane Gods name: Loue the Tauerne better then the Tabernacle. It were to be wiſhed, theſe common Drunkards might ſtand forth at the barre, and be puniſhed as the Samians did their captiues, brand them with the figure of an Oule, aſhamed of the light who liue out their daies in louing the workes of darkneſſe.

The Glow-worme, Cozenage, Cheating; the ſhops of Cities full of theſe Glow-wormes: and yet there is another Glow-worme; Popery is a Glow-worme, and 〈1 page duplicate〉 〈1 page duplicate〉 can cozen the Law, and come with their Statute-legs once a moneth to the Church; Lunae vituli, Moone-Calues, whoſe religion is mutable like the Moone; caried like theActs 3.2. Creeple to the Temple, vpon the crutches of Law or cuſtome: or come a little before the Aſſiſes, more for feare of Law, then loue to God. Let ſuch remember Auſtens counſell; Quando timore, non amore fit bonum, nondum benè fit bonum: Where for feare and not for loue, they doe good, their good is not well done: Of theſe kinde of Popiſh Glowwormes, I may ſay, as Lactantius of the Pagan gods, Naſcuntur quotidie, a daily breed of them: Theſe non ſerendi, veriùs feriendi; not ſufferable, lukewarme paraſites to God and man; and ſince the Goſpell cannot make them bluſh, the Law ſhould make them bleede: Haeretici corrigendi, ne pereant; reprimendi, ne perimant: Puniſh them leſt they periſh, and correct them leſt they corrupt others.

Moſes and Aaron, the Magiſtrates and Miniſters of God, like theGer. 3.24. Cherubins, ſet to keepe the way to the forbidden Tree: they ſhould waue the blade of the ſhaken ſword, the one the ſword of Iuſtice to correct the carcaſe; the other the ſword of the Spirit to conuert the conſcience. It was the royall ſpeech of our gratiousStar. Chamber Speach. Soueraigne, ſaying, My heart is grieued, when I heare Recuſants increaſe: Ecce gladius Domini, et Gedeonis noſtri: Behold the ſword of the Lord, and of ourIudg. 7.14. Gedeon, and theſe able to make them decreaſe: and herein

Primaque ſuſcipite pro Ioue bella, patres:

Firſt, and before all draw forth your ſword in defence of Gods Word, let this be your primum Agite, as it ſhould be euery mans primum quaerite.

A godly Magiſtrate is cuſtos vtriuſque Tabulae, an happy inſtrument for the glory of God, and good of men; to puniſh all contemners of Gods worſhip, and Anti-Sabbatarians, who haue no care to ſerue the Lord in feare; and to vſe the words of the Pſalmiſt,Pſal 45.3, 4. Gird thy Sword vpon thy thigh, O moſt mightie, ride on, becauſe of the word of truth, of meekeneſſe, of righteouſneſſe, and thy right hand ſhall teach thee terrible things.

I would not be thought too bitter, I ſpeake in generall, I accuſe none in particular: withActs 28.19. Paul, I accuſe not my Nation: Yet hony was noLeuit. 2.11. offering for gods Sacrifice, neither muſt the ſweet waxe of Bees burne within the Tabernacle of the Temple: Wholſome Admonitions likeIohn 10.10. Iohns booke, Sweete in mouth, and bitter in belly: and the Lord commands,Eſay 58.1. clama, Cry aloud, and ſpare not, to tell Iacob their offences, and the people of Iſrael their ſinnes.

The Wilde-worme, Contention, the cares of Magiſtrates too often verberated with her querulous noiſes.

Oppreſſion is a Wild-worme, and ſtings to death, Specially if the worme be great. This Sinne, Oppreſſion, like1 Sam. 15.14. Sauls fatlings, bleates in the eares of Samuel, and cryes, Quouſque Reu. 6.10. Domine? how long Lord? Auenge our cauſe againſt theſe Oppreſſors.

Faction is a Wild-worme, furious, and fierce in profeſſion. Saint Cyprian doth report of Nouatus, a ſeditious and pernitious Wild-worme, that he would not allow his owne Father bread, being aliue; or bury him, being dead: becauſe he would not conſent vnto him in his hereticall opinions.

Ieſuites, Browniſts, Anabaptiſts, Arminians, Separatiſts, all Wild-wormes.

What ſhould I name any more of theſe Babylonian brats, I ſay with the Pſalmiſt,Pſal. 137.9. Bleſſed is he, who takes them, and daſheth them againſt the ſtones: The ſong of the Angels, is the ſumme of all your labours, and of our deſires,Luke 2.14. Glory be to God on high, peace on earth, and good will among men.

Laſt part followeth:

Pietas: Serue the Lord in feare. The principall point of all, and dutie of all.

But the publike Aſſaires of this Time,Qui quid praecipies, eſte breuis. and your great Imployments command celeritie. I will top this Sheafe, I may not ſtand to threſh it out.

And to begin with the Chorus which the Pſalmiſt produceth,Pſal. 148.11. Kings of the earth, and all people, Princes, and all Iudges of the World, Serue the Lord in feare; For Pſal. 110.10. the feare of the Lord is the beginning of Wiſedome: Deo date prima, qui vobis dedit omnia; Giue God the firſt of all, who hath giuen you all:Rom. 13.7. Feare to whom, feare belongeth: For bleſſed is the man, who feareth the Lord. Not ſo much your bloud, your wealth, your farre-ſetcht line of pedigree, as your Chriſtianitie, pietie, and ſeruice of the Lord, makes you great, and noble.

They 1 Sam. 2.30 who honour mee, I will honour them, ſaith God. It is God (ſaith Iob Iob 12.8.) who puts on the Kings girdle, that faſteneth honour about him.

The Ecclus 10.10 honourable Seede are they, who ſerue the Lord.

They who are great in place, and in Authoritie in the Common-wealth, ſhould Serue the Lord in feare, their good examples will moue inferiour members to doe the like: as the Phariſies told the Officers,Iohn 7.48. Num quis ex principibus? Do any of the Rulers beleeue in Chriſt? Great men, like the maior propoſition in a ſyllogiſme; vulgar people like the concluſion, they follow the premiſſes of great mens preſidents: their neglect in the ſeruice of God is exemplarie, and like plagueſores infects the ſtanders by, and lookers on: According to their good or bad example, —Totus componitur orbis. Popularitie much moued by the planetorie motions of the higheſt Spheres. A great man whoſe life and light is good, et carbo, et lampas eſt; ſibi ardet, et alijs lucet: Like as a coale, and lampe, warmes himſelfe, and enlightens all: And on the other ſide, the wicked are great, and greedy imitators of the follies of Superiours, —Tutum peccare Authoribus illis. Safe ſinning with their Superiours: and being reproued, they will reply, nihil feci, niſi quod fecére principes: I did nothing, but that which I ſaw my betters doe.

I may ſay of great men, if corrupt,Sedes p •• ma, ſed 〈◊〉 . as one of Dice-players, Quantò peritior, tantò nequier, the more learned, the more leaud: the greater, the worſer.

Diogenes, when he ſaw a boy play the part of a Rakell, went and beat the Maſter, ſaying, Talia doces, ſiccinè inſtruis? teacheſt thou ſuch things? Nothing ſooner blind men, then bad examples of great men. Indeed it is a great weakneſſe to be directed by corrupt preſidents: It was good counſell of one to the Emperour Domitian, who perceiuing moſt of his predeceſſors to be hated, was very deſirous to learne what he might doe to be beloued: to whom one anſwered, Tu fac contra; Doe contrary to them. So ſhould we doe contrary to them, be they high, or low, who doe forget their ſeruice to God: Better to follow the vertues of poore men, then the vices of great men.

Well, Magiſtrates make other mens ſinnes their owne, and that 4. waies: 1. Connivendo: by Conniuence. 2. Conſentiendo: by Conſent. 3. Conſulendo: by Counſell. 4. Non corrigendo: by not Correcting.

Let not the Leproſie of others cleaue to you, who beare the ſword: conuince them, by your exemplarie pietie; correct them by your legall authoritie.

It is the ſaying ofEcclus. 10.3. Syrach, as the Iudge of the people is himſelfe, ſo are his Officers; and what maber of man the Ruler of the Citie is, ſuch are they who dwell therein: Confeſſor papa, confeſſor populus: Good orders among inferiors, where good example among Superiors: None too good to ſerue the Lord in feare, be they as high as Salomon in his Throne, or as poore as Samſon in the Mill.

Pharo in his prophane pompe and pride, cries;Exod 5.2. Quis eſt dominus? Who is the Lord, that he ſhould know him, or feare him? but his fall may teach all: Diſcite iuſtitiam moniti, et non • emnere diuos: Learne by the fall of ſome, to be more wiſe, And neuer the eternall God deſpiſe. Let none forget their originall this Lord who muſt be ſerued in feare, framed all of duſt, and ſhall bring all to duſt:Iob 1.21: Naked they came, naked they ſhall returne; Authoritie ſhall faile, when piety ſhall follow to the Gate of Heauen: Miſeranda obliuio originis non meminiſſe: They neuer rightly knew themſelues, what they are, who forget what they haue beene, or ſhall be. It wasGen. 32.1 • . Iacobs acknowledgement of Gods mercy to him, With my ſtaffe I paſſed ouer this Iordan, and now I haue gotten two bands. So if blind Ingratitude would ſuffer many proud eyes to ſee it, or tongues to ſpeake it; they had cauſe night and day to ſerue the Lord in feare, whom he by his fauour hath highly aduanced, and requires of them the dutifull tribute of humble ſeruice, and holy obedience. Remember theEſay 51.1. Prophets ſpeech; Looke vnto the rock whence ye are hewen, and to the hole of the pit, whence ye are digged; and then with hearty vowes of thankfulneſſe glorifie this Lord, and ſerue him in feare. They whom the bountifull Lord hath laden with earthly riches and honors, let them be like the full eares of corne, hang downe their heads in true humilitie to the earth, from whence they came; or if their ſtalke be ſo ſtiffe, that it beares aboue the reſt of the ridge, let them then looke vp to heauen to render vp holy and humble thankes, or elſe the Lord will ſoone bring the Luk. 1.52, 53 mighty from their ſeat, and ſend the rich empty away. To whom God hath giuen much, he expecteth much: the greater Tallent muſt render the greater Tribute. When one bragged to wiſe Lacon, of the multitude of his great ſhip, and Sea-furniture; the Wiſe man anſwered, I eſteeme not this ſelicitie, which hanges vpon ropes and cables: So at laſt your piety and ſeruice of the Lord, not your plenty, and proſperity, which is tranſitorie, ſhall ſtand you in ſteede. Theſe make of mans ſacrifice ſmels neuer the ſweeter before God, becauſe they are cloathed in ſilke; or becauſe like the birds of Paradiſe, they are adorned with plumes, and fine feathers. God lookes not on the gay and painted outſide, in which he beholds man 〈…〉 . lighter then vanitie: the inſide he regards, he lookes on your obedience, requires your ſeruice, loues your thankfulneſſe, reſpects your holineſſe; and therefore I ſay with Saint2 Cor. 7.1. Paul, Grow vp into all full holineſſe in this feare of God. Remember the Generall Aſſiſes of all, whenReu. 20.12. Great and ſmall ſhall ſtand before God, and receiue their reward according to their workes. They who ſerue the Lord in feare, ſhall finde an happy venite, Come ye bleſſed: they who doe not, ſhall heare a moſt diſmall diſcedite, Depart ye curſed: and well, if no more woe? Faine would the condemned ſinners flye away: Heu fuge peccator, teque his (ait) eripe ſlammis: They wiſh the wings of ſwifteſt birds to flie from the fury of theſe fierce flames; all in vaine: they call and cry to theReu. 6.15. Mountaines and Rockes, cadite ſuper nos montes, & Petrae; Fall vpon vs ye rockes and mountaines: Gladly would they be preſſed to death with the ponderous weight of mountaines, deſirous to haue the Rockes for their pillowes, and Mountaines for their couerlets, to hide them from the preſence of the Iudge of quicke and dead. Oh deſperate voice of deepe miſerie, to wiſh to be hid from Chriſts preſence; which to Gods elect, is as a refreſhing Paradiſe; to the Reprobates, is as hot as hell, as terrible as the ſecond death endured with the deuill, and his Angels. I may ſay with Anſelmus, Heu miſer peccator, ſic deprehenſus, quo ſugies? Latere impoſſibile, apparere intolerabile: Wofull ſinner, who can reſcue thee? impoſſible to eſcape, intolerable to appeare. The Glorious Iudge will ſay, Ito lictor, ligato manus; Goe Satan, Iaylor, to infernall ſoules, binde them hand and foot, caſt them into darkneſſe, where the Eſay 66.24. worme neuer dies, and the fire neuer goes out: The worme of conſcience alwaies gnawes the heart, yet neuer gnawes the ſtrings aſunder: fire euerlaſting; Semper punire, nunquam finire, No hope of eaſe, or end: Virg: Vna ſalus illis, nullam ſperare ſalutem: Their comfort is, to expect no comfort: after many millions of yeares, ſtill remaine millions more: eternitie of torment breakes the heart of all.

Thinke vpon this all ye, who forget God: fire, Pſal. 11.6. and brimſtone, ſtorme and tempeſt, this ſhall bee your portion to drinke. Too many are ready to ſerue Satan, who yet is (as Paracelſus tearmes him), a baſe and beggarly ſpirit, his wages damnation: but few are forward to ſerue the Lord in feare, who is the beſt Maſter, his reward is Saluation:

The cry of the damned, at the iudgement day, will be like the wiſh of the Roman Valerius, who when Caligula that monſter was killed, and it could not be found out, who had done it; Noble Valerius roſe vp, and ſaid, Vtinam ego, would to God I had killed that monſter: ſo all will ſay at laſt, if not too late, Vtinam ego, Would to God, when time did ſerue, I had ſerued the Lord in feare; would to God, I had killed thoſe monſtrous ſinnes, wherewith on earth, I was enamored; and now like Pharos Ex. 14.23, 25. Chariot, they haue drawne their maſter into the bottomleſſe Sea of deſtruction. Sinne, and Satan are like Actaeons hounds, they deuoure their maſters who feede and follow them.

Fooles make a mocke of ſinne, ſaithProu. 14.9. Salomon: Cum illis ludunt, quae laedunt: They dally with their owne vexation, like Waſpes about a Gally-pot, for one lick of honey drowned for euer. Let vs take pitty vpon our owne Soules, and not loſe them in the errors of our liues: NowEſay 55.6. ſeeke the Lord, while hee may be found: Serue him in feare; So runne that we may obtaine: put holyMatth. 25.10 oyle in our Lampes, that when the Bridegroome comes, wee may enter into the manſion of eternall glory.

Remember1 Pet. 1.17. Saint Peters precept, If ye call God Father, who without reſpect of perſons, iudgeth euery man according to his workes, See that you paſſe the time of your dwelling here in feare.

To winde vp all in one word: Principatum, quem geritis, ornate: Pythagoras principle to princes: Adorne your ſeuerall places, With Chriſtian, and ſacred graces: Neuer ceaſe your beſt endeuours to ſerue the Lord infeare: thinke it not enough Quaerere Coelum, ſed acquirere; non Chriſtum ſequi, ſed conſequi: Luke 11.9. Seeke till you finde, and knocke till Heauen gate be opened vnto you: Neuer forbeare, or giue ouer your ſearch and ſeruice of God, vntill you come vnto, Summum ad quod, caput bonae ſpei: The head and Hauen of all good hope, —Quo mihi curſus erit:

Where I deſire to land my ſelfe, and all the Brethren at this moſt happy Hauen; That when the King of Kings ſhall come and call vs all before his Throne, we may receiue that moſt heauenly Euge, Luke 19.17. Well done good ſeruant, you haue beene faithfull in a little; Matt. 25.23. Goe and enter into your maſters Ioy.

The Lord for his infinite mercy ſake, grant to vs all this Grace, that with ſoule and body we may ſerue the Lord in feare, call for mercy, pray for repentance, practice better obedience, that ſo by true faith in the merits of CHRIST IESVS, wee may finde forgiueneſſe of all our ſinnes, and neuer be condemned for them at the great day of Iudgement to come.

That we may liue in Gods feare, and die in his fauour, reſt in peace, riſe in power, and raigne in eternall glory: To which bleſſed ſelicity he vouchſafe to bring vs, who with his pretious bloud bought vs, IESVS CHRIST the righteous. To whom with the Father, and the holy Ghoſt, be aſcribed of vs all, all praiſe, power, and maieſtie, now, and for euer.

Amen.