Jehosaphats Charge TO HIS JUDGES: Opened in a Sermon preached ON 2 Chronicles 19. part of the 6. verse. ‘ Take heed what yee do.’

ZEnophon reports of Socrates; Memorab. lib. 4. [...], &c. Hee was so pious, that hee would [Page 38] do nothing, till hee had asked counsel of the gods, Zenoph. Hist. lib. 1. p. 19, 20 and so just, that hee never did wrong to any person, no not in matters of trivial concernment; the like hee re­lates of Cyrus, [...]: A. Gellius observes, Zenoph. de Institutione Cyri. that Publius Scipio A­fricanus was accustomed before hee set himself about any business of great con­sequence and importance; before the dawning of the day, to enter the Capitol, and there to stay alone a season, A. Gel. N. At­tic. lib. 7. cap. 1. pag. 187. Plin. Paneg. Trajano. Au­gusto in prin­cipio. consult­ing, as it were, with Jupiter, there hee submitted his projects to the judgements of the gods, and humbly implored their allowance of, and assistance for the good successe of his enter prizes; an hence it was that his expressions and transacti­ons were so admirable and heroical.

Right Honourable; the execution of Justice and Judgement, which you are now going about, is a work of highest concernment, and choicest intendment; Magnum est audire homines agrestes, pauperes, & tantum devorare taedium; au­dire causas, juvare pios, punire scelerates, est munus Angelicum immo divinum: P. M. in Sa [...]. p. 260. It is Angels work, nay, it is work for God himself, as Peter Martyr hath well ob­served; it is the work of the Lord, and you have great need of the help of the Lord, you are sure to meet with resi­stance from Hell, but assistance from Heaven will so carry you thorough it, [Page 39] that you shall not notoriously miscarry in it: royal and religious therefore is your practise, to enter first into the house of God, here to seek direction from him, and the benediction of him.

'Tis Augustines observation, Mihi pag. 158 in his book de verâ religione: that Matth. 6.19,20,21. v. Lay not up for your selves treasures upon earth, &c. is the covetous mans Scripture, Gal. 6.8. Hee that sow­eth to the flesh, &c. that is the Luxurious mans Scripture, Luk. 18.14. Every one that exalteth himself shall be abased; that is the ambitious, the proud mans Scripture, Luk. 17.21. The Kingdome of God is within you; that's the superstitious mans Scripture, 1 Joh. 2.15,16. Love not the World, &c. that's every mans Scripture; and well may I say the words of my Text are the reverend Judges Scripture: And if this bee the Scripture for Judges, as this place is the proper place for Judges, and this time the stated, usual time for judgement; then certainly it can in no place more properly, at no time more seasonably bee handled, than in this place, and at this time; it will bee a word upon the wheel, a Sermon in season: All that I shall say as to the Text, the Teach­er, and this honourable Auditory, is, The Lord make it as serviceable to you, as it is seasonable for you: For my self in the words of Ludovicus Cro­cius, Dissert. 2d. de peccat. Sorig. [Page 44] ‘ Dirige tu mentem Christe, manum (que) meam.’

To you Right Honourable, shall I speak in the words of holy Augustin; Intendite in haec, Libro prae­dicto, de V. R. quae sequuniur diligenter, & quantum potestis pie, tales enim adjuvat Deus.

To the Text:

And I shall crave leave to say some­thing of it by way

• 1 Of Resolution.
• 2 Explication.
• 3 Application.

For the first By way of Resolution: True is that of Seneca to his Luc [...]ius; Facilius per partes in cognitioxem totius adducimur: Ep. 89. How the Angels know, or come to learn: I determine not, some say, Angeli discurt Analisi; thus is a good way for men to learn. Vide Vasqu. Tom. 2. Dis­put. 222. pag. 515. Texts of Scrip­ture (till methodically and logically re­solved) are like frozen pits, how refresh­ing soever the water bee, it will not re­fresh, till the Ice bee broken: This Text is like those trees of which Moses speaks, Gen. 2.9. pleasant to the sight, and good for food: A Text which should bee writ in or with letters of gold, and put in all those Halls; set on all the benches, in all Courts of Justice, and places of Judicature, where Justice is executed, and Judgement administred; Victor Strigel. in locum. as a learn­ed interpreter notes upon it: And al­though (sayes hee) there bee many ex­cellent [Page 41] notions hinted and handed to us by Plato, Aristotle, and learned Juris­perit's concerning the excellency and ne­cessity of Justice: and Judges duties; yet, Si omnia humana dicta in unam massam conflata essent, hanc tamen auream concio­nem aequare non possent, &c.

In it four general parts; you have

• 1 Officium Propositum, A duty pro­pounded.
• 2 Modum Expositum, The manner Expounded.
• 3 Media Deposita, Helps Expressed.
• 4 Motiva Apposita, Motives annexed.

Concerning the first; The Duty is pro­pounded three waies.

• Implicitly.
• Explicitly.
• Ingeminatly.

• First Implicitly, Ver. 6. Take heed what yee do: Aliquid praesupponitur agendum; something is to be done; this is implyed.
• Secondly, Explicitly, Vers. 7. Do it, (i.e.) Execute Justice and Judgement: Hic labor, hoc opus est.
• Thirdly, Ingeminatly: Take heed what yee do: Again, Take heed, and do it; his inculcating and duplicating the charge (as Phavorinus in another matter; of whom in A. Gellius) admonitionem facit intentiorem, impressionem firmiorem; Et memoriam retentiorem: Physitians say, memoria primum se nescit.

Concerning the second, viz. The Mo­dification.

[Page 42]The manner expounded how Justice is, and ought to bee executed, Vers. 6. ‘ Take heed, &c.’

From [...] Summa cum diligentia, vigilantia, pru­dentia, &c. do it exactly, regularly, de­liberately, Praevidit. pros­pexit. circum­spexit. Carthus. in locum. actus vestros, verba, & senten­tias diligenter pensate, ne devietis in aliquo; saith Carthusian on it: See, or see to what yee do: so the Original, and the Septua­gint, [...]; a faithful Minister is oculus Ecclesiae; Vide Calv. in Isa. 3.2 a faithful Ma­gistrate is oculus Reipublicae: here and there blindness, nec excusatione est digna, nec venia: It is curious work which you are now about; and you have need of open eyes, steady hands, and honest hearts, Officium geritis magni momenti; multum potestis prodesse & obesse; causas ita (que) accurate perpendite. Lavaret in lo­cum. Take heed, &c.

Concerning the third; the means or helps expressed, in number three.

• First, Let the fear of God bee upon you, vers. 7. Let it never bee said of THIS Court, as Abraham did of Abi­melechs;
  Gen. 20.11
  Surely the fear of God is not in this place: Remote repagulo & pessulo Ti­moris Dei nullam non injustitiam exerce­bit Judex, a quo nihil boni & aequi, &c. Rivet well observes; but such as fear God will take heed,
  Explicat. De­calogi. pag. 421
  if not of what o­thers say, yet what they themselves do: of this more in the progress of this dis­course.
• Secondly, Respect not persons (or [Page 43] faces) in judgement, partiality staineth justice, and cuts in peeces the very nerves and ligaments of any state: There is no policy so great, as to bee an honest,
  Caussin.
  im­partial man.
• Thirdly, Take no gifts, for they blinde the eyes of the wise (of the Seer) and pervert the words of the Righteous: Ministers have lost their gifts in this Te­nacious hide-bound age. I mean not their parts, qualifications, &c. it were well if you and others had so too.

Concerning the 4th.

The Motives annexed, whereby these Judges are incouraged, excited, and a­nimated to a careful, conscientious dis­charge of their duties, and they also are in number three.

• 1 They Judge not for man, ( [...]) but for the Lord; and therefore it mainly concerns them to Take heed what they do, vers. 6.
• 2 God is with them in the Judge­ment: Jehosaphat tells them no less, and I tell you no more; and Ergo.
• 3 There is no iniquity in the Lord your God: no ( [...]) injustice:

So the Seventy, therefore let there bee none in you: and that there may bee none in you, or done by you: Do it, and take heed what yee do: I remember a famous passage of holy Bernard: That man would have God to bee no God, who [Page 44] would have him to bee impotent, Vult Deum non esse Deum, qui vult eum aut impotentem, aut insipien­tem, aut in­justum esse. Biel in 4. lib. Sentent. D [...]st. 15 Qu. 7. Artic. 1. Tertio sequi­tur. un­wise, or unjust: And Biel, one of the a­cutest School-men, speaking of accept­ing, and respecting persons, hath this passage: Deus nullius est debitor, nec po­test aliquid injuste agere; quia eo ipso quod aliquid vult, & facit, juste vult, & facit; sua enim volunt as est regula omnis justitiae: It is his will and pleasure that all his bee as hee is: Just.

Now if it please you to consider these words, as Jehosaphats Charge to his Judges: Then two parts are principally observeable.

• 1 The Substance of the Charge, of this before.
• 2 The Circumstances of, or in the Charge; and they are chiefly two.
  • 1 The Person by whom this Charge is exhibited.
  • 2 The Persons to whom this Charge is directed.

Concerning the former, viz. Jehosaphat.

Would time, and your affairs per­mit, I should give you a fair Character of him, and of his noble acts.

Hee is described three waies.

By his Place, by his Case, by his Grace.

By his place.First, By his Office, Imployment, or Place, vers 1. Hee was King of Judah: Nulli secundus; Rex in suo Regno solo Deo minor, was anciently the determination [Page 45] of learned Pen's: King.

This in­timates,

• 1 His Dignity.
• 2 His Duty.

• 1 His Dignity: Every man is born to a cross. Man is born to trouble, saith E­liphaz, Job 5.7.

  This is ours by a lineal right.

  [...]

  [...]
  [...], &c.

  But Jehosaphat was born to a Crown: In Judah there was none comparable to him for Greatnesse, and Goodnesse.

• 2 His Duty: As they say in Law: Haereditas transit cum onere: So may I here, Dignitas transit cum onere: great Honours, and great Labours may not bee severed; the higher men are advan­ced, the more from them is expected: you were not born Judges, nor were you ushered into the world with that pomp and Majesty, as to this place this morning: Hath God done great things for you? then do you great things for, God: for his despised Truths, Worship People, day: It is sad to see men that owe most, pay least: you are not for sight, but service: God hath done more for you, than hee hath done for others; and a day is drawing on, in which hee will know of you;
  Mat. 5.47.
  what you have done [Page 46] more for him, than others have done: such as have but a little, must but ac­count for little: such are exempted from the burden of great dangers, and the discharge of great duties; but it is not so with you: My Lords and Gentleme [...], therefore as you out-strip others in the receipt of mercies, so ought you to out­strip others in the performance of duties.

By his Case.Secondly, By his State, Condition, and Case: Hee returned to his house in peace, verse the first: Jehosaphat going to see Ahab King of Israel, (i.e.) of the ten Tribes, which revolted from Rehoboam, the son of Salomon, and adhered to Jerobo­am, the son of Nebat; going, I say, to see Ahab by way of courtly visitation, was cunningly catcht, and cast into the confe­deration and society of an unhappy war, whereby hee plunged himself both into spiritual miseries, and temporal mischiefs: both harmed his conscience, stained his royal reputation, and hazarded his life: hee was exposed to the fury of the whole Syrian army: Yet to Jerusalem hee re­turned, not slain, nor wounded, as hol­low-hearted Ahab was: Jehosaphat pray­ed, and the Lord heard, and helped; di­verted them, delivered him, Hic homo potuit apud Deum quod voluit, as hee said of Luther: it was a miracle of mercy fo [...] him to return in safety, Vatabl. in vers, 1. obiter innuit mi­raculum quo evasit incolumis, saith Va­tablus [Page 47] on it: This was his Case.

By his Gra [...].Thirdly, By his Grace, as hee was a man of quality, and so also of piety: Erasm. Encnir. Canon. 6. No­bilitas sola est at (que) unica virtus. Juvenal. This is it, my Lords, that makes ho­nours, honourable; nobility, noble: and such persons truly illustrious, and their posterity famous: Nobilitas suprema est filium & haeredem esse Dei, &c. nothing doth so adorn, and nobilitate, as grace: Angels in respect of their nature, are all alike; and Philosophers say of rational souls: that they are equal, in ratione spe­cifica, quam omnes ex aequo participant: Souls have no sexes, but grace puts a no­table difference: Jehosaphat was a man of sincerity, though not without his [...], and humane frailties.

Mention is made of his infirmity, vers. 2. Hee helped Ahab whom the Lord abhorred: of twenty Kings of Israel you shall not finde above one (if one) good one: of all the twenty, Jehu. none comparable to this King Ahab for vileness: Hee did evil in the sight of the Lord, above all that were before him, 2 King. 16.30. and in the following verses, Ahab did more to provoke the Lord God of Israel to an­ger, than all the Kings of Israel, that were before him: There was none like unto Ahab, who did set, yea sell himself to work wickedness in the sight of the Lord: Ut in pessimis aliquid boni, ita & inoptimis non nihil pessi­mi. Tert. This was the man that Jehosa­phat helped, and this hee did, not only before hee knew Gods pleasure in the [Page 48] matter, but after that the Prophet had acquainted him with the will of God: To this adde further: Jehosaphat rose not up in defence of the Lords Prophet, Micajah against Zedechiah's insolency, and Ahabs tyranny, Bersabe erat mulier, Uxor aliena, cum do­lore dicimus & tremore, sed Deus noluit taceri quod vo­luit scribi; di­cam ergo, non quod v [...]lo, sed quod cogor, non exhortans ad imitatio­nem, sed in­struens ad ti­morem. Aug. Ennar. in Psa. 51. Titul. who committed him for speaking the truth: All great and foul infirmities, cum dolore dicimus & tremore, sed Deus noluit taceri, quod voluit scribi, as Augustine speaks of Da­vid, and Bathsheba.

It is good to help the Lord against the mighty, but not so, to help the mighty against the Lord, nor to joyn hand in hand with them, whom the Lord ab­horres.

Jehosaphat was but a man at the best; if hee or wee bee left unto our selves, in what are wee superior to a Beast? who may not then pray, and say with Au­gustine, A meipso me libera Domine: Whoever saw Moon, or man without spots; and they bee commonly greatest, when at the highest, and fullest: Great mens sins are very great sins: It is the misery of men that bee great, their sins cannot bee little. Vide sis, Esti­um in Sent. lib. 2. Distinct. 7. parag. 9. Riberam in Apocal cap. 14.5

Jehosaphat was a man subject to like passions, as wee are, and wee are men, subject to like passions as hee was: wee are not Angels, but men; and have many frailties and infirmities to bee covered, and cured, but none to bee allowed.

Mention is made of his Integrity, [Page 49] ver. the third, Nevertheless there are good things found in thee: When men praise with a Nevertheless, commonly they ne­vertheless praise: Not so with Jeho: that hee was a man, who had the root of the Matter in him, appeareth evidently and eminently by three notable acts.

First, By what hee did, in reference to himself, vers. 3. Hee prepared his heart to seek and serve the Lord: This latter com­mendation wipes off the former aspersi­on and accusation, and 2 Chron. 17.6. Vide A Lapide & Strigel. in locum. Et Aug. in Psal. 51 Tit. Andi­ant, qui non ce­ciderunt, ut ca­veant, qui ce­ciderant, ut Surgant. his heart was lift up in the waies of God.

Secondly, By what hee did for the Church; hee took away the high places and groves out of Judah: It is true of Johosaphat, what Beza writ of Calvin, Non aliter in Ecclesias quamvis remotas af­fectus, quam si illas gestasset humeris: To compleat the work, hee sent Le­vites and Priests to instruct and teach the people the good knowledge of the Lord; and Princes, such as were faithful, they taught, either by the Levites, whom they did associate, countenance, and in­courage in the work; or rather, 2 Chron. 17.7,8,9. the Princes taught the Laws of the Land, the Levites the Law of God; and both mutually helped each other; where re­ligion was blasted, hee knew no good could bee expected: Hee knew Princi­palities could not bee preserved, where Religion was extinguished, or extirpa­ted; as the Bishop de Monte Pulciano [Page 50] told Charles the Emperour in the Coun­cil of Trent.

Thirdly, By what hee did for the State: what did hee? My Text and context tell you: Hee set Judges in the Land throughout the fenced Cities of Judah.

This brings mee from the Person by whom the charge in hand was exhibited: to the Persons to whom it was specially directed, Judges.

And here three things are observeable.

• 1 Who they were, whom hee con­stituted and impowred: Judges: Judex est jus animatum.
• 2 The Circuit to which they were confined: Judah, more specially: The fenced Cities of Judah.
• 3 The instructions to them delivered: Take heed,
  Lavater in loc.
  and do it; Take heed what ye do, for ye judge not for man (i.e.) non homi­num, sed Dei vices judicando geretis.

And now you see the Texture of this portion of Scripture; Senec. in Ep. 89. de philos. no more, by way of Analysis, remembring that of Seneca, Dividi non concidi utile est; and yet I could say no lesse, Erasm. de ra­tione concio­nandi, l. 2. p. 176. considering that of Eras­mus, magnopere conducit ad docilitatem auditorum certarum partium praemissio.

The Explication of the Text drawn forth in ten observations.

Quanto vide­tur apertior, tanto mihi pro­fundior, &c. Aug. in Psal. 119. Prooem. Augustine humbly begg'd of God, that if it were his pleasure, hee would send Moses to him, to interpret some more abstruce, and intricate passages in [Page 51] his book of Genesis: But here is no great controversy about the Text, not ob­scurity in the Text: Those Scriptures are most dark and difficult which are Al­legorical, and prophetical: upon the perusal, this will appear more historical, and therefore from the parts observeable in it, I shall proceed to those points de­ducible from it? Some few I shall pro­pose by way of Introduction; the last Thesis or conclusion I shall indeavour to open and apply, as my strength, your patience, and momentous affairs will permit.

Note first, Here is a memorandum of Adams Apostacy, in the state of Inno­cency, there was not, nor would there have been such need of Magistracy. There would have been no contentions, nor wranglings about meum & tuum, Meum & tuum si de medio tol­lerentur, homi­nes in terris quietissime vi­verent. Senec. Vide & Panor­mit. in Proces­su suo Judic. Fol. 1. Ante peccatum politia nulla fuit, politia est remedium ne­cessarium naturae corruptae. Luther. which two Pronounes (saith Seneca) mine and thine, were they not in the world, men would live more peaceably and piously; Nostra enim essemus, si non essent nostra: In Paradise there was no room for Judges: Panormitan well ob­serves, si homines in primaevae dispositionis statu, & innocentiâ, permansissent, latio, & executio legis postivae non fuisset necessa­ria; jam legis humanae positivae promulgatio requiritur, quia nisi lites per justitiam re­primerentur, in mundo non esset concordia.

Wee shall not dispute that Question: [Page 52] Utrum regimen politicum in statu instituto locum habuerit: Perer. in Gen. p. 125. Fig. 70. 71, 72 Aug. d. C. D lib. 19. c. 14, 15 Merc. Trism. lib. 2. Com 9. qu. 3. Scalig. Exercit. 2. Aqu. 1. 1. qu. 96. Artie. 4. Conclus. Biel. lib. 4. Dist. 15. qu. 5. Et licet in sta­tu innocentiae, &c. I well remember that Pererius concludes, having handled it pro and con: In statu innocentiae alii aliis praefuissent dominatione non servili sed civi­li, quae nihil violenti, in voluntarii & a­cerbi mistum habuisset; Augustin answers it negatively, certainly order there was, and would have been, had not Adam faln, as Scaliger observes, and some kinde of subjection of man to man as the Schools note; but that dominion of man over man was not [...], but [...], and that subjection not servile, but filial, not forced, or involuntary, but spontaneous: Before Adam had sinned, there was none appointed, by whom Justice should bee executed, or punish­ment inflicted: Gibbens on Gen. 9.6. and I finde, some of the learned have thought and taught, that till the Flood, the Lord reserved all revenge of murther to himself; hee exe­cuted punishment on Cain and Lamech, and performed the office of the Magi­strate alone, bringing in the Flood upon the old world; for their cruelty and Heaven-daring impieties.

Secondly observed: It is not said; Judges set him in the Land, but, &c.

Thirdly note; Judges set not themselves in the Land: As wee cannot (de jure) preach, except wee bee sent: so yee can­not [Page 53] (de jure) judge, nor are your defini­tive sentences of any validity, except yee also bee sent: The greatest persons, Qui non pec­cant usurpatio­ne judicii? Vi­de Becanum in sum. Theol. Schol. qu 60 bee they Angellically gifted, rarely qualifi­ed, eminently accomplished, and ac­coutred, are not permitted to act as Judges, nor would their decrees and de­terminations be regarded; if they had no authority or commission from the high­er powers: Vide Ignat. Epist. ad Tral­lian. & August. de Civ. Dei. lib. 20. cap. 10 why then should any bee allowed, priviledged, or permitted to dispense the word and sacraments autho­ritatively, without commission from the Lord Jesus Christ?

Though all the Lords Prophets were the Lords people, yet never were all the Lords people called to bee the Lords Prophets: Estius. in Sen. lib. 4. Distinct. 24. parag. 19. Nec minus certo credendum est, externum sacerdotium non omnium fi­delium▪ multitudini commune esse: sed quibusdam proprium, said one of the Schoolmen:

Gifts and abilities alone, super-adde grace, if your Lordships so please; bee they never so eminent, make not a Ma­gistrate, or Minister of Jesus Christ, in an ordinary way, and in Ecclesia con­stituta, as ours is.

Judging and preaching are not meer­ly acts of gifts, but of Offices: Quali­fication for a work, and a legitimate vo­cation, and solemn designation, or de­putation to a work, are distinct things: The labourers, though both willing, and [Page 54] able, Petri. Abaelar­ [...]i Comment. in Ep. ad Rom. cap. 1. v. 1 yet went not into the Vineyard, till they were commanded: It is the obser­vation of a very ancient writer upon Romans 1. verse 1. Paul a Servant of Jesus Christ, called to bee an Apostle; vo­catus (saith hee) non a scipso veniens ad praecandum; aliequin fur esset & latra: Hee was called, hee ranne not of him­self to preach the Gospel; had Paul done so, hee had been a Thief and a Robber: And Maldonate an acute Interpreter ob­serves, Maldon. in Iohn 10.3. that the Lord Jesus Christ hath laid down eight Signes and Characters of a true Prophet, or Pastor, amongst which this is considerable; hee enters in at the door; but who is hee that enters in at or by the door? hee answers, quis­quis sibi non sumit honorem; per ostium in­grediuntur qui a Deo missi sunt; they are Thieves and Robbers who climbe into this high, holy, and honourable function, through the window of their own pride, and self-conceit: If Origen, a man of an excellent dianoy, and rare abilities, fell into dangerous errours; and that as Chemnitius conceived, because he so long neglected orders; into what errors may not they slide, who sleight it, and con­temn it. Sure I am, non fortunat Deus la­bores eorum, qui non sunt vocati, quam­vis salutaria quaedam afferunt, non tamen edificant, said Luther truly: and a grea­ter than hee commands mee to tell you, who have power and authority in your [Page 55] hands, that they shall not profit the peo­ple at all, Jer. 23.32.

Let not my Lords bee angry: I am not here to inquire, by what authority you act? or who made you Judges o­ver us: Wee have heard your Com­missions: Only this I say, lesse I could not, more I shall not: Judges must have clear Commissions: No man may take that honour of the Ministry, or this of the Magistracy upon him, were hee as wise as Salomon, or Daniel; before hee bee called.

Fourthly, It is registred and recorded as a most royal and religious act of Jeho­saphat, and as a great ornament and mu­niment, and blessing to the Land: whence wee may animadvert: that Judges who will execute justice, and judgement carefully and conscio­nably, are very great blessings to a Land or Nation: How great blessings they be, I cannot tell you beloved this I can tell you, they are great blessings: Judges are like the Prophets Figs; those that were good, were very good, and those that were bad, were very bad: Judex injustus latro est, sicut medicus imperitus est homicidae: Judex locusta civitatis est malus: said Scaligen: Such Magistrates as bear the name of Magistrates, and stand in the room of Magistrates, but do not the offices and duties appertaining [Page 56] to the Magistracy, are but as eyes of glass, or Ivory-teeth, or Iron-hands, or wooden-leggs; as those artificial and e­quivocal limbs stand the body natural in little stead; so do these the body poli­tick. Good Magistrates are the breath of our nostrils, Lam. 4.22. Grave Senatours, zealous Magistrates, faithful Ministers, are the props the pillars the buttresses of Church, and Common-wealth: how can an Army bee without a General, or a City without a Governour, or a School without a Master, or a Nation without a civil Magistrate? it needs no forraign force to dissolve it, it will Amphisoene-like, destroy it self.

The taking away of the J [...]dge and the Prophet is threatned and ac­counted a sad and sore judgement, Isa. 3.2. these commonly fall together: it was said by a Royal Pen, no Bishop, no King: And I do beleeve, whoever lives to see England without a Ministry, the same eye shall see England without a Magistracy: It is very sad to lose an eye, more to lose both: now what the eyes are to the body natural, that those are to there-publick, Isa. 3.2 as judicious Calvin notes upon that Text: wee can bet­ter bee without the light and heat of the Sun, than without Judges to correct, and Prophets to instruct: si decidant viri Consuliores periturae urbis, & Orbis pri­mum indicium est: I shall not gloss up­on [Page 57] those Scriptures, though pregnant and pertinent, Amos 2.3. Judges 2.7. & 4.1. & chap. 8.33. Judges 2.19,20. when the Lord raised them Judges, then the Lord was with the Judge, and delive­red them out of the hand of their ene­mies, all the daies of the Judge. But when the Judge was dead, they corrupt­ed themselves more than their Fathers, in following other Gods; therefore the anger of the Lord was hot against Israel.

If you, my Lords, will right the wronged, relieve the oppressed, judge for the fatherlesse, who are commonly friendless; plead for the Widdow: If you bee eyes unto the blinde, leggs un­to the lame, harbours to the poor, ter­rours to the unjust, succours to the inno­cent: If you break the jaws of the wicked, and pluck the spoil out of his teeth: if you do these things, and no lesse (My Lords) is expected from you: you will bee to us mercies of the first magnitude, as hiding-places from the winde, and coverts from the tempest; as Rivers of waters in drye places, and as the shadow of great Rocks in a weary Land: when such ride the circuits, and come amongst us; Gad, a troop of bles­sings comes: You are the shields of the Earth, as the Psalmist calls you; you are the men who protect from wrongs and injuries, and therefore are great bles­sings: you turn away the wrath and in­dignation [Page 58] of the Lord from the Nation, Psal. 106.23,29,30,31. the very Hea­thens extolled Moses with an [...], &c. are not such blessings indeed to the places in which they live, and to the persons with whom they converse, for whose sakes the Lord spares a Nation, a City, a Fa­mily; nay one single person from deso­lating and ruinating judgements? Ex­cellent is that, Jer. 5.1. If there bee any that executeth justice; any that seek­eth the truth; is there none such? finde but one such, and I will pardon Jerusalem. You see our iudgements (My Lords) as to zealous Magistrates; wee do not in this Northern Clymate count you our Burdens, but our blessings; wee blesse God for you, rejoyce in you, and hope for much good from you, or by you, having had former experience of your Integrity, Ability, and Fidelity. This is the fourth in order.

Fifthly, Jehosaephat is not only con­tented to bee good, but hee is also inqui­sitive and studious how hee may do good: Grace inlargeth the heart, the hand, Non solum no­bis nati. all; the welfare of Church and state will bee much in their eyes, who have most of God in their hearts: The holy Ghost writ Jehoiada's Epitaph, 2 Chron. 24.16. and it is true of Jehosaphat; hee did good in Judah, both towards God, and towards [Page 59] his house, 2 Chron. 24.16.

Jehosaphat was a man of another spirit, of an excellent, heroick, publick spirit; [...]; not Codrus, nor Curtius, nor Decius, nor Brutus, loved their Countries, as hee did Judah: Hee was not to learn; Kings were for Kingdomes, not King­domes for Kings: Non mihi, sed populo, was Adrians Motto: I will seek thy good, was Davids royal and religious resoluti­on, Psal. 122.9.

Sixthly, In Judah was God well known, both by his Word, and works; Psal. 147.19,20 by his ordinances and providences; hee dealt not so with every Nation: yet in Judah Judges are set: whence note, that there is no Nation so knowing, no Peo­ple so pious, regular, and religious, but even amongst them sin is committed, and punishment must bee inflicted: It is the priviledge of the Kingdome of Heaven alone, to bee without sin, suffering, sor­row: Shew mee the State that is not pestered, nor infested with litigious, con­tentious, maligning spirits without it, nor with factious, unruly, exorbitant spi­rits within it: Against invasions and in­cursions of forraign Nations, garrisons are placed, and Forces appointed for all the fenced Cities, and in the Cities of E­phraim: which Asa his Father had taken. 2 Chron. 17.2 Against intestine broils, commotions, and injuries; hee ordains Judges, because [Page 60] sentence given by him, who is not autho­rized, and impowred to judge, is of no validity in Law: and because no man can bee Judge in his own cause: Aqu. 2. 2. qu. 67 others therefore are constituted to give every man his right, and due, and that in Ju­dah: In Germany each Jurisdiction or Territory hath a Leens-man; each Pa­rish a Nembdemanus (i.e.) a Judge; but here Judges are only set in the fenced, or as the Seventy read it, in the strongest Cities.

Seventhly, Judges have need of sound and wholesome instructions: It is fit for Princes and Judges to have some godly-learned [...], Remembrancers, or Monitours with them: Themistocles had his Anaxagoras, Alexander, his Aristotle, Scipio, his Polybius, &c. The Angel in the form of a Macedonian, had need of Pauls assistance: Come and help us, and might not you, my Lords, take with you some eminently learned and experienced Mi­nister in all your circuits? Jehosaphat here both gives the commissions, and the in­structions: Bee instructed yee Judges of the earth; there is a Judge that needs none, the Judge of all the earth, but you do: It was royal Councel which our Henry the eighth gave to Sir Thomas Moore, when hee made him Chancellour: Look first at God, then at mee: It is your duty and discretion to look first [Page 61] and most at God, and his Law; for yee judge for him, and hee is with you in the judgement, if it bee just; against you, and your judgement, if unjust: I must con­fesse, as Nazianzen said of great Basil: [...]: The Sea needs not (nor doth it disdain) the little Rivers that run into it; nor do your Lordships need the Instruction of so raw and young a man, a man unacquainted with matters of this Nature, and your distinct duties, Vel hic Colli­ge, quam diffi­cile est Ecclesi­astae munus, qui Monar­chis & judici­bus debet con­sillum, doctri­nam, & cor­reptionem. E­rasm. de Ra­tione concio­nandi. offices, &c. nor very studious to learn, yet remembring, and therein incoura­ging my self, that young Samuel spake boldly, and plainly to old Eli, a very grave and reverend Judge, without the least check; and being commanded to this service, which I looked upon, as pensum par animo Pauli; I humbly crave your attention to what shall concern you.

Eighthly, Observe, Something is to bee done; the Note is, [...]. Ar. pol. lib. [...]. cap. 2. The greatest per­sons are born for Action; intelligere & o­perari, saith the Philosopher: to Know, and Do, is the end of man; as man is [...], a sociable creature, and [...], a reasonable creature; so hee is [...], an operative creature; by how much the greater I am, by so much the more I labour, and by how much the more I labour, by so much the greater I [Page 62] am: was a notable saying of a gracious man: Of all created Natures, the most noble are the most nimble, active, agil. The Seraphims are not for sight, Vide Aquin. 1. 1. qu. 112. Art. 2. & Aq. in Heb. 1.14. & A Lapide in locum. but service: I shall not trouble you with what the School-men tells us about the Ministra­tion of Angels; they say, they are not all ministring spirits; they build more on Dionisius and Gregory, than on blessed Paul: read that remarkable Scripture, the Epistle to the Hebrews, writ by Paul, (not Barnabas, Camero in Heb. qu. 2. mihi pag. 368. as Camero) chap. 1.14. Are they not All ministring spirits? that interrogation is a positive assertion; they are All; Deus nunquam ullam creaturam ea lege condidit, saith Camero excellently; no creature was made by God, but with this law, or proviso, that it should depend up­on God, Camer. [...]: mihi pag. 779. Jun. in Jud. ver. 6 both in fieri, & in facto esse: both in esse, & in operari, and also do service for God: Natura Angelica non potuit, humana non debuit esse otiosa, said Junius, The Angels, of all created beings, are most serviceable, though they have small benefit of their Ministration; the Lord having the glory, the Elect the comfort, the profit.

David first served his Generations by the will of God, then fell asleep: Let not death surprize us, before wee have served our Generations: Blessed are the dead that dye in the Lord, from henceforth they rest from their labours, Rev. 14.13 [...]; from henceforth: expect not blessednesse if [Page 63] you rest from your labours, Job 3.17 before ye die in the Lord: There, viz. in the grave, the weary are at rest: That sentence is entailed on all Mortalls; In the sweat of thy brow, or brain, shalt thou eat thy bread, till thou return unto the ground, Gen. 3.19.

By Mahomets law, the Grand Turk himself was to bee of some trade: The Athenians hated [...]: By Solons Law, idle persons were to suffer death: Non solum negotii, sed & otit re­denda est ratio, said Tully truly: The Lacedaemonians called men to account for their idle hours; an idle Magistrate, or an idle Minister, or an idle Gentleman, the Lord abhorres: it is not enough for you venerable Gentlemen, Vide p. Mart. in 2 Sam. 11. Fusius agit contra otium. not to do e­vil: It is required that you as well as o­thers, nay, that you more than others, should bee doing good: A Negative Magistrate is no Magistrate: Nic Machia­veli disput. de Republica. lib. 1. cap. 1 Machiavels counsel is good: Otium prohibeatur, & perpetua quaedam honestorum exercitiorum necessitas imperetur, vitanda est maxime sterilitas, &c. Idlenesse exposeth to the Devils malice: Idleness disposeth to the Devils service, Vide Doctissi­mi, Saunder so­ni concionem quartam ad populum. Res age, tutus e [...]is. when hee findes you a­bout nothing that is good, he will imploy you about something that is evil: otium animi mors est, & vivi hominis sepultura, saith Seneca: it is the death of the soul, the interring of a man alive: An idle hour is the hour of temptation: a flying [Page 64] Lark who makes his mark: Hispani bellum quam otium malunt. Justin. Hist.. lib. 44. p. 349. The Spani­ards had rather bee warring, than idle­ing, if the Historian may bee credited: and in my judgement it is more eligible; Legitima authoritas, justa causa, intentio recta; mo­deramen debitum requi­runtur. secundum Bie­lem. lib. 4. Sent. Distinct. 15. Qu. 4. Illicit a non sunt Christia­nis bella, sive defensiva, si­ve invasiva, modo adsint haec tria; justitia causae, potestas publica, intentio recta. Estius in Sent. lib. 3. Distinct. 37. Parag. 20. If there bee a good cause, a good call, a good end, and if managed in a right way, and manner; for Warre, (though a ne­cessary evil) is the solemn in­strument of Justice, the re­straint of vice, and publick in­solencies; the support of a body politick a­gainst forraign invasions, and Domestick rebellions: Up then, and bee doing: Honourable Lords, and worthy Gentle­men, account your selves happy, in that God accounts you worthy to do any thing for him: especially to bee so honourably imployed under him: your time is short with us, your work is great: though the Sun stand still, or go backwards, yet still time goes forward: five or six dayes, beyond which you cannot sit, will soon expire.

Reverend Fathers and Brethren, Re­member you and I that Motto of famous [Page 65] Mr. Perkins: Minister verbi es? Vide Bezam in vita Calvini. 2 Per. 1.12,14 Hoc age: And that worthy saying of judici­ous Calvin: Quid si Christus cum vene­rit, me otiosum invenerit? what if Christ when hee comes to summon mee to death, shall finde mee idle: It was holy Augustins wish, that Christ might finde him, aut precantem, Possid de vita & moribus. Aug p. penult. Vel invenien­dis rebus; [...] de jam inven­tis; &c. aut praedican­tem; praying, or preaching: Possidonius relates this of him, that hee was ever imployed, either inventing, or dicta­ting, transcribing, perusing, or preach­ing; praying, or visiting the Fatherlesse, and the Widdows: Et hoc agebat in die laborans, in nocte lucubrans. Minima portio temporis daba­tur somno, mi­nor cib [...], nul­la otio, ita A­dri [...]om. de Hieron. And me­morable is that which Augustine him­self spake to Eudoxius, and the brethren with him, in his eighty first Epistle: As Fire and Water, so Pride and Sloathful­nesse are by Ministers to bee shunned: It is certain, a whet, is no let: Recreation may bee used, but in its due season, Amice quisquis huc venis, aut Agito paucis aut abi, aut me laborantem ad­juva haec erat inscriptio mu­saei Urfmian. Vide Mel [...]i. Adam. Vide P. Mart. in 2 Sam. 12; and with a right intention, to fit us for our work, but never as our work; not to procure wealth, but to preserve health, which such as live sedentary lives sel­dome have; and also with choice persons.

The two witnesses, of whom you read, Rev. 11. end their lives, and their labours together: Nullus est in Anglica diligentior Episcopus, quam Diabolus, said Latimer: There is not a more busy Bishop in all England, than is the Devil; shall wee learn some good of him: To be­stirre [Page 66] our selves the more, because our time is short, Rev. 12.12.

The Levites in the Law were dis­charged at fifty, in part, Numbers 8.25. Let not us pretend more weaknesse of body, or decay of memory, of natural abilities, and faculties, more than is, to gain a dispensation: Augustin preached till his last sicknesse, aged seven­ty six: And Ambrose dyed commenting on the Psalm, Us (que) ad suam ipsam extre­mam aegritudi­nem. Possid, ubi supra. on that 47. Psalm, if A Lapide mistake not: Oportet Episcopum conscionantem mori: soul-work is sweet work, though wee sweat. Paul did not say, I converted more than they, yet hee could say, I laboured more than they; and herein may wee solace our selves, if Israel bee not gathered: wee have dis­charged our duty in some measure; sin­cerely, though slenderly, & non curatio, sed cura Ovium a pastore requiritur, as A Lapide well observed. A Lapid. in 1 Tim. 4

Christians, this is of concernment to you also: you must bee doing; [...]: Our Religion consists not in wording, Justin. Mar. Aq. 1. p. qu. 1. Art. 4. Estii praefat. in Sent. Tenen­dum est, Lev. 25 but in working; not in speaking, but in living great things: The Jews usually called the seventh year, the idle year, because then there was no plowing, no sowing, no reaping, or mowing: with many Christians, every year is the idle year: Should wee bee ex­amined what wee have done for God, [Page 67] what naked backs wee have cloathed, what hunger-starved bellies wee have re­freshed, what duties wee have discharg­ed: should conscience speak, and all tongues bee silent: shame might cover our faces: Seneca jeered the Jews, be­cause they lost one day in seven: Vide Aug. de C. D. lib. 6. cap. 11 To ob­serve the Sabbath day, was with him to lose a day: well might hee deride the Christians of this lazy, drousy age, were hee now alive, who lose Lords dayes, Exercise dayes, and other precious sea­sons for soul advantages; too many divi­ding their lives, one half they are idle, and the other, they do nothing; Pauci hoc a­gunt, said the Heathen Philosopher: It was Erasmus his wish, Angli ingeniosi, utinam & laboriosi: Let mee rather bee num­bred amongst the unprofitable, than the idle servants: Wee have a dayes work for every day, an hours work, for every hour; every day wee should go a daies journey towards Heaven.

The life of Christ was a most active, Act. 10.53 may I not say, a most laborious life: hee never spake idle word, never spent idle day; hee went about doing good: That is the character which Peter gives of his Master: no sooner began hee to walk, but hee began to work: where hee was, there hee was doing good, and where hee was not doing good, there was hee not: Now hee is our great Exemplar, and Looking-glasse, his actions (not his [Page 68] miraculous, &c.) his moral actions are our instructions: Mark. 7.37 Hee did all things well, and shall wee do nothing? God forbid! Non otiose vivit, qui qualitercun (que) utiliter vivit, Aq. 2. 2. qu. 187. Art. 5. resp. ad Arg. 2. saith Aquinas; but wee must see that it bee utiliter, as hee said, John 9.4. so wee say, wee must do the work of him that sent us, while it is called to day; for a night is comming, a night of deser­tion, a night of affliction may come, a night of death and dissolution will come, and then no man can work: Frustra est ea potentia, quae non reducitur in actum; quando debet, & potest redu­ci. Let us therefore while wee have the light, walk in the light, and work by the light: while it is called to day, let us go about our work, not neglecting the seasons, nor napkinning up the Talents which are de­livered to us: I shall conclude this with that notable saying of Cato, subscribed by the wiser Heathens, as an Oracle, Nihil agendo male disces agere.

Ninthly, In that the charge is inge­minated, two things may here bee inti­mated.

• 1 The greatnesse of the work, which on them is imposed.
• 2 The neatnesse or exactnesse in the workmen, who are herein imployed:

But I passe this.

Quest. Hee said unto the Judges, Take heed what yee do; but were not they also to [Page 69] take heed what they said?

Ans. Carthusian upon this Text (of whom wee spake in the Analysis) hath this Glosse: Non solum act us vestros, ve­rum etiam verba, & sententias diligenter pensate: ponder not only your works, but your words; bee not rash in either: and I am induced to conclude with him, that both they and wee must take heed what wee say, or none will regard what wee do.

The Apostle, if any man, Vide sis Greg. Thaumat. Metaph. in Ec­clesiast. c. 5. p. 87 requires this of every man: If any man seem to bee religious, or righteous, and yet takes no heed to his tongue, all his Religion is vain: If Hell bee where the Devil is most, it is in most mens mouthes and hearts, and there is an Hell Moral, as well as Local: The whole life of man, Vita nostra re­ferta est lin­guae delictis. Basil. (said Basil) is full of the sins of his tongue: It is most true, lingua mors, lingua vita, lingua Deus, lingua Daemon: the wisest of mortals voucheth it: life and death are in the power of the tongue: Excellent is that councel of holy Bernard, Serm. de tripli­ci custodia mihi p. 385 Bis ad li­mam veniant verba potius, quam semel ad linguam, plus diligas audire, quam audiri, and that of the Stoick Philosopher is worthy to bee writ with a pen of Iron: [...], Epicteti En­chirid. c. 41. in principio. &c. Bridle thy tongue; for the most part bee silent, or speak about necessary things; and that curtly, concisely.

[Page 70] Ber. de triplici cust. Levis res sermo, quia leviter volat, sed graviter vulnerat, levi­ter transit, sed graviter urit, facile volat, Idee (que) facile vi­olat charita­tem; modicum membrum est, sed nisi caveas, magnum ma­lum. Bern. Aug. Ennarrat. in psal. 51 Claudamus o­ris nostri janu­am objiciamus repagultim. mordiamus nos ipsos si quando grave ac durum quodd [...]m ver­bum dentes nostros transi­re voluerit. Gillib. Bern. Succent. Serm. 14. in Cant. prope sin. Aug. Tom. 1. de verbis Do­mini initio ca­piris 1. & 2. Pelag. lib 4. [...] 35. Drexelius in his Orbis Phaeton, tells us, that the Tuscians writ upon the doors of their houses these two words, ARSE VERSE, which in our language hath this signification, Take heed of Fire, keep it warily; it might well bee writ on every mans breast, saith hee, linguae ignem cau­tissime custodi; keep the fire of thy tongue most carefully.

Sicut eligis quo vescaris sic elige quod lo­quaris, cibum examinas per os ingressurum, cur non etiam verbum per os egressurum; quod saepe graviores tragaedias excitat in tua domo, quam cibus an tuo stomacho: As thou art choice of what thou eatest, said Au­gustin, so also bee choice of what thou speakest: Thou art curious about, and examinest the meat which goes in at thy mouth, lest it may poison thee: and why not the words which go out of thy mouth, lest they poison others: and thou shalt finde upon tryal; that these do more mischief in thy house, than those do in thy stomach: and elsewhere this holy man speaking of the same subject: Si tu eam domare volueris: wouldest thou tame thy Tongue? thou canst not, be­cause thou art but a man; and no man can tame his Tongue: Homo feram do­mat, linguam non domat; domat leonem, non refraenat Sermonem; Domat ipse, & non domat seipsum, &c. Sisoius (as Pelagius reports) for thirty years together pray­ed, and that often in a day: Domine Je­su [Page 71] Christe, protege me a lingua mea: O Lord deliver mee from my Tongue: Lingua ma­lorum omni­um compen­dium, vere Phacton & orbis incendium, vix ullum in mundo malum quod non vel incipiat, vel augeat, & incendat lingua; nulla pars ad nocendum promptior ad fraenandum difficilior. Drexelius. and yet found it a peece of difficulty to get the mastery and victory over it.

Of all the Members of the body there is none so serviceable to Satan, as is the Tongue: when the hands are manacled, the feet fettered, and stocked, the tongue is free.

Vide Pine­dam in Job 2.8. Sect. 1. Numb. 8. Jobus a Satanâ dire habitus, nihil sui corpo­ris habuit, quod sanum diceret, praeter linguam. Orbis Phacton. 1. 2. p. 344. Aug. Ennar­rat. in Psal. 39.1. & in Psal. 34.13. Quis sane nu­meret quantas modicum lin­guae membrum contrahat sor­des; quam sit gravis perni­cies oris in cir­cumspecti. Bern. Serm de triplici custo­dia. p. 98. Pineda disputes the question, why Sa­tan (having liberty to inflict diseases up­on Jobs Tongue, as well as upon the o­ther members of his body) spared that? And I finde Drexelius hinting at the rea­son: Forsan ideo non ulcerosam habuit linguam, ut eam in querelas laxaret; ut coelum, omnes (que) caelites execraretur, &c. It was Satans desire, and grand design to move Job to curse God, and charge him foolishly: and therefore hee spares his Tongue: Lingua non frustra in udo est, said Augustin: Of all the parts and members of mans body, there is none kept oyl'd, so moist and glib, as is the Tongue, and thereupon hee counsels: Perpende quod dicturus es, examina, consu­le interiorem veritatem, & sic profer ad ex­teriorem auditorem: hee is not, saith the Apostle, [...], a beginner, but [...], a good proficient in Religion, that can curb his tongue.

[Page 72] Lingua pl [...]ri­ma & certa sa­tis, praecipue in Febribus, signa exhib [...]t.As Mettals are known by their tink­ling, so are men by their talking: and Physitians say, the nature of diseases is known, as well by the tongue, as by the pulse, or urine: The mouth of the Righte­ous speaketh wisdome, and his tongue talk­eth judgement; Morhi natura ex lingua non minus quam ex urina cognosci potest: Senne [...]t. Instit. l [...]b. 3. cap. 16. Hyp­poc. Aphoris. 13, 15, 16. for the Law of the Lord is in his heart.

It is quaeri'd in the Schools, what was the first sin of the first Angel that fell, (for they assert, that one fell first, and then the rest, Estius in Sent. lib. 3. Dis. 6. parag. 8. Sex varias pro­ponit enten­tias. unus caeteris author, & sua­sor fuit transgressionis, as Estius speaks) Nine or ten several opinions of theirs I remember I have read; some say it was envy, others, discontent; and some sup­pose, it was their refusing to undertake, or take up the charge given, Scotus lib 2. Dist. 6. qu 2. Art. 2. or to bee given them about man: Scotus thinks, it was a certain spiritual luxury: And some, Vide Othor. is Casmanni An­gelo graphiam: in parte 2. cap. 10. q. 4. p. 395 Non per os ser­pentis, sed lo­cutio quaedam spiritualis, ut blasphemia in Deum. Estius ubi supra pa­rag. 6, 7. with many of the Ancients: An­gelos amore mulierum captos per libidinem peccasse: Others ingratitude: The most and best say, pride: but wherein that Pride consisted, is not easily determined, nor by them unanimously resolved; by some it is as confidently asserted, that it was a sin of the Tongue: but what ever it was: you know they suffer eternally, and deservedly for it: and it concerns us all to set a watch before the doors of our [Page 73] lips; a tongue that is set on fire from Hell, is in danger to bee set on fire in Hell.

Let none say, words are but wind; Quot tibi pos­sim dicere, qui sub Tyrannis sensuum suo­rum paenas luerunt prop­ter incautam linguam, Lips. de Constin. c. 25. p, 181. small, trivial, inconsiderable things: cer­tainly they weigh heavy in Gods bal­lance, the least idle word is damning in its own nature: The Philosopher could say, [...], are sometimes [...]: Men die for coyning single pen­nies (contrary to Law) as well as Jacobus peeces: Physitians say, Worms in children may turn to the Fever; and that into the Plague: Aug. Ennar. in Psal. 128.1. And the Father excel­lently, Dicis minora sunt, minuta sunt verba vana; sed congere minuta, & faci­unt ingentem acervum, & ignis gehennae non est parvus.

It was Zenophons wish to have all speeches writ; Melius est hanc artem [...]ire, quam esse regem & Diademate coronari. Chrys. Tom. 5. Hom. 33. mihi p. 260. it would make us more serious: Of Taciturnity I may say, as hee did of Charity: It is better to learn this art, than to bee a King, and crown­ed with Diadems: Latimer, when some were taking his Examination, hee took more deliberation, hearing a pen walk­ing behinde the Curtains.

There is a book of remembrance in which all our words are recorded, the consideration of it should work us to more warinesse.

There are five or six things which eve­ry man hath to keep: which if hee do, they will keep him doing all the daies of [Page 74] his life: hee hath the Faith to keep, 2 Tim. 4.7. 2 Tim. 4.7 Hee hath a good conscience to get and keep, and hee hath his heart to keep, Prov. 4.23,24 his eye to keep, his foot, and his tongue: Pro. 4.25,26 Myriam was smit, and Myriads smart for the abuse of their tongues: a learned Author delivers his judgement of Tully and Demosthenes: Si muti fu­issent, diutius vixissent; & suavius obiis­sent.

Senco. Ep. 10. in fine.For every idle word wee must account to God: The meekest man that ever the Sun saw, or the earth bare, spake unadvisedly with his lips; so may you, and so have I too often: Let us there­fore take up Davids resolve, Vide Chrysost. Tom. 1. hom. in Psal. 140. mihi pag. 1038 Tom. 2. hom. 46. in Mar. c. 13. mihi p. 386 Tom. 5. hom. 52. ad pop. Ant. p. 297. Tom. 4. hom. 15. in Ephes. [...]. p. [...]5 Tom. 1. in cap. 1. ad Gen. p. 20. Leonardus Ru­benus de Au­rea lingua cap. 59 To take heed to our waies, that wee sin not with our Tongues: I have been too long on this, yet not without warrant, such a digression is no transgression: I shall crave leave to acquaint you with a memorable passage of Rabbi Jehuda: And then passe on to the last and great Observation.

Drexelius Tells you, that Rabbi Jehu­da openly proclaimed in the Market-place, that hee had at home a certain golden water, which was of choicest ver­tue, and highest value; very useful for all persons, for all constitutions: Ex­cellent for the prolonging of mans life: Many hearing this solemn proclamation, amongst the rest, a little Daughter of ano­ther Rabbi, acquainted her Father with the summe and substance of it: who ad­dressing [Page 75] himself with thousands more to see those strange waters, and offering great summes of monyes, might they have some of them: Drexel. Orbis Phaeton. 1. 2. p. 515 The Rabbi opens his Bible, and turns unto the 34. Psal. 13, 14. What man is hee that desireth life, and loveth many dayes that hee may see good? Keep thy tongue from evil, &c. Et haec est illa aqua vita aurea, saith hee; this is that golden, life-prolonging water: Come taste and try: come near and buy this: My Lords and Gentlemen, and you beloved Brethren. But hee said unto the ‘ Judges, Take heed what yee do.’

Tenthly, Observe, That it is the duty and discretion, it is the part and prudence of Judges, to do justice and judgement, and in the administration thereof, to take heed what they do (i.e.) from what prin­ciples, by what rules, in what manner, by what authority; and in a word, for what ends they act. Arist. 2. Polit. Scaliger. Exer. 307. Sect. 3. God is rich in Knowledge. 1 Sam. 2.3. In goodnesse, Rom. 2.4. In Grace, Ephes. 1.7. In Glory, Ephes. 1.18. And in Mercy also, Eph. 2.4

It is a main, plain, and a momentous Truth: I am now to discourse of the exe­cution of justice: Justice is [...], fulcrum & anchora civitatis, saith the Phi­losopher in his Politiques: It is conserva­trix humanae conjunctionis, quae ad beatitua tidem via est: saith Scaliger, I am easily convinced, that mercy best becomes a Ministers mouth: God loves mercy best, and wee need mercy most: hee is in [Page 76] Scripture stiled, the Father of mercies, for hee begets mercies, as Fathers beget chil­dren: and loves mercies, as Fathers love children: Hee is a Sea of mercy, both bottomelesse, and boundlesse, an o­ver-flowing, and an ever flowing foun­tain of mercy, and yet ever full: Hee is [...]: rich in mercy, not rich in wrath: hee delights in mercy, not in judgements: Isa. 7.20 hee hires the raisor where­with hee shaves his people, Isa. 7.20. Judgement is his work, [...] but his strange work; hee loves freely, but corrects not willingly, not from the heart: though men do willingly grieve the children of God, Lam, 3.33 yet God doth not willingly grieve the children of men: O Ephraim! what what shall I do unto thee? and how shall I give thee up O Ephraim? Hos. 11.8 how shall I deliver thee O Israel? how doth the most High debate and project with himself to shew mercy: Excellent is that of Vossius, upon that Text: De Extr. Judi­cio, Thes. 3 Go yee cursed; it is said, come yee blessed of my Father, but not, go yee cursed of my Father: Benedictionis author & pater est, non item maledictionis, &c.

But bee all this, and more granted; wee must sing this compound ditty of judgement, and mercy: Unisons make no good musick: Such are his Attri­butes, that hee will not cease to bee just, that hee may bee merciful: As hee is the Father of mercies, so hee is a Lord of [Page 77] wrath: Baal chemah, [...] a possessor of wrath, Nahum 1.2. As hee hath a time of reprieving; so he hath a time of re­proving: a time of correcting man for sin, as well as a time of conniving at mans sin; his patience hath fixed bounds, and limits: None may leave sin unpu­nished, who are thereto deputed, upon pretence that God is merciful: it is said, that no attribute of God is so often iterated, no act of God so often inculca­ted, no work of God so often repeated in sacred story, as Justice, Judge, Judge­ment, &c.

Two Branches of the Observation.

• 1 Justice must bee executed, and Judgement administred.
• 2 And that exactly, conscionably, de­liberately, &c.

First, Of the first, It is the more common observation; and therefore I shall not injure this reverend Auditory by prolixity: I come then to clear it by testimonies, both divine, and humane: out of the inspired Prophets, and Hea­then Poets and Philosophers. Consult. Jer. 22. 2, 2 [...]. 12

For Scripture proofs, consult, Deut. 16.19. Judges and Officers shalt thou make in all thy Gates, which the Lord thy God giveth thee throughout the Tribes, and they shall judge the people with just judgement: Psal. 82.3 Thou shalt not wrest Judge­ment, thou shalt not respect persons; Deut. 1.16 Et A Lapide in loc. nor take a gift; that which is altogether just [Page 78] shalt thou follow: Deut. 19.21 In the Original it is more emphatical, Justice: Justice shalt thou follow; [...], all manner of Justice, and nothing but Justice, care­fully, constantly, &c. Micah 6.8. Cal­vin conceives, that that Prophesy, as wee now have it, is but the Synopsis or E­pitome of certain Sermons collected by him, and recorded for the Churches be­nefit: And Gualther thinks, this is part of his fourth Sermon: the marrow whereof you have in this eighth verse, Hee hath shewed thee O man what is good, and what doth the Lord require of thee? To do justly: Vide Guath. in locum. Kings and Princes, Magi­strates, and Ministers; Masters, and Ser­vants; Judges especially must learn to do judgement justly: though your disposi­tions may incline you to mercy, yet his command must praeponderate and over­awe you to justice: there can bee no mercie in injustice, and nothing but in­justice in disobeying the Lords com­mand.

Exod. 23. Thou shalt not speak (no not speak) in a cause to decline after many to wrest judgement: Thou shalt not wrest the Judgement of thy poor in his cause: Keep thee farre from a false matter: the in­nocent and the righteous slay thou not, and verse 13. In all things which I have said unto you, bee circumspect: Take heed what you do.

Nor is that time the least considerable, [Page 79] though last considered, in Zachary, 8.16. The Persians were so in love with Justice, that this was the first of those five things which they taught their children from their fifth, to their tenth year; as Zenophon Hist. lib. 1. de Institutione Cyri. Execute the Judgement of Truth and peace; q. d. It is not sufficient to build the Temple, and to have an eye to his cere­monial worship: you should mainly minde the moral Law, see that the main duties bee performed, some particulars are mentioned, under which the rest are comprized: Execute the Judgement of Truth and Peace, judge according to law, and the rules thereof, and according to true information in matters of fact.

It is the conclusion of the Philosopher, [...], the more just any person, or action is, Arist. & hic lib. 1. c. 1 & lib. 5. c. 1 the more excel­lent and glorious it is: [...]: as peace comprizeth all blessings, so doth justice all vertues: Ubi nec cura juris, Senec. de Clem. lib. 1, cap. 2. 4 said Seneca, where there is no care of equity and justice, Kingdomes must needs bee in a tottering condition: P. Parad. 4 this is Civita­tum vinculum, saith Tully, the Ornament, the Muniment, the Cement that holds Cities and Kingdomes together: no so­ciety can subsist without it: Vide Valer. Maxim. lib. 6. cap. 5. Amongst Thieves and Robbers were no justice ob­served, but one take all; the society would suddenly (and happily) dissolve.

It was Pythagoras his grave advice to his Scholars. Aur. Carm. [...], &c. both in word and deed: inure your selves to equity; ever remembring you are mortal: and [Page 80] Hipparchus his Motto, [...]: Think on Righteousnesse as thou goest along: or practise Righteous­nesse in thy life and conversation: Vide Phocy­lidis [...]. Ano­ther of them hath his, [...]; first, worship God, then honour thy Pa­rents: in the next place, do justice to all men: Plato, Plotinus, Hesiod, and others are very full in this; who would not blush to hear Pagans pressing this so much, and to see Christians practising this so little.

For Arguments to convince, take nine or ten: Justice must bee execu­ted.

Ratio 1First, That Authority may bee pre­served: The Authority of God and his Officers, the Authority of God in his Officers, hereby it is kept in its viridity, and splendour, in its fragrancy and beau­ty: Should Justice lie long dormant, and malefactors passe without condigne punishment, wicked men would vilifie, and scorn all Magistrates, and Magistra­cy: You read of some in Judes Epistle, who despised, disdained, and contemned the Magistrates, and desired that domi­nion (i.e.) Magisterial power and autho­rity were extinct and disanulled, Vide Calv. in locum. vers. 8. who were those persons? but carnal men, seducers, and impostors; such there bee amongst us; therefore do it.

Three things you should especially up­hold, The fundamental Laws, Dan. 7.25. The Peoples liberty, Act. 22.28. Your [Page 81] own Authority, Prov. 20.8.

Secondly, That the most holy may bee eased: therefore must justice bee administred: When oppression, blas­phemies, murthers, and robberies are acted, the eye of his glory is provoked, and God blessed for ever is pressed: Amos 2.13. Sub foeni onere Aridere est pondera & in­iquitates pec­cantium cum querela tolera­re. Be­hold, I am pressed under you, as a Cart is pressed that is laden with sheaves: Be­hold! rem novam, inopinatam, at (que) mira­bilem de signat, saith Lorinus: it designeth and pointeth out unto us something new and admirable: and is not this such? such were the iniquities of the old world, so universal in respect of persons; so uni­versal in respect of places; so abominable and intollerable was their wickednesse, that it repented the Lord that hee had made man; not that hee had made the Fish in the Sea, nor the fouls of the air, nor the damned spirits in Hell: but alas! that hee had made man: with what ab­horrency doth hee look upon men thus sinning, who took so much delight and complacency in man standing: It grieved him at the very heart: the heart even of God is broken with a peoples wicked­nesse, his soul is grieved with their iniqui­ties, pressed with their impieties: how doth the Lord complain there; a Father will suffer much, and bear long before he complain of his child: Tam Pater ne­mo, tam pius nemo: but no sheaves can presse, as sin, and Sinners do: Angels [Page 82] and men, the whole Creation, yea, the Creator himself groans under them: but the punishing of the offender is an easing of the Creator; and therefore the Lord saith, Ah! I will ease mee of mine Adversaries, I will comfort, I will satisfie my self by taking vengeance: Indeed, when his children are corrected, he him­self is afflicted; no sooner hath hee stricken, but hee repents, as it were, that the blow was given; the Rod no sooner falls on their head, Judg. 10.16 but hee feels it at his heart: But when hee by his heirs of re­straint, his Ministers of Justice, makes evil doers smart; he easeth himself; hee speaks, as if while they are punishing them, they were unloading him; and who will not in his station indeavour this for his Maker and Master?

Reason 3.Thirdly, That evil doers may be re­formed, and others by due execution of justice, deterred, and restrained: When the Thunder-bolt kills one, the clap af­frights many: Paena ad unum, terror ad omne [...]: Notable is that of Seneca, pere­ant impii, non ut pereant, sed ut alios pere­undo proficiant: When Justice is faith­fully executed, Aul. Gel. N. Atr. lib. 6. cap. 14. God hath the Praise of his Justice, and men have the Profit of his Judgements, Deut. 13.10,11. Thou shalt stone him with stones till hee die, thou shalt surely kill him, that All Israel may hear and fear, and do no more any such wickednesse: A parallel Text you have, chap. 17.13. A­quinas [Page 83] upon that question, whether it be lawful to put malefactors to death; con­cludes it not only lawful, but necessary: As wee cut off a putrid corruptive mem­ber, a leg, or an arm, 2. 2. Quest 64. Artic. 2. when the more principal and vital parts are hazarded: Laudabiliter & salubriter abscinditur, and in answer to another utrum, he asserts, that Princes and Judges may take away the lives of flagitious malefactors, 2. 2. Quest. 64. Artic. 3. & 4. in quantum ordinatur ad salutem totius com­munitatis: If their death may conduce to the tranquility and prosperity of the Commonwealth: Wee will shut up this Argument, with that of an Ancient: pertinet ad innocentis Magistratus officium, non solum nemini malum inferre, verum etiam a peccato cohibere; & punire pecca­tum, aut ut ipse qui plectitur, corrigatur experimento, aut alii terreantur exemplo.

Reason 4.Fourthly, That peace and love may be preserved: This peace is a costly, choice, and comprehensive mercy; Pax una tri­umphis innu­meris potior, pacem te poscimus om­nes. Vide Naz de pace 1. Orat. 3 it is earths joy, and heavens glory; a blessing which we have sought for, and fought for, prayed for, and payed for; [...], saith Nazianzen speaking of peace: war is the worst of all Gods [...]our sore judgements; it is the plague of plagues: when God gave David leave to chuse the Rod wherewith hee should be whipt (a favour very seldome vouchsafed to the godly: and never that I remem­ber, [Page 84] to any wicked) and put him to that Trilemma, in 2 Sam. 24. he cast by the sword at first sight; that judgement seldome comes alone: Cicero de Re­pub. lib. 2. Aug. de C. D. lib. 2. cap. 21. Now Tully tells you, sine justitia pax nulla est, &c. And wee by experience and observation can­not but know, that the execution of Ju­stice is a sure, pure, a special and speedy way and mean for the prevention of that, and the conservation of this: Me­morable is that of the Prophet Isaiah 32.17. the work of Justice (whether distributive, or commutative) shall bee Peace: This is the fruit that grows upon that root, the product of due execution of Justice: Distributive Justice hath stocks for Vagrants, See Dr. Halls True Peace-maker. whips for Harlots, ropes for Felons, stakes for blasphemous Here­ticks, Gallows for Murtherers, and the Garland of Peace hangs upon all these Engines of Justice, Psal. 72.2,3. Hee shall judge thy people with Righteousness, Vide Panormi­tani Judic. proces. Fol. 2. and thy poor with judgement, and what shall follow thereupon? Then the Mountains shall bring peace to the people, and the little Hills by Righteousnesse: When Joram asked Jehu: is it Peace? is all well at Ramoth? Jehu answers him peremptorily, yet prudently; what Peace? that is, there can bee no solid, setled, well-grounded peace expected, till Justice bee executed: Idolatry ex­terpated, Jezabel deposed, 1 King. 15.

[Page 85] Reason 5Fifthly, That Judgements may bee prevented, if threatned; removed, if in­flicted: This is the way to divert the Judgements of God from your persons from your posterity; from the whole Nation: My Lords! if you bear the sword in vain, God will not.

You read in Samuel of old Eli, a grave and reverend Judge: You read of his, and his Sons sins against God; and Gods sentence against him, and his Sons; His Sons were deeply guilty of great and grosse impieties: All Israel rang of their lewdnesse, nor could their wickednesse bee altogether unknown to their aged Father; as hee was a Father, hee should have curbed and checked them; Vide Cornel. A Lapide in 1 Sam. 2.17. as hee was a Judge, hee should have punished them; as hee was an High-Priest, hee should have deposed them; but they made themselves vile, or accursed, Non corruga­vit frontem. and hee frowned not upon them, non contrax­it rugas in eos, saith Ludovicus de Dieu: hee wrinkled not his brow against them, as good Parents are sometimes necessita­ted to do: when God is dishonoured, relations should not bee remembred: But mark, quia ira Eli tepuit in filios, Bern. ira Dei exarsit in illum; because Eli his anger was cold towards them: Gods anger was scorching and scalding hot towards him. Wee may bee angry, and not sin, when wee are angry first for our own, then for others sins: Eli was not so; [Page 86] therefore such Judgements are threatned, Eli ab eo tem­pore semper se­ [...]e flevit, quod in filios su [...]s dei vindictam certissimam ex­pectaret. P. Mart. in Sam. pag. 17. and were after inflicted, as who ever heard of them, their ears tingled; and theirs heart trembled; and Josephus saith, that from that very time old Eli never ceased weeping: Here is then a divine project, a sure way to secure your per­sons, your progeny from ruine, and destruction: Spare not the rod as you are Fathers, nor the sword, as you are Judges: Fiat Justitia; It is a famous Scripture, Jeremiah 5.1. Run yee to and fro through the City, through the streets of Jerusalem, and see now and know; seek in the broad places thereof, if yee can finde a man, if there bee any that executeth Judge­ment, and I will pardon it; [...]: I will bee merciful and propiti­ous to them, bee they never so many, and though they bee an undeserving, and an ill-deserving people: It is the Lords own counsel by his servant the Prophet Amos, a Prophet, not by education, but by inspiration; a man of a stammering tongue, as his name imports (but ex quo­libet ligno fit Mercurius, cum digitus Dei est statuarius) yet how freely doth hee speak, Vide Drus. in Am. 1. 1. chap. 5. 15. establish Judgement in the Gate: (it is something more, saith Drusius on it, to establish Judgement, than to administer Judgement) what shall follow thereupon? It may bee (saith hee) that the Lord God of Hosts will bee gracious to the remnant of Joseph: Take [Page 87] up and read the 25. of Numbers, you have it recorded, that Israel had sinned, and Gods Wrath was incensed, the Plague was begun; Numb. 25.14. four and twenty thousand dead; Israel was in a doleful, dismal condition: But Phineas stands up, and executes Judgement, and the Plague stayed: The Lord said to Moses, Phineas the son of Eleazer hath turned a­way my Wrath from the children of Israel, that I consumed them not in my jealousie: Zimri was a mighty man, a Prince of a chief house, among the Simeonites, Cosby was Daughter to the King of Midian, who would have medled with such per­sons of Quality? Phineas no Magistrate, nor was his proceeding in so legal and judicial a course, the parties were not convented, nor were they by witnesses convicted: The Commission was given to the Rulers, Phineas was none: where then is his warrant for their execution? The School-mans conclusion is sound, Aqu. ubi supra. Principibus & Judieibus tantum, non au­tem privatis personis peccatores occidere licet, ad eos solos pertinet, quibus committi­tur cura communitatis conservandae, &c. but what was done, was of the Lord accepted; hee had an extraordinary mo­tion from the Spirit of God; the Agent was holy, the Act zealous, the issue hap­py: Gods hand is stayed.

Till Justice was executed upon the bloody house of Saul for his cruelty, in­humanity, [Page 88] and breach of Covenant; staying the Gibeonites, 2 Sam. 21.1. to the 15. who were Prose­lytes to the Jewish Religion, and so ser­viceable to the Sanctuary; the Famine was year after year continued.

It is wisdome to let out some corrupt blood in the arm, to keep the blood pure about the heart: Hee is a fool, not a wise Physitian who suffers many patients die, Isa. 56.1. when by one vein pricked, one A­chan stoned, many may bee preser­ved.

Reason 6.Sixthly, Hereby the greatnesse, and the glory of the Nation is maintained: Politicians say, and truly, that seven things are of great importance to the ho­nour and magnificency of a state; I shall but hint at them, and leave you to read more of them in Aristotles Politicks; and Machiavels disputations de Republica. &c.

• 1 Religion, for without adoration of a Diety, no Commonwealth can subsist; [...].
  Arist. Pol. lib. 7. cap. 8. Mach avelli disput. lib. 1. cap. 12. & lib. [...] cap. 7.
  All care then about divine matters, may the Philosopher bee heard, must not bee cast off: Photius in a learned Epistle, wherein hee discovers the Duties of Princes, excellently speaks to this: But I must but hint,
• 2 Achademies, and Schools of learn­ing are necessary.
• 3 Variety of Artificers, exercising their manual Arts and Trades.
• 4 Priviledges and freedomes from [Page 89] customes and exactions.
• 5 Peace, This causeth all to flourish; and
• 6 Plenty, this sustains the life of man with ease and much contentment.
• 7 Courts of Justice, with due executi­on of the same; this assureth every man his own:

These much inable, and ennoble a City, or Commonwealth; they con­duce much to the opulency and magnifi­cency of a State: Martial Policy, S. W. Raw­leigh. true Religion, and civil Justice, saith a learn­ed Knight, are the three pillars, which up­hold all; the Sicylian Embassador told Ptolomy at his royal Table, that this made their state famous, and their Common­wealth to flourish.

Reason 7.Seventhly, Hereby God is glorified; this is the Alpha and Omega of our being and living in the world; this is, Psal. 119.157 Prov. 16.4 1 Cor. 6.20 John 17.10 My Lords, and Gentlemen, the mark at which you should level all your expres­sions, affections, and actions: this is the Fathers end in your creation, his Sons end in your redemption; his Spirits end in your sanctification; to glorifie him; Vide A Lapide in locum. and hee is glorified chiefly,

• 1 By your humble and penitent con­fessions, Josh. 7.19.
  Achan perhaps was converted when the stones flew a­bout his ears, saith Mr. Fen­ner in his caveat against late Repentance, page, 101.
  such was Achans confession, that some have concluded his salvation, with what warrant from the word, I am yet to learn.
• [Page 90]2 By your holy Observation of his day; not suffering your Tongues their worldly, week-daies expressions; nor your hearts your wonted, wicked, excur­sions, Isa. 58.13,14.
• 3 By your Thankfulness; who so offereth praise glorifies mee, Psal. 50. ult.
• 4 By your Fruitfulness under the dews and droppings of his Word; under the whippings of his Rod, John 15.8. the more graces are multiplied, the more God is glorified.
• 5 By your Faithfulness in sufferings, and in services, 1 Pet. 4.14.16.

  To give up your names to Christ, and afterwards to make defection, and a­postatize from Christ is matter of disho­nour to him; if any man draw back, his soul hath no pleasure in him: Christus ipse tacite accusatur, quasi iniquus; but not to stand on these.

• 6 By your contentednesse with him alone; and your unsatisfiednesse with any thing you have from him, while you are without him; This sets the Crown up­on his head.
• 7 By your forwardnesse to, and up­rightnesse in the Administration of Ju­stice and Judgement; when the Angels came with power to judge Babylon,
  Vide Rib. in loc.
  Rev. 18.1,2. It is said, the earth was light­ened with his glory: There is so much beauty and brightnesse in works of Justice and Judgement, that they are [Page 91] called [...]. The Glory of the Lord, Numb. 14.21. God was glorious, as well in destroying the Egyptians, as de­livering the Israelites.

8 God himself hath commanded it; peruse the Text, Do it, vers. 7. Here is his Sic volo, sic jubeo; his will is the rule of all reason: It is disputed in the Schools, whether God doth at any time give out a command, which hee himself would not have obeyed; and why hee doth so is queried, as in Abrahams case, Gen. 22. Estius in Sent. lib. 1. Distinct. 47. Parag. 3. Lombard produceth another which Estius rejects as impertinent: They conclude it with a non modo fatendum est, non omnia fieri velle deum quae praecepit, sed interdum cum velle non fieri quod praecepit, at (que) ideo praecipere ne fiat: Certainly what here con­cerns the execution of Justice, ought con­scionably to bee obeyed; because by him commanded; that was a prerogative command, but this is not; and his Will is reason sufficient why you should o­bey: Authoritas praecipientis est ratio prae­cepti: Hee said, do it, who hath authori­ty to command you to do it; and ability to consume you, if it bee not done; hee is resolved Justice shall bee done, and highly provoked if Justice bee not done, this is the Will of God; Et sufficit pro universis rationibus Deus Vult.

Reason 9.9 Justice must bee executed, that your oathes may not bee violated: To [Page 92] fear an oath is the character of a good man: The violation of an oath is so hainous a transgression, that some of the School-men peremptorily conclude Per­jury a greater sin than Homicide, Biel. lib. 3. Qu. 39. Dub. 4. or Murther, though Biel doth not assent thereto, yet hee confesseth it is a sin to bee punished by the Judges, especially then in Judges: Heathens dare not ad­venture to infringe, or violate their oaths, though guided only by the pur-blinde light of natural conscience.

Attillius Regulus preferred the obliga­tion and observation of his Oath, before the safety and preservation of his life: hee made choice of that which was in­deed more eligible, to bee punished, than to bee perjured: The Carthaginians be­ing ingaged to the Romans, chose rather to entombe themselves in flames of fire, which they had kindled in the Market-place, than to break their sacred vows: Notable is that of Pocylides.

But once more and then wee shall let this branch passe.

Reason 10.10 This is the end for which you are impowred and constituted: The Queen of Sheba, though an Heathen, could tell, that therefore God made Solomon King, because hee loved Israel, and that this [Page 93] was his work, to do Justice, and Judge­ment; 2 Sam. 8.15. 2 Chron. 9.8. shee was convinced that [...]; by him Kings raign, and that for this very end Salomon was set on the Throne of Israel, to dispose of the affairs of his Kingdome with Judgement wise­ly, and in righteousnesse justly; Judges that will not do judgement, have nomen inane, and are guilty of crimen immane. Such sin against the very nature and end of their function: Remember then my Lords, that Instrumentum eatenus est In­strumentum, quatenus est inusu: And as the Philosophers speak; Frustranea est ea potentia, quae non reducitur in actum (i.e.) quando debet, & quando potest) you have authority put into your hands to do judgement, and you have one op­portunity more to do judgement; up then and bee doing; receive not that power and authority in vain.

2 Branch [...]In the Administration of Justice you must TAKE HEED what yee do; do it exactly.

This is the second Branch of the Ob­servation; 'tis de modo: how you are to dispose, and dispatch, manage, and trans­act the affairs in hand: Not to multiply Arguments: Take these ten; why you should Take heed what you do, and do all exactly.

Reason 1.First, Because you are the Deputies, the Vice-gerents, the Ministers of a most [Page 94] holy, just, jealous, and exact God: Hee is exact in all his wayes, Vide Tirin. in locum. works, promises, as fearful in praises, so faithful in promi­ses, both in making, and in keeping them; hee is ever as good as his word, sometimes better; exact in rewarding, in punishing, in all; his understanding is infinite, hee knows what to do, when and how to do all things: Now then my Lords! A Lapide in locum. you are his Ministers, non tam mei, quam Dei est is vicarii, a Deo sci­licet per me constituti Judices est is populi sui; and therefore it highly concerns you to take heed what you do; read the seventh verse; There is no iniquity in the Lord your God: All Righteousnesse is in him, nothing at all of unrighteousnesse in him; let there bee none in you: All his officers shall bee peace, and his ex­actors Righteousnesse, it is in the abstract, and you know: Abstractum est forma concreti; it hath more in it, and carries more away with it: It is his pleasure that all his should bee like him: It is your duty to meditate frequently on, and to conform your selves to that per­fect pattern of your soveraign Lords exemplary Justice: This should bee the first step of your care, Vasquez dis­put. 116. cap. 4, 5. Suarez. Me­taph. 30. Sect. 6. it will bee the last rise of your honour.

The divine Attributes are neither re­ally distinct from the divine Essence, nor one from another; his mercy is the same with his Justice, and both God him­self: [Page 95] A man may bee a man, and yet bee unjust: Justice is not quid constituti­vum, but should the most high bee un­just, hee could not bee God: Justice is no quality in him, but the very nature of him: There is a Maxime of state: The King can do no wrong: Certainly they may, and in some respects did; Thom. Bradw. lib. 1. de cau­sa dei. God can in none: Eo ipse quod aliquod vult & fa­cit (said Biel) juste vult & facit, sua enim voluntas est omnis justitiae regula, and Bradwardin, that profound Doctor, as the Pope called him, clearly against all the world, demonstrates the absolute perfection of the first cause: the immu­tability and rectitude of his will, &c. Remember then for whom yee judge; it is for this God: Wee will shut up this Argument with that excellent passage of Cornel. A Lapide upon the Text: Cogitent hoc, saepe (que) ruminent Principes & Judices, se Dei judicium exercere; qui hoc cogitat, nec favore, nec amicitia, nec donis, nec mi­nis a recto justitia tramite inflecti se sinet.

Reason 2.Secondly, The best of men are but men at the best, and may erre in Judge­ment; therefore it concerns you to Take heed what you do: It is said of one, Biel. lib. 4. Distinct. 15. Qu. 6. Mark. 7. ult. and besides him, of none, in all the Scripture; [...]; Hee hath done all things well: It is not easily answered who they were that so said; but of whom it is true, without searching the Scripture you may know, viz. of Jesus Christ.

[Page 96]It is disputed in the Schools, whether it was possible for any Creature, or crea­ted Nature, Angelical, or Humane, to have been made impeccable by Nature? or free from all possibility of sinning, or erring; there are not wanting to assert it; Est. lib. 2. Di­stinct. 7. Parag. 9. Aqu. p. 1. Qu. 63. Art. 1. Aug. de vera relig. mihi pag 159, 160. de C. D. lib. 12. cap. 1. Vasq. Disp. 231. cap. 2. Bradw. de causa Dei. lib. 2 the most, I meet with, deny it; cui­cun (que) creaturae convenit non posse peccare, hoc habet ex dono gratiae, non ex conditione naturae; saith Estius, nihil peccare solius dei est; And Aquinas before him draws the same conclusion; and Augustin be­fore them both, once and again delivers his judgement in the negative: Vasquez and Bradwardin say truly, cuicun (que) ratio­nali creaturae praestatur ut peccare non pos­sit, hoc non est propriae naturae, sed dei gratiae.

Aug. Retrac. lib. 1. cap. 2.It is very memorable which that ho­ly man retracts, when hee had writ his book, de vera Religione, and dedicated it to Manlius Theodorus, hee confesseth that hee had spoke too much good of him, though hee was ver pius & Doctus, yet hee had his [...], Lib. 2. Dist. 5. his [...]: Magister ipse (saith Estius) sua habuit ino­pinabilia, & partim abjurda: Bernard himself saw not all things: when you were made partakers of the divine na­ture, did you put off the humane na­ture?

It is said of one in Scripture, that hee was a man after Gods own heart; and fulfilled all his wills; yet you shall some­times [Page 97] finde him out of Gods way; hee hath his except in the matters of Uriah: it is said of Cato, Pambo, and Tully, that they never spoke word, or did work which they could have wished unspoken, or un­done; Augustin censures the last for a fool, Aug. Ep. 7. rather than a wise man; and Cyprian speaks freely. Qui se inculpatum, &c. whoever saith hee doth not, hee cannot erre, is either a proud man, or a mad man: There is in you, my Lords! a posse falli, decipi, errare; it is a very easy matter to sin about things which are not sinful, to mistake in judging through inconside­ration, or inadvertency is easy, and of dangerous consequence, and malignant influence; Lam. 3.36. Hee that justifieth the wicked for a reward, and hee that condemneth the just, is so farre from acceptation with God, that hee is an abomination to God, Prov. 17.15.

Reason 3Thirdly, You have a most righteous and exact exemplar, President, and Pat­tern, viz. the Lord Jesus Christ; and therefore it concerns you to take heed what you do: Gen. 18.25 Shall not the Judge of all the earth (Christ) do right? Act. 17.31 hee is the man ordained of God to bee Judge of quick and dead; 2 Tim. 4.8 and hee will mannage it in righteousnesse, hee is [...], the Righteous Judge; Other Judges may, and should do righteously; this can­not do otherwise: The wills of all other Judges are regulated by Righteousnesse, [Page 98] here Righteousnesse it self is measured and regulated by this Judges will: There is none like him, so pure, and spotlesse; so holy, and harmlesse; hee was conceiv­ed without sin, born without sin, lived without sin, and dyed without sin; hee was no ignorant, no covetous Judge, no respecter of persons; in this his ene­mies justified him, Matth. 22.16. hic Ju­dex nec gratia praevenitur, nec pecunia cor­rumpitur, nec misericordia flectitur; it is as true as trite: None can see him, force him, fear him, flatter him out of his way: No intercession of Monarchs can perswade him, no reward can corrupt him, no affection can blinde him; no­thing in all the world can induce him to do any thing rashly, inconsiderately, irregularly: Say Angels, say men and Devils what they will, it shall bee well with the Righteous, they shall eat the fruit of their doings, and it shall bee ill with the wicked, the reward of his hands shall bee given him: Let this direct you then, my Lords, in transacting your ju­dicial affairs: Hee hath given you an example, that you should do as hee did, all things exactly, [...]. Lactantius re­ports of the Heathens, that they had this notion amongst them; that the way to honour their gods, was to bee like to them, and to do as they did: Certainly this is the way to honour Christ; the mighty God: Though you cannot go [Page 99] the same pace Christ did; yet go the same path Christ did, follow him, licet non passibus aequis.

It was the height of Caesars glory to walk in the steps of Alexander, of Selymus a Turkish Emperour, to walk in Caesars steps: Themistocles did the like by Mil­tiades; Scipio accounted it no small dis­paragement for him to walk one foot awry from that course of life which Cy­rus in Zenophon had gone before him; but bee it your indeavour, it shall bee your honour to follow Jesus Christ as dear children: Take his Spirit for your guide, his Glory for your end, his Word for your rule, himself for your Exem­plar; and you will do all things well, ex­actly.

Reason 4Fourthly, You have a most just, ex­act, and holy rule by which you are to act: A righteous Law, by which you are to judge; and therefore it concerns you to Take heed what yee do: I mean, the Law of the Lord, and of the Land: It is a Maxim of the Law of England, that the Law it self is, and ought to bee the only, rightful, and sufficient Rule, by which all Judges are to bee regulated, all cases and controversies tryed, and de­cided: Wee have not time to inquire into, or discusse that question, Aq. 2. 2. q. 60. ar. 5. utrunc sit semper secundum leges scriptas judicau­dum? Aquinas concludes positively; nor that, whether Judges bee alwaies bound [Page 100] to give sentence secundum Allegata & probata? Becan. Sum. pag. 425. It is ( [...]) very famous, and by many debated, Aq. 2. 2. Qu. 67. Lessius. lib. 2. de jure cap 9. dub. 10. both Schoolmen, and Casuists; many conclude positively, that Judges may upon Allegations, proofs, and evidences of others, adjudge a man to dye, whom they themselves certainly know to bee innocent: Aqui­nas his conclusion is harsh in my opinion, I leave it for the judicious to weigh in the ballance: Bp. Halls De­cads. Cum judicium ad Judices spe­ctet, non secundum privatam, sed publicam potestatem, oportet eos judicare non secun­dum Veritatem, Juris naturalis est secundum ipsius rei veri­tatem judica­re, jus gen­tium derogare nihil potest juri naturali. Pilatus secun­dum deposita testium quorum testimoni­um falsum es­se dicebat, ju­dicans & con­demnans Chri­stum, ab omnibus pro injusto judice habetur. Baldw. Cas. Consc. lib. 4. cap. 12. Cas. 6. pag. 874. quam ipsi ut privatae per­sonae noverunt, sed secundum quod ipsis ut personis publicis per leges, per testes, per instrumenta, & per allegata & probata res innotuit; The law of God, which must bee your rule, and which neither is to bee avoided, nor dispensed with, re­quireth that the innocent and righteous dye not, Exod. 23.7. false accusations make no man faulty, they may make him to seem so, but not to bee so: Hee that shall knowingly condemn the inno­cent, cannot himself in that bee innocent.

There is a saying amongst you; mens legis est lex, not the letter of the Law, but the minde and intention of the Law, [Page 101] is the Law: Now the intention of the Law is to protect the innocent: In such cases Cardinal Cajetan conceives it meet, that Judges should in the presence and audience of all the people give their oathes, that they know the party guilt­lesse; Dom. a Soto. others would have the prisoner secretly slip out of the Gaol, and by flight secure himself.

To omit what Azorius and others say, Azor. lib. 2. Instit. Moral. cap. 17. Deut. 17.11 It is your duty, My Lords, to follow the prescript of the Law; for this end were they established and promulged, Deut. 17.11. According to the sentence of the Law shalt thou judge: A verbo legis in criminibus & paeni non est recedendum. Ahasuerus (though in rage and drink) would not apparently transgresse the Law; therefore this Heathen Prince calls unto the wise men, who knew Law and Judgement, and inquires, What shall wee do to the Queen Vashti according to the Law? Esther 1.15 In Courts of Judicature you are not (jus dare, sed jus dicere) to make new Laws, but to interpret and execute Laws already made: Wee may not say what wee will in the Pulpit, nor may you do what you will on the Bench: Lord! what wilt thou have mee to do, & I will do it, is the language of a good Judge: I will shew mercy, to whom mercy belongs, and I will give right to whom it belongs, they shall dye, whom thou hast ap­pointed to dye: Wee shall close up this Argument with that passage of holy Am­brose, [Page 102] which I have met with in many Authors: Aqu. ubi supra Gerard. de Mag. Pol. &c. Bonus Judex nihil ex arbitrio suo facit, & domesticae voluntatis proposito, sed juxta leges & jura pronunciat; statu­tis juris obtem perat, sicut audit, [...]t a & judi­cat, & sicut se habet negotii natura decer­nitur, obsequitur legibus, non adversatur, examinat causae merita, non audit; This is the fourth reason: The Rule is exact, and therefore it concerns you to take heed what yee do.

Reason 5Fifthly, You must dye, and give an exact account of what you have done, and how you have judged, and therefore it concerns you to take heed what you do.

By his leave it is that you live while you live, and by his Law it is that you dye, when you come to dye; and then you must bee responsible: Vain man seldome or never thinks of that, which were hee truly wise, hee would never have out of his thoughts, Deut. 32.29 his latter end: Templa saxea, marmorea, ferro plumbo (que) consolidata tamen cadunt, Aug. de Tem­pore Serm 113 & homo se nun­quam putat moriturum! notable is that of Sophocles.

My Lords, no sooner were you born, but you were old enough to dye; and now you are so old, that probably you cannot live long: Though you bee [Page 103] stiled gods, yet you are mortal gods, though Scuta terrae, shields of the earth, yet you are withal scuta terrea, earthen shields, or shields of earth: I am telling you in your ears (the Lord speak it home to all your hearts) that you are dying men, Psal. 47.9 a solemn Knell may sound anon before the next morning, to tell the world, that there are two Princes, 2 Sam. 3.38 or great men fallen this day in Israel.

And what shall attend your transmi­gration or remotion hence think you? but Judgement: you that now call to Judgement, shall then come to Judge­ment: though you could approve your selves to the Higher-Powers, Aqu. Suppl. qu. 89. Art. 5 this will not serve the turn; All the Lions of the world must bow before, and give account to the Lamb of God.

Hee hath appointed a day ( Coruel. A Lapide calls it, Act. 17.31 Horizon temporis & aeter­nitatis) in which hee will judge the world in Righteousnesse: Vide Gerard. Vossium de ex­tremo Judicio. Say the Bor­borians, the Florians, yea, and the Ma­nichees, what they please to the contrary; and shall you bee exempted, when all the World shall bee judged? surely no: And how exactly and severely the Lord Jesus Christ shall exercise his power and au­thority at that great day, the Ancients have writ so much, that I have nothing to say, but with that learned interpreter, Ipse a Vobis rationem vel praestitae vel neg­lectae justitiae severam exiget, ac (pro meritis) [Page 104] praemiabit, A Lapide 2. merita. vel puniet. This brings mee to

Reason 6The sixth Argument; According to your doings, you must bee rewarded; therefore it concerns you to take heed what you do: Behold I come: I come who have been so highly provoked, and so long expected to come: I come who was from eternity designed and de­puted to come, and am now preparing to come, and my reward is with mee, to give every man according as his work shall bee: I cannot determine, not do I remember the Scripture that decides the question and controversy, whether every mans, and all a mans doings, Good and Evil shall bee revealed, and at the last day come into the judgement of discovery, or discussion?

Augustin and others of the Fathers, Aquinas and others of the Schoolmen as­sert it: Aq. Suppl. qu. 87. Art. 1. Est. lib 4. Dist. 47. Par. 2 Aug. C. D lib. 20 cap 14 Et Med. cap. 4 Vossius Disp. Theol. Some of both deny it, Rationabi­liter hoc dici non potest, said Lombard: This is most certain: When Christ shall come to judgement, there will bee the greatest discovery of men that ever was in the world. You shall then discern be­tween the Righteous, and the Wicked, between the sealed ones, and those that were not sealed, between the Lambs and the Wolves: Reve. 7 There shall bee the greatest alteration that ever was in the World: there shall bee the greatest confusion to wicked wretches, the greatest consolation to the ransomed ones that [Page 105] ever was in the world, and there shall bee the greatest rewards dispensed that ever were in the world: According to every mans works, shall every soul bee re­warded: If punishment bee not now in­flicted on such who are appointed to in­flict punishment, but do it not; or do it negligently: Certainly they shall bee stript and whipt, such Judges God will judge: Hee will binde Kings in chains, and Nobles in fetters of Iron; Hell was ordained of old for wicked, unjust Judges, as well as for other men: with what face can any expect mercy from God then, who will not do justice for him now: Cursed is hee that doth the work of the Lord negligently, [...], and cursed bee hee that keepeth back his sword from blood: Execution of Justice, you see, my Lords, is the work of The Lord: and not only shall they bee cursed that do it not, but they also that do it, if it bee negligently, deceitfully, Jer. 48.10 carelesly done: The Lord whose deputies you are, doth mainly minde the Manner, how this work is done; The Adverb is in his Eye: Not only do THIS, but do it THUS; considerately, exactly; it is of concernment then, That you take heed what you do.

Seventhly, And it is Jehosaphats Ar­gument in the Text: It is Argumentum palmarium: God is with you in the Judgement; therefore take heed what you [Page 106] do: My Lords, God is with you, God is with you; with you, to counsel you what to do, and how to do, with you, to comfort you in what you do, with you, to assist you in what you are to do, what ever rubs, remora's, or obstructions bee cast in the way; with you, to observe you in all your expressions, inquisiti­ons, determinations, &c. and will you not then. Take heed what you do?

It was said of old, that the King is Virtually in his ordinary Courts of Ju­stice, so long as they continue his Courts: God is really present in these Courts of Justice: precious is that pro­mise, Exod. 20.24. In all places where I record my Name; I will come unto them, and I will blesse them: There is no work in which hee imploies his ser­vants of the Magistracy, or Ministry, but (if sought in a due order, and in a right manner) hee will bee present, and assistant. In Ecclesiastes chap. 8.10. the Seat of Judicature is called the place of the Holy: [...] I saw the wicked buried, who had come and gone from the place of the Ho­ly: [...] [...] Pagnin renders it, a loco sancto, from the holy place: Junius renders it, E loco san­cti, out of the Place of the holy: And why the Place of the holy? 2 Sam. 23.3 because holinesse is required in them that sit there: or be­cause matters are to bee debated in a holy manner there: I conceive this may bee said: because hee who is Holi­nesse [Page 107] it self sits as chief Lord there: the Rabbines (as Buxtorf tells us) put Ma­kom, which signifies place, Apud Rabbi­nos deus, dici­tur Makom lo­cus, quia omnia in se compre­hendit, & in nullo loco comprehendi­tur. Bithner in Exod. 21.13 amongst the Names of God: Bithner brings them expounding that Text in Esther 4.14. deliverance shall arise to the Jews from another place; that is from God: They called him place, because hee is in every place: in his solemn Assemblies more eminently and conspicuously.

When the Ethiopian Judges were set in their seats of Judicature, certain emp­ty chairs were placed about them; into which they imagined the holy An­gels came: Angels are very frequent in, and observant of such solemn conven­tions: Hoc judicum animos ad vigilanti­am & reverentiam inflecteret, saith Quin­tus Pius on my Text: This they thought (and so it ought) would work an awe and fear in their Magistrates, a resolution and care in them to Take heed what they did: A greater than any of the Cherubims, or Seraphims, is this day with you, attend­ing on this Consistory: hee whose cen­ter is every where, and circumference no where: Hee, who fills the Empyreal Heaven with his glory; the earth with his mercy, and Hell with his fury; hee is with you; and this should quicken you to.

• 1 A Lion-like courage; as I was with Moses, so will I bee with thee: Be strong and of a good courage; and to,
• [Page 108]2 Angel-like carriage: Notable is that practise of the Egyptians,
  Lib. 1. cap. 6. ni fallat mea me memoria.
  Diadorus Sicu­lus relates it: When their Judges were set, they caused the image of a divine Nu­men, by them called Truth, to be hung about his neck, who sate next unto the Judges: The God of Truth is now a­mongst you; Take heed therefore what you do:

To proceed,

Reason 8Eighthly, Satan will certainly im­prove his power, policy, and his malice at this present opportunity for his advan­tage, and your prejudice, or dammage; Therefore Take heed what you do: Hee is a Spirit, Vide Aug. in Psal. 62.11 and therefore can act indiscerni­bly, invisibly, and imperceptibly; hee is a Spirit, and therefore can act, very pow­erfully, almost irresistibly: It is true as Augustin speaks, potestas est, sed sub po­testate; Aug. in Psal. 91 hee hath astutiam suadend, non potentiam cogendi; it is not in the power of his hand to force; it is in the purpose of his heart, A deo non po­test cogi vo­luntas, ergo non a daemone. Vasquez. Tom 1. qu. 8 [...]. Art. 3 and hee hath policy enough in his head to intice you to wrest Judge­ment: Hee is a Spirit, conclude thence the facility and easinesse of his approach and accesse to you; Spirits fear no Pene­tration of Dimensions: Omnis spiritus est alatus, saith Tertullian: Hee is a Spi­rit, Non semper saeviunt Nero­nes, sed nun­quam cessat. diabolu. Cypr. Take notice then of his activity; Eu­tia quo magis spiritualia, eo magis activa: beings, the more spiritual: the further remote from matter they bee, the more dexterous and nimble they bee, Hee [Page 109] hath no body naturally united to him, Job 1.7 hee never tires, his malice and nature make him busy in the world: 1 Pet. 5.8 his design this morning is mainly upon you: My Lords, as the Panther hates the Effigies and portraicture of a man, so the De­vil hates the very picture of a good Ma­gistrate, and of a good Minister; hee will indeavour to dis-swade you from your duty: distract and disturb you while you are doing your duty; yea, and hee will (if hee can) discourage you, when you have done your duty.

As God standeth in the Congregation of the mighty, Job 1.6 judging amongst the Gods: So the Devil standeth in the Con­gregation of the mighty, tempting, and corrupting those mortal gods: As God stands at the right hand of his ser­vants, Psal. 110.5. so Satan also stands at the right hand of Gods servants, Zech. 3.1. if God assist from Heaven, the Devil will resist from Hell; the left hand is the lazy hand; there hee stands where hee can do most mischief.

Hee is an evil spirit (Metaphysically good indeed; but) Morally and Theolo­gically evil; therefore called (as Maldo­nate and our Anotators) in the Lords Prayer; Evil; Deliver us from Evil; Cum hostem cernimus ali­quid agere quod plane vi­deatur imprudenter actum, & abhorrere a ratione, suspicari dolum aliquem subesse debemus. Mach. Disput. de Repub. lib. 3. cap. 48. from Satan: If ever hee move to any [Page 110] thing that is good; observe it, and it is either from a bad principle, in an evil manner, or to a bad end; at a wrong time, to an improper work, &c. And therefore as Machiavel counsels in ano­ther case, suspect him, hee intends you no good; Take heed then what you do.

There are special seasons in which Satans Temptations, are most seen by discerning Christians; a hint or two I shall but give, or shoot an arrow or two friendly to admonish you, when there is most danger, and need to look about you.

• 1 In times of great pressures and af­flictions, felt or feared, when God is af­flicting, Satan is plotting to put the Saints on indirect waies and means to bee delivered; or to repine against God.
• 2 In times of spiritual desertion; when the Lord hides his face, Satan puts out his head, and troubles greatly.
• 3 In times of great discoveries of di­vine assistance, and manifestations of his loving kindnesse, which is better and sweeter than life unto a sincere convert, after extraordinary inlargement of heart in duty, &c.
• 4 At the day of death and dissolu­tion: if hee cannot keep the soul from going to Heaven, yet hee will indea­vour to keep Heaven from comming into his soul: I mean the joys and come forts of the Spirit; hee is the Prince that [Page 111] hath power in the air: the souls that go to Heaven, passe through his territories, by his very nose; how doth hee snarle think you, or hath hee done when the Saint is newly dead? and his soul taken up to Heaven.
• 5 At such times, and upon such occa­sions as this, when some great peece of work is upon the Loom: some notable enterprize for Gods glory is upon the Anvile; Satan chops in, retards the work; the instance is pregnant, Zech. 3. begin. you are now fore-warned, take heed there­fore what yee do.

Reason 9Ninthly, The eyes of many are up­on you this day; and therefore you are ob­liged to Take heed what you do: Notable is that of Seneca: Custos te tuus sequi­tur, Senec. Fragm. p. 1271. put as tibi contigisse ut oculos omnium effugias? Demens, quid tibi prodest non habere conscium habenti conscientiam? what if thou, vain man, couldest escape the view of mortal men, go further: Suppose the holy Angels, and the im­mortal God did not behold thee: what if thou hadst no other conscious or pri­vy to thy transactions, when as thy con­science, which is in stead of a thousand witnesses, is guilty: but wee have suppo­sed what is not, what ought not to be as­serted: Hear that Heathen again: Magnum, nescio quid, majus (que) quam cogi­tati potest, numen est, cui vivende operam damus, Huis nos approhemus, nihil pro­dest [Page 112] inclusam esse conscientiam, Deo pate­mus.

The eye of God is upon you; appo­site is that of Elihu, in Job 36.7. He with­draweth not his eyes from the Righteous, but with Kings are they on the Thrine: Hee is, totus oculus, All eye to see you what ever you do; All Ear to hear, what­ever you say, Angels are knowing Crea­tures, De scientia Angelorum plurima nota­vit Estius. lib. 2. Distinct. 7. Parag. 11, 12 but they know not the thoughts and imaginations of our hearts; si signo non prodantur externo, as they speak; they are not within the ken of men, nor with­in the walk of humane Justice, nor sub­ject to the censures of terrene Courts, or Consistories: But God sets them in the light of his countenance: Lips. de Const. lib. 2. cap. 13, 15 Aug. Soliloq. cap. 14 Nobis ergo (as Lipsius speaks) magna est indita necessitas juste agendi, recte (que) vivendi, qui cuncta facimus ante oculos Judicis cuncta cernen­tis.

The eyes of the glorious Angels are this day upon you; as they inform you of Gods Will, so they inform God of your wayes, Zech. 1.11 and works; they tell him what is done here amongst men.

The eyes of many honourable Gentle­men are upon you: Aliquis vir bonus nobis eligendus est, ac semper an­te oculos ha­bendus, ut sic tanquam illo spectante vivamus, & omnia tanquam illo vidente faciamus, &c. Sen. Ep. 11. ad finem. And it was Seneca's councel to his Lucilius, ever to have in his eye either Cato, or Laelius, or some good man: This hee thought would over-awe his Spirit.

[Page 113]Certainly whoever judgeth and plead­eth as in his eye, who is to bee feared, will in short time come himself to bee feared: to say no more, the eye of those trembling Prisoners at the Bar will bee upon you; All which considered: It will appear of great concernment, that you Take heed what you do. Once more,

Tenthly, The lives, liberties, the rights and priviledges, the estates and interests of persons are sacred, choice and precious things; therefore it concerns you, My Lords, to take heed what you do: O let not the line of Justice bee made crooked, let not the course of equity bee perverted: Life is precious; silver and gold are dull and dead commodities to THIS: Job 2.4 How did that unparrellel'd Queen beg for her life, Esther 7.3 like a Creeple on a bridge? Let my life bee given mee at my petition (not riches, nor honours, Stemmata quid prosunt?) Incomparable was the love which God manifested to the world in giving his Son Jesus Christ; So; So God loved the World: That is such a Sic, as never had a Sicut: Iohn 3.16. Non unum e multis, sed unigenitum: Ʋnige­nitum in quo omnem suum amorem colloca­verat; non quoquo modo dedit, sed dedit ut tanquam serpens in deserto exaltaretur: (i.e.) cruci affigeretur, saith Maldonate: Audi quo­modo amatus es, O homo. Aug. O quantum dilecta spousa, prae qua filius ipse aut non dilectus, aut sa'tem neglectus. Incomparable was the love which Christ [Page 114] manifested to man, in praying for us: paying a great price for us, dying for us, and now making intercession for us; his very life was the Jewel hee pawned for us: Vide Bolduci­um in Job 2.4 precious it was to him, and so is ours to us: Skin for skin, and All that a man hath will hee give for his life: Now this is in your hands: What Sene­ca said of Nero, to Nero, in that excellent book of Clemency, Lib. 1. cap. 1 so highly prized by Queen Elizabeth; Ego vitae necis (que) arbi­ter, qualem quis (que) sortem, statum (que) habeat in manu mea positum est, quid cui (que) mor­talium, &c. is true in part of you: no­table was the answer of Alexander Mag­nus to his Mother Olympia: when shee had a design to take away the life of an innocent man; shee remembred him, how shee had carried him in her womb, nourished him with her blood, pain­fully laboured in his birth; therefore hee must not deny her request; but his re­turn was grave and serious: Life was precious: Misera vis est valere ad nocen­dum; there is lesse evil in sparing ten that bee nocent, than in sentencing to death two that bee innocent: For that, there is a plea of mercy; This is pure injustice: Hee was none of the wisest Judges, who solemnly professed (as the Italian Ora­tour speaks) to hang many was his Ju­bile, Silesio. and a great execution was his great recreation: Hee had not the reason of a man, but the rage of a Lion, the venome [Page 115] of a Serpent, the malice of a Daemon: And

How dear our Civil Interests, Im­munities, Rights, and Priviledges are, I shall not speak: Do not too many make their Gold, their God; their Bonds and Indentures, their Scriptures; The world their All in All? They would rather part with their part in paradise, than in Paris: While gracious souls say, What is a man profited if hee gain the whole world, and lose his own soul? The Cry is greater; what is a man profited, if hee save his own soul, and lose his Riches, his Rights, his Honours, his Flax, and Wool, the great things of this world?

The Application.

In which I shall study more brevity, I cannot more perspicuity: But one thing I must remember your Lordships of, and my self of another, before I can proceed on safe ground any further: Remember you that of Chrysostom; [...]. Nisi fideliter dixetim vobis crit damno sum, mihi pe­riculosium, Ti­meo ita (que) dam­num vestrum damnationem meam, si Ta­cuero. The Church is not a Theater, where mens ears are tickled, but their hearts are touched; nor are you come hither I pre­sume to hear what will please, but profit: It may bee (it should bee) what is most profitable, will bee most dele­ctable and acceptable: And I shall re­member Bernards, Nisi fideliter dixerim; [Page 116] hee who hath advanced you to this Au­thority, hath ingaged mee to fidelity: The plaister which causeth most smart, is most soveraign: To proceed then,

1 Use.And First for Humiliation.

Is this so? Must Justice bee executed, and Judgement administred THUS? with this deliberation, &c. Then let us Humble our souls this morning in the presence of the Eternal God; for the Male administration of Justice in the Nation: This is one burden which Eng­land hath too long groaned under; it is our sin, our shame, our judgement; a state desolating, sinking sin; it carries destruction in the very face of it: when there is little, or no Justice, Truth or Knowledge of God in a Land, God will enter into controversie with it, Hos. 4.1,2. Gualther might well call that Text, sui (an non & nostri) Temporis speculum: It is Englands Looking-glasse; who can say wee are free from injustice, oppres­sion? Aqu. 2. 2. Qu. 57. Ar. 12 &c. the Schools say, Justice is the chief of Moral vertues: sure then In­justice is chief of Mortal vices: May it bee spoken? My Lords, May it bee spoken? Nay, is it not to bee spoken with tears of blood? Judgement hath been turned backwards; Justice hath stood afarre off: Truth hath fallen in our streets, the Widdow and the father­lesse have been oppressed: The Name of God blasphemed, his holy day pro­phaned; [Page 117] his Ordinances sleighted; and his Laws violated, while the Statutes of Omri are observed.

Let Rivers of Waters run down our eyes, because men keep not thy Laws, O Lord.

Seneca unmasking the face of their corrupt state, hath this notable passage: The news from Rome take thus, the walls are ruined, the Temples are not visited, the Priests are fled; the Treasuries rob'd: Old men are dead, young men are mad: Vices are Lords over all: The Dicta­tor blames the Consul: The Consul checks the Censor, the Censor chides the Praetor, the Praetor falls foul upon the Aedile, and hee casts all the fault upon the Quaestor; and because no man will ac­knowledge himself in fault, wee have no hopes of better times: I shall not take the boldnesse to apply: It was a strange saying, yet very true: Nic. de Cle­mang. There is more justice and equity in Hell; than in France, there the oppressor is oppressed; there hee that would not give a crumb of bread, is denyed a drop of Water; there such as shed innocent blood, have blood to drink; there is no respect had to persons, poten­tes potenter puniuntur: Every man hath according to his deserts; but in France, &c. let this never bee true of England: [Page 118] Not to travel far: In this County, which is not the greatest; there is too much of Rome, and Hell: You may behold the tears of such as are oppressed, and crush­ed by Malignant Antichristian Lords, but they have no comforters; you may behold Seducers, and Impostors, Vain­talkers, and idle persons, whose mouthes are not muzled: Wee fear the setting of our Sunne at Noon-day, the removal of our bright-burning, and shining lights out of our territories; wee tremble; O that wee could tremble to think of Gods striving with us no more by his Spirit, and his Word: Wee fear not the downfal of Tythes; so much as of Truths; unless that bee a fore-runner of this.

If Justice be not executed; Errours suppressed; faithful and painful Ministers encouraged, and Gods Ordinances fre­quented and attended on: Woe unto us! if Judgement bee established, Salva­tion shall come, and his Righteousnesse shall be revealed; Luther had never any great design on foot for Gods glory, and the Churches good, but hee was brought very low before by the afflicting hand of God: My Lords, the work you have in hand is of God, and for God; humble your selves this day before God, the [Page 119] work will go better on; Vis magnus esse (saith the Father) incipe ab imo; would you be great, and do great things for God, begin low; lay the foundation deep: Wee have our Kingdome broken, our Countries broken, our comforts broken, and all because our hearts are not yet broken: This may be thought improper for this Auditory. To proceed then;

2 Vse. Exhor.The second Use is of Exhortation: I shall look upon you under a double No­tion, or Consideration; And

First, As Men, as Christians, and so it highly concerns you to Take heed what you do: You have noble immortal souls to be saved, as well as others; 2 Argum. and there­fore it concerns you to Take heed what you do: 1 They have noble souls to bee saved, Er­go. If you consider the subtilty and enmity of Satan: The miscarriages of so many, who have been fair for Hea­ven, and yet have fallen short: if you consider that Temptations without you are many; corruptions within you migh­ty, and the exactnesse of the way to Hea­ven; You'l say with them, who then can be saved? or that there is great cause why yee should take heed what yee do; Your souls are choice and precious things: Deificatur anima, saith one of the An­cients; if the soul be considered in her essentiality; it is enough to make a man heavenly proud, to contemplate of how noble a nature, quality, and essence it is: [Page 120] Coelum Dei sunt animae sanctae, Aug. in Psa. 97 of all losses in the world, this is the saddest loss: To thousands it is an unexpected loss; and it is to many, a wilful loss: Nothing shall be had in lieu of this loss; they who lose their souls, shall have nothing of that for which they did adventure their souls. In many it is a losse for a little matter, a little pelf, a little dross: These once lost, and you have no more to lose; it was the opinion of the Manichees, as the School­men tell us, that every man had two souls; I shall not now stay to tell you what Zabarel and other Philosophers say of that subject: This is sure, if a man lose one, hee loses all: Are not your souls, My Lords eternally and irrecoverably lost? Blesse you God for Jesus Christ, who shed his precious blood for the re­demption of them; and Take heed in the fear of God for the future, what you do.

2 There is a great God to be served, Er­go.Again, There is a great God to bee feared, loved, served; hee is so high and holy, that hee far transcends the highest Titles wee can give to him, the holiest conceptions wee can frame of him: There is none of you too great, or too good to serve God; God is too good, and too great (rather) to bee served by you; if hee imploy you, it is not because hee wants servants, but because you want service: Remember Pauls, not many mighty, not many noble, are called: The [Page 121] flesh of Kings and Counsellors, of Magistrates and Ministers is venison in Heaven, very rare: Few Kings and great men come there, as Bucanan told the King: K. James. of all miracles, it will bee the greatest to see a great man past all the shelves and rocks here, and safely lodged in the haven of Heaven: When the fulnesse of time was come, then God sent his Son, and when God sent his Son, the fulnesse of time was come to save his people (not all) from their sins: not in their sins, nor with their sins; How few (great ones especially) take Christ for their So­veraign, as well as for their Saviour? Their Nobles put not their necks to the work of their Lord, Nehemiah 3.5. Did any of the Rulers beleeve in him? Chryso­stome propounds the Question; who ever saw a bad Minister a repenting man? Ezek. 22.30. It is very rare; I sought for a man among Them, but found None: Is not this true of wicked Gentlemen? Take heed then what you do.

Secondly, Ad Polyb. cap. 26. As you are Christian Magi­strates; and in short; I may now speak in Seneca's language, Multa vobis non li­cent, quae humillimis, & in angulo jacenti­bus licent: An errour committed in Navigation is easily corrected by obser­ving the Elevation of the Pole: Many errours and mistakes in judging may bee prevented, or amended, if you bee obser­vant of your high station: and this [Page 122] Caution in the Text: I am now to ex­hort you to close with your duties: In­ward principles will more sweetly work you to a due execution of the Law, and administration of Justice, than external Motives; yet to discharge my trust, I shall humbly offer these animating and encouraging Considerations.

1 It is a very glorious and honou­rable act, no servile sordid work; it is work for Princes; yea, for Angels: they are this way imployed, they execute the Judgements of God upon wicked men: they fetched ( Geheunam de coelo, Dan. 10.20. Psal. 78.49. Act. 12.23. Isa. 37.36. as Salvi­an phrased it) Hell from Heaven, and destroyed Sodome: it was an Angel, an holy Angel who smote Herod: Though Lorinus thinks it was the Devil: Zech. 1.8. Those red horses, speckled, and white, which stood behinde the man riding on the red horse (who was Christ) were Angels: the red were appointed for Judgement, the white for Mercy, the speckled for mixt actions: It is Angels work to shield and deliver the Innocent: Consult those Scriptures at more leisure, Rev. 7.1,2,3. Psal. 34.7. Gen. 32.1,2. 2 King. 6.14,15,16,17. Psal. 91.11. Rev. 21.12. Act. 5.8,9 Rev. 12.7, &c. Nothing can more conduce to the glory of God, or your own eternal honour and renown, [Page 123] than this which I am pressing your Lord-ships to: Agesilaus hearing one calling the King of Persia, a Great King, asked, wherein is hee Greater than I, ex­cept in this, that hee is more just than I. Nothing saith Plutarch makes men truly Great, but Justice: Solomon was never more glorious, than when hee executed Justice between the two Harlots, 1 King. 3. ult. calling for the sword to divide the childe, and so decide the controversy.

When Phineas executed Justice on Prince Zimri, and the Lady Cosby, how glorious was hee in the eye of God, and in the hearts of the godly? that Heroick act was by God well rewarded, by good men much admired: You are now honourable Lords in your Scarlet Robes, honourably attended, and strongly guard­ded; but it is not your rich attire, or royal vestments that makes you so ve­nerable, and formidable, as will the due execution of Justice; those are shallow badges, very empty marks, and En­signes of dignity: This brings lasting honour, and raises to your posterity, Juris & aequita­tis quae virum principem or­nant, eram stu­diosissimus. Vatab. in Job 29.14. monumentum are perennius: Notable is that of Seneca, Pietate & Justitia Princi­pes Dii fiunt: My Judgement was as a Robe and Diadem, saith Job: There are many Ornaments for men: Eloquence is an Ornament to an Oratour; Humili­ty is an Ornament to a Christian; Mag­nanimity is an Ornament to a souldier: [Page 124] Clemency is an Ornament to a Prince; Senec. de Clem. lib. 1. cap. 3. 5. 16, 17. but Justice is the Judges Ornament.

Dispute who will those questions in the Politicks, [...]. Eurip. whether a wicked man may bee a good Magistrate? and whether it bee better to have good Laws, or good Magistrates? In a word to the former: When wicked men shall become good men, [...]. Arist. Rhet. l. 1. c. 3 then, and not till then will they become good Magistrates; and to the o­ther; though good laws bee the walls of our Cities, the ligaments of our body politick; the glory of our Nation, the Rule of our lives, the Pillars of our state, and that to the Nation which the soul is to the body; as Demosthenes speaks: ( [...]) they are in a word so useful, that no Commonwealth under what form of Government soever, could never bee without them: yet what good will they do, if they bee not executed? I cannot commend Draco's laws, which are said to bee writ in bloud, because (as A. Gellius saith) whatsoever the offence was, they were to die who offended: nor yet Thea­no's laws which were writ in sand: I take the law to bee the line, execution to bee the life: Good laws without exe­cution, are like golden swords in wither­ed hands: Good laws are our glory; Good Magistrates the glory of our glo­ries: Arise, Arise then, Justice and [Page 125] Judgement are not things to bee talked of, but done: My Text tells you so: The work is glorious; such as are more zea­lous for the glory of God, most faithful and active in this work of God; they are most honourable in the eyes of God, and most high in the favour of God: God will honour them that thus honour him.

Secondly, Heb. 6.10. Job 8.6. It is a very advantagious and profitable act: This is the way to prosper: Your labour shall not bee in vain in the Lord: See the last verse of this Chapter; The Lord shall bee with the good: Aderit, Vatab. in lo­cum. & bonis judicibus fave­bit, eos (que) mercede donabit: If God bee with you, all good is with you: 1 Chron. 11.9 every thing prospers where God is. Behold I give unto Phineas my Covenant of peace, hee shall have it, and his seed af­ter him (here is a plot laid for the good of posterity) because hee was zealous for his God, Numb 25.11,12.13. and made an atonement for the children of Israel: It is worthy your ob­servation which the Lord said to Jehoia­kim, concerning his Father Josiah, Jer. 22.15,16 Did not thy Father eat, and drink, and do judgement and justice, and then it was well with him, hee judged the cause of the poor and needy, then it was well with him, diu vixit, pacifice regnavit, nihil (que) illi defuit: hee lived long, and much in a little time; Maldon in loc. hee lived chearfully and comfortably, [Page 126] free from carking cares, distrustful fears, distracting thoughts; hee raigned peace­ably, the Land flourished.

Remarkable is that also, 2 King. 10.30. because thou (Jehu) hast done well in executing that which is right in mine eyes; therefore thy children of the fourth Generation shall sit on the Throne of Israel (i.e.) as Kings they shall raign o­ver Israel: Mark it; God will not bee be­hinde with Jehu, if hee do any act of Ju­stice for him: Hieron. Etiam Ethnici, si quid boni fecerint, non abs (que) mercede praetereun­tur.

It was a sad time when Israel was without Rain for three years, and six months: How great a mercy is it to have the Rain falling in its season; it is so promised by God, Levit. 26.4. Jer. 14.3,4. and so prized by men, [...]; Sometimes God dries up the precious fruits, and sometimes drowns the precious fruits of the earth; and what tremblings are there then: It it said in Ezra. 10. Ezra. 10.9.9. All the people sate in the street of the house of God trembling, because of this matter, and for the great Rain: What would not the King of Israel have parted with for a shower of Rain? and what course is taken for the porcuring of it? it is not the Heavens of God, but the God of Heaven that is the Father and giver of it: they go to Eli­jah, Elijah goes to God; hee was a po­tent, a prevalent man with God: Prayer [Page 127] an appointed, approved way and mean, gracious hearts by this key open Heaven (almost) at pleasure; hee praies as Daniel in the den; Jonah in the Whales belly; yet something else was done, Baals Prophets must bee executed, and then a sound of abundance of Rain is heard, 1 King. 18.40. & 41. The exe­cution of Justice and Judgement brings down showres of blessings, showres of blessings.

Thirdly, Jer. 9.24. It is a very Pious and accep­table act: Read at your leisure those pregnant passages, 1 Sam. 15.22. Isa. 1. The word in Prov. 21.3. is from Bachar Elegit, Selegit.11. Micah 6.7,8. and that of Salomon, Prov, 21.3. To do Iustice and Judge­ment is more eligible, more acceptable to the Lord than Sacrifice: As that mer­cy may bee shewed, so that Justice may bee administred, the Lord is contented that the Acts of his immediate worship shall pro tempore bee intermittted and sus­pended:—Though the Lord delight himself in holy persons, and in holy per­formances, yet of Prayer, as I remem­ber it is only said: It is the Lords delight; O! it is prevalent with him, and plea­sant to him: Let mee see thy face, let mee hear thy voice; yet when Joshua (the Christian Hercules as some) with the Elders of Israel were expostulating with God, prostrating themselves before him, deploring their misery, and implo­ring his mercy, rending their cloaths, fal­ling [Page 128] on their faces, putting dust upon their heads, and crying in prayer, Lord what shall we say when Israel turns their back before their enemy? Iosh. 7.10. Lord what shall wee say or do? Mark Gods reply, Get thee up, why lyest thou upon thy face, some­thing else is now to bee done; Israel hath sinned, I am highly provoked, Achan must die: Joshua is here called off his devotion, to the execution of Justice.

Phineas executed Judgement, and it was accounted to him for Righteousness; though others censure him as a Murthe­rer, his act, as unjust, his attempt as rash; no matter if all the world snarle and frown, so God smile: hee approves it, and accepts it; but I shall not enlarge this, unlesse I had lesse before mee in my me­ditations.

Fourthly, This is a self-securing act: See the close of this chapter: The Lord shall bee with the good; If the Lord bee with you; who or what can harm you: Esse Paulum cum Christo est magna faeli­citas, Bern. in Phil. 1.23. esse Christum cum Paulo magna secu­ritas: So may I say, were you, My Lords, with Christ in Heaven, this would be your bliss and faelicity; if Christ bee with you on earth, Otho Casman­nus; Angelo­graph. p. 2. cap. 10. Aq. p. 1. q. 113. Att. 4. Est. lib. 2. dist. 11, &c. this conduceth very much to your present safety and security.

It is queried in the Schools; whether every man hath his particular Tutelar Angel assigned him for his custody: Most of them, and many of the Fathers, they [Page 129] tell you, answer it positively: Our Or­thodox Divines conceive it a plato­nick conceit, no Scripture Truth; Camero sufficiently and solidly refutes it; Camero. prael. in Mat. 18.10 This is a very certain Truth; the Angels are appointed for the custody of men; they have a special charge to safeguard such men as you: And as they are in­visible, so they are invincible: Nay, the Lord himself is your pavilion: he hath ingaged himself to be a Sanctuary, an hiding place, a shield and refuge.

• To the Oppressed, Psal. 9.9. The Lord will bee a refuge for the oppressed, a refuge in time of trouble; To such as walk uprightly, Psal. 84.11.
• To such as are exiled and banished, Ezek 11.16. Though I have scattered them among the Countries, yet I will bee to them as a little Sanctuary; or, a Sanctuary for a little time: To such as trust in him, Prov. 30.5.
• To the meek ones of the earth, Zeph. 2.3.
• To such as keep the word of his pa­tience, Rev. 3.10.
• To such as hide his people in a storm, God will hide such people; as Rahab, &c. To the humble person, Job 22.29.
• To such as say not a confederacy with them that say a confederacy, Isa. 8 12.14.
• To such as are much in prayer; he will not keep such from him in a storm, as will not be kept from him in a calm: Hea­ven [Page 130] ever stands open for such; it fears no Devils; the highest they can go, is the air, Psal. 32.6,7. Ephes. 2.2.
• To such as do Justice and Judgement: Hee that walketh; or, worketh righte­ously, and speaketh uprightly, that de­spiseth the gain of oppression, and shakes his hands from holding of bribes (doth not this concern you?
  See Isa. 33.15,16
  My Lords:)

Now mark what follows: Hee shall dwell on high; he shall be as safe as castled, or im­mured in some invincible Tower, or im­pregnable City: Walls and bulwarks shall not be His Salvation; but Salvation shall bee for walls and bulwarks.

Chap. 50.7 Psal. 90.1In Jeremies Prophesy God himself is stiled the Habitation of Justice: Justice dwells with him, and just men too; Such need not lye down, nor rise up in fear: If there bee one that executeth Justice, and I will spare it. Jer. 5.1. Will the Lord spare It, and not Him? will hee shew such favour to the City for the sake or such a man, and will hee not be so favourable to one such man, if found in the City?

Fifthly, It is a conscience-quieting, and soul-solacing act: As there is joy in the presence of the Angels, when a sin­ner repents unfainedly, so when one by the sword of Justice dies deservedly: And this will bee your rejoycing, the testimo­ny of your consciences, that in simplicity and godly sincerity you have administred [Page 131] Justice exactly amongst us: When with Hezekiah, you turn your faces to the wall, God will in mercy turn his face to­wards you; if you walk before him in truth, and with a perfect heart, doing that which is Just in his sight: Samuel was one of the last, and one of the best Judges that ever Israel had: hee purged the Church from Idolatry, hee restored Religion to its purity, hee executed Justice and Judgement impartially, and herein hee comforts himself exceedingly. I have walked (saith hee) before you from my child-hood unto this day: 1 Sam. 12.2,3,4 In my mi­nority when I was a Levite doing the ser­vice of the Sanctuary; and since I came to more maturity, administring Justice as a Judge: Here I am, and witnesse against mee who can, before the Lord, and his anointed, your King, Saul; whose Oxe have I taken, or whom have I de­frauded, or of whose hands have I re­ceived any bribe? q. d. if any bribery, or cruelty any injustice, or partiality can be justly charged upon mee; let them now speak: Beati qui gaudent quando intrant ad cor suum, & nihil mali ibi inveniunt, saith Augustin, they are blessed who can come unto their houses, Ener. in Psal. 33 and unto their hearts, and finde no guilt there. Thus it was with that good man Samuel.

Augustin pleaseth himself much with the comparison of an evil, corroding conscience, to a scoulding, discontented [Page 132] wife, hee hath it often: I finde it in his Enarrations upon the 33. Psalm, and up­on the 35. Psalm, &c. Qui habent malas uxores, quommodo exeunt ad forum & gaudent, caepit hora esse qua intraturi sunt in domum suam, & contristantur: As they vex men infinitely, so doth a guilty conscience; but as a good wife, so a good conscience is a continual feast: Moses solaced himself in the integrity of his heart, and Job also, Numb. 16.15. Job 29.14.15. When other covetous Cai­tiffs, unjust wretches shall have fears fal­ling upon them, and anguish of spirit, which makes their bones shake and tremble, the hairs of their heads stand up; their heart strings burst and break, when the terrours of Hell shall take hold upon their filthy consciences: Then you, My Lords, who discharge your duties, and high trust reposed in you, shall have the Honour of it in life, and the comfort of it in death.

Sixthly, Not to do Justice and Judge­ment, is a sin most hainous and abomi­nable; it is malum complexum; it is pecca­tum complicatum, a big-belly'd Evil; a land desolating sin, that God will bee avenged on: It is a sad charge, Jer. 5.28. Among my people are found wicked men they over-pass the deeds of the wick­ed, i.e. they are worse than Turks and Pagans; they judge not the cause of the Fatherlesse: Such as are least able to right [Page 133] themselves, should have most help from others, but the right of the needy they do not judge: Shall not my soul be aveng­ed on such a Nation as this? To think any sin little, is no little sin; yet some are grea­ter than others, and this is one of the greatest. saith the Lord: yea hee will surely visit for these things, Amos 5.12. I know (saith God) your manifold transgressions, and your mighty sins; peccata vestra valida & fortia, as Drusius. Gravia & copiosa, saith Vatablus: magnopere me irritantia, Ri­bera: obstinata & enormia scelera vestra vi­di, saith Lambertus on the Text: words are wanting to expresse the sinfulnesse of their sins; the Original is more full and emphatical; your boney sins, but what were they? They afflict the just, they take a bribe, they turn aside the poor in the gate from the right; therefore saith the Lord, I hate and despise your Feast-daies, I will not smell in your solemn assem­blies; let judgement run down as waters, and righteousness as a mighty stream, vers. 21. to the 25. There hath been much wrestling with God in prayer, and soul-afflicting; yet prayers are not answered, though they cry, and shout; yet he shuts out their prayers; what may be the cause of this great indignation? Is it our Co­vetousness, or Idlenesse, that are im­ployed in the Ministry? Is it the peoples impaenitency, infidelity, barrennesse, or non-proficiency, under the dews and droppings of the Sanctuary? who dare excuse, or draw up an Apology for him­self, [Page 132] [...] [Page 133] [...] [Page 134] or lay the fault at the Judges door? but if the want of due execution of Ju­stice through the Nation, bee not THE Sin, yet sure I am; it is a God-provok­ing sin; and of such an influence, that if the Lord shall this day call it to remem­brance, instead of blessings, which wee have humbly begged, wee may go out with curse upon curse, which hee hath threatned, and wee have long deserved: they who were appointed to stand upon Mount Ebal to curse, denounced a curse against such sins and sinners: Cursed bee hee that perverteth Judgement; Deut. 27.19.25 the Judge­ment of the stranger, fatherlesse, and the widdow, and all the people shall say, Amen. Cursed bee hee that taketh a reward to slay an innocent man, and all the people shall say, Amen.

In Jeremy 22. two things are obser­vable to my purpose and discourse in hand, and with them I shall shut up this Consideration.

• 1 Jehoiakims sin against God: Hee shed innocent blood, not only his hand, but his heart was for oppression and vio­lence to do it, vers. 17.
• 2 Gods sentence against, and Judge­ment upon Jehoiakim: They shall not la­ment for him; hee shall bee buried with the burial of an Asse; drawn and cast forth beyond the gates of Jerusalem; non sepelietur,
  Maldon in loc.
  sed projicietur extra urbem in sterquilinium; A horrid sin, and an hea­vy [Page 135] Judgement;

But once more.

Seventhly, You must be responsible and accountable at that great Assize, the day of Judgement; for what, and how you have done: The Athenian. Magi­strates were in authority no longer than a year; when that was expired, procla­mation through Athens was made, whoever can justly accuse the Magistrate of any injustice, bribery, partiality, or injury, let him come forth, for his power and authority is resigned; your Lord­ships can apply: The meditation of death and Judgement in your morning thoughts, and cold blood, will excite and quicken you, animate and incourage you to do Justice and Judgement with ex­actnesse and circumspection.

I shall produce, and presse no more of these Considerations, though many of­fer themselves.

3 Use.The third Use of Direction.

If you cordially indeavour a conscien­tious discharge of this great duty impo­sed on you, and high Trust reposed in you; These following particulars may prove helpful, and useful: I shall summe up all in twelve, each of which is redu­cible to one, or both the branches of the Observation now in hand; Briefly then,

1 Look to your Hearts, Vide Photii Epist. 31 that they be right: Whilst Justice is in your Hands, Mercy must be in your Hearts: Remem­ber, [Page 136] as you are men who smite, so they are men who smart: It is true of a good Judge.

Basil Ep. 79It is good, obductis velis judicare: A­venzoar used to say, hee never gave pur­gation, but his heart trembled many daies before: With us, Butchers may not be Jurors, nor Judges because they (q. d.) wade and trade in blood: Augu­stus never pronounced a Capital sentence without a deep sigh. Sic succenseas iniquitati, ut consulas humanitati. Aug. Ep. 1 [...]9 Claud.

Goodw. Ant q.The Jews would have none to bee Magistrates, but such as were, or had been Fathers of children: they supposed their paternal affection would incline them to commiseration. Non paena, sed justitia delectetur Judex, saith Camero well; in this the Lord delights, not in that, Jere­miah 9.24. Ferina rabies est sanguine & vulneribus gaudere, saith Seneca, illos cru­deles vocabo, De Clem. lib. 1. c. 14 qui pumendi causam habent, modum non habent; Let your mode­ration be known to all, many are not just enough, some over much: He that tills his Land overmuch loseth by it: A Judge should bee like the Planet Jupiter [Page 137] scituate betwixt hot Mars, and cold Sa­turn, ex utro (que) temperatis est salutaris: When Bias Prienaeus adjudged any to death, hee would weep bitterly, being asked the reason, hee replyed: Necessa­rium quidem esse naturae condolore, a lege vero, & justitiae tramite & regula discede­re magis periculosum. Non paena semper, saepe paenitentia contentus. Aug. Ep. 158

Augustine tells us, that Agricola was often contented with the Malefactors repentance, Consult, Zech. 7.9. Prov. 21.21. Micah 6.8. I proceed.

Secondly, Aqu. 1. 2. qu. 1 Look to your Ends that they bee right: Omnibus operationibus nostris caelestis intentio adjungi debet: Vos. de virtutibus Gentili­um. The end in all acts, of what nature soever they be, is mainly to be regarded: A sinister end ruined Jehu; hee did the work of God, but not for God: his end was base; this turned his Wine, into Water; his Silver, into Drosse: Hee did what was right, good, quoad materiale, non quoad finale; for the former hee was well e­nough rewarded, for the other hee was severely punished; serv'd as hee de­serv'd: I will avenge the blood of Jezreel upon the house of Jehu; remember, Hos. 1.4 bonum oritur ex integris, malum ex quolibet de­fectu.

Thirdly, Labour for more wisdome and knowledge: Vide Phil. Jud. de officio Judicis. p. 144 Ignorantia judicis est calamitas innocentis: It is Biels conclu­sion; Judex damnificans per negligentiam, sive per ignorantiam, tenetur ad damni re­stitutionem: [Page 138] There are three things re­quisite in such as you, Aqu: ad Hebr. cap. 1 Lectio. 2 My Lords; Gene­ris prosapia; ne contemnatur judex praeci­piendo; Virtutis potentia in exequendo, sa­pientia ne erret judicando: Aquinas and Becanus, Becan. sum. p. 425 hint them to mee.

The Calcidenses had a Law, that none should bee invested with judicial power and authority, till the fiftieth year of their age: Lib. 7. cap. 9 As Innocency is the privi­ledge of Infancy▪ so wisdome of old age; as the Philosopher observes in his Poli­ticks; [...]: Indoctis Magistratibus tradere magnarum rerum gubernationem, Epist. ad Joh. 2 Wed [...]. Nobi­lem. quid aliud est, quam le­gum tabulas trunco, aut parieti affigere: It is Melancthons: Silesio an Italian O­ratour reports of a precious stone, Dio­cletes, which though it have many rare and excellent qualities, and soveraign­ties in it, yet it loseth them all, if put in­to a dead mans mouth: Even so, Justice (which is the sole ornament and accom­plishment of States (Corona & columna reipublicae) though it have many rare and exquisite vertues in it, yet doth this so­veraignnesse of all Princely vertues lose them all, if put into a mad mans mouth: May it please you to compare 1 King. 3.5,6,7,9. with 2 Chron. 1.10. you read of the Lords appearing to Salomon in a dream, hee bids him ask, and have; a high favour, a parallel will not easily be found; Salomon was now sleeping when the Lord [Page 139] appeared to him, hee made his choice be­fore hee awaked; Constans est omnium sen­tentia, non so­lum dormienti Salomoni ap­paruisse do­minum, sed etiam illum dormientem & somniantem postulasse sapi­entiam. Vide Sanctium & Tirinum in loc. what was the choice he made? See 1 King. 3.9. a hearing heart, wisdome, and knowledge: Give mee now wisdome and knowledge, that I may go out and come in before this peo­ple, for who can (without them) judge this thy people that is so great.

Augustin thinks, Solomon prayed so much for wisdome when hee was awake, that now when God puts him to ask what hee will, his thoughts ran all on wisdome: Salomon asked wisdome with abundance of wisdome; had hee not been wise before, he had not known the worth of wisdome; Pavon. Ethic. & P. Matt. in loc. and it was that wis­dome, which the morallists call, pruden­tiam practice practicam, i.e. an ability of the minde, whereby wee know what is fit to bee done, all circumstances conside­red, and are inclined to act accordingly: Had Solomon, so wise a man, need of more wisdome? Averroes said of A­ristotle, The Civilians of their Baldus, the Papists of their Tostatus, Prudentia po­litica & scien­tia bene regen­di alios excel­lentior fuit in Salomone, quam in Ada­mo. Perer. in Gen. 2.19,20 Tostat. in 1 Reg. 3.9. qu. 7 the School­men of their Bona-ventura, that they knew all things possible to be known, And wants Salomon yet more wisdome, who was wiser than them all? Pererius disputes this question, whether Adam was wiser than Solomon, yea or no? and concludes that in some respects hee was: Tostatus, and Abulensis before him, as­serted the same: I shall wave this, and [Page 140] say of him as one did of Bradwardin; hee was doctus ad stuporem: Hath this wise man need of More Wisdome; then surely My Lords, this is needful for you, you are not so great strangers to your own hearts, or parts, or this great work you now are imployed in, but you will say of Wisdome, store is no sore; without this you can do nothing exactly.

Fourthly, Take heed of Pride and Arrogancy; This was the first sin of the Angels; remember how they smart­ed for it, that will make you more humble: It is Calvins note, Regis ani­mum quis (que) intra se habet; In 1 Pet. 5.5 Every man hath in him the mind of a King: But bee you humble; Domine, qui dat gratiam hu­milibus, da gratiam ut sim humilis. Bern. such hee will guide in Judge­ment: Thou Lord, who givest grace to the humble, give us grace that wee may bee humble, is a good prayer for all, especial­ly men in authority. It is much when God lifts up mens heads, for them to keep down their hearts.

Homo Humilimus, cur non humillimus.It is a saying amongst the Rabbins, the Flye and the Worm, yea the most des­picable and contemptible creature (if there bee any such) was mans elder Bro­ther, at his first Creation:—When Anti­pater recommended one to Philip King of Macedon; Philip immediately made him a Judge; afterwards being informed that hee used to paint and crisp his hair, hee deposed and rejected him, saying▪ A man that is proud, and useth deceit in his [Page 141] hair, will be false on the Bench; such a man will not deal truly in a good cause.

We know not what use to make of broken vessels in our houses; God knows how to make the most, and best use of humble, broken hearts, in his house, in Church and State.

Fifthly, Take heed of Intemperancy; It is nor for Kings O Lemuel, Prov. 31.3,4,5 it is not for Kings to drink Wine, or Princes strong drink, lest they forget the Law, and per­vert Judgement: The greatest imploy­ments require the greatest indowments, the greatest places, the greatest graces: Men in authority should bee of approved sobriety; you are not hid in corners; all your expressions and actions are weigh­ed in the ballance: Solon made a Law at Athens, that Drunkennesse in a Magi­strate should bee punished with Death: The Carthaginians had a Law, that none of their Magistrates, during their Magi­stracy should drink any Wine: Wee have a Law amongst us, but nothing re­garded: Bee not drunk with Wine, Ebrietas in Noah ab omni peccato est ex­cusanda. In Gen. p. 383 where­in is excesse: Drunkennesse in Noah was no sin, saith Pererius; it was not so great a sin in him then, as in men now; there is something in his grounds; but a sin it is which God is now dealing with Eng­land for. I have seen a Drunken Judge upon the Bench; and therefore I speak, though I hope better things of you.

Sixthly, Let the Fear of God be upon [Page 142] you; In your Hearts, before your Eyes: It is Jehosaphats counsel, vers. 7. Where­fore now let the Fear of God bee upon You: Now; not now and no times else, but now and all times else; yet Now more than at other times, and Now rather than at other times: See vers. 9. This shall yee do in the fear of the Lord; Hee that judgeth or ruleth over men, must [...]ee just, ruling in the fear of the Lord, said the Rock of Israel, 2 Sam. 23.3. When Josephs Brethren were imprisoned, and much affraid of harsh usage, Joseph tells them, I fear God, q. d. I dare not do any thing but what the word commands mee: The Fear of God doth chain the hand, and change the heart: I shall not dis­pute that question whether Dominium temporale fundatur in gratia: This I crave leave to speak, that such as fear God are fittest and meetest for judicial authority. Moses must look out able men; fearing God: Such are fittest, and meetest for Judicial authority: Such will not do, what is prohibited; they will do what is injoyned: The Fear of God will make you to abhorre, the fear of man will make you to abstain from injustice: The fear of man will make you to hide, the Fear of God will make you to hate bribes: Let the Spirit of the Lord bee upon you, the spirit of Wisdome, and understanding, the spirit of councel and might, the spirit of Knowledge, and of the [Page 143] Fear of the Lord: The fear of all the Creatures is upon man; let the fear of God bee in and upon us: When this we do, we shall all take heed what we do.

Seventhly, Phil. Jud. de officio Judic. p. 146 Alex. Hal. p. 2. q. 136. Art. 1 Respect not persons in Judgement; in res magis quam personas inquirendum: Pliny reports of Scipio Na­sica, that hee was sworn to speak with­out affection, so should you: It was Al­phonsus his advice; To leave affection (as Abraham did the young men and the Asse) at the threshold, when you go to the seat of Judgement: Justitia by the Graecians was placed 'twixt Leo and Li­bra; to intimate two things.

• 1 The Magistrates impartiality in determining.
• 2 And their Magnanimity in execu­ting.

It is well hinted in my Text: The Lord your God is no respecter of per­sons, nor should you bee: Eccles. 5.9 What the wise man said of the Profit of the earth, I may say of the Benefit of the Law; it is for All: The Heathens placed the Por­traictures of their Judges by their well heads: whence they might learn to re­fresh all commers, rich, and poor: Judgement must run down as a River, Biel in Sen­tent. lib. 4. Distinct. 15. Qu. 7. not bee pal'd in as a pond: The School­man is peremptory in his Conclusion: Judex damnificans per acceptionem per­sonarum tenetur ad restitutionem.

The Prienean Sage wished rather to [Page 144] be a Judge amongst his foes, than a­mongst his friends; his reason for this option was, the intimacy hee had with, and the affection hee bore to his friends might incline him to partiality; but the jealousie hee had of his enemies, would cause him to be more cautelous and wary: Though Coniah be as the sig­net upon my right hand, yet will I pluck him thence, saith the Lord, Jer. 22.24. God will not spare the very signet of his right hand, nor may you, My Lords: Many have clean hands, free from bribes; clear heads, free from mistakes; valiant hearts, free from fears; Yet relations and affections get the Mastery and victo­ry: Relations, wee say are of least En­tity, and of greatest Efficacie; here they should be of none: Personam Judicis exuit, qui amici induit: Partiality in such as you, caused Solon and Anacharsis to compare the Laws Aranearum telis, to Cobwebs, which catch small flies, when great ones escape: You may not with Saul spare Agag, and the fat Cattle, unlesse you mean to contract the guilt of Rebellion, 1 Sam. 15.23 which is as the sin of Witch­craft.

Some Jewish Doctors say, that upon every step, as Salomon ascended to the Throne of Judgement; there stood one, who cryed aloud to remember him of some special things which appertained to his place and office.

[Page 145]When hee fixed his foot upon the

• Weemse.
  First, Hee cryed, Lo Titeh Mish at; wrest not Judgement.
• On the second, Lo Tiker Panim; Ac­cept not faces in Judgement.
• On the third, Lo Tikahh Shohher; Take no Bribes.
• On the fourth, Lo Tittang lech Ashe­rah. Plant no Groves.
• On the fifth, Lo Takim lech Matze­bah, Set not up a Pillar.
• On the sixth, Lo Tikbah Shor, Kill not an Oxe.

Most, or all of these are given in charge to the Judges, Deut. 16.19,21,22. If for fear, or favour, or hope of re­ward, you shall sinfully respect others: God wil not mercifully respect you: Study that passage of Salomon: Prov. 28.21 To have respect of persons is not good.

Eighthly; Take no Gifts: Judges should Hate Covetousnesse: Notable is that of Cajetan, on Exod. 18.20,21. Quantumvis sufficit homini non esse ava­rum, non sufficit tamen principi, aut Ju­dici, sed oportet tam alienum esse avaritiae, ut ipsam oderit: A woe is denounced a­gainst them, who being in places of Ju­dicature, do justifie the wicked for a re­ward, and take away the Righteousnesse of the Righteous from him: The School­men cry down this crying sin: Vide Alex. A­lens. p. 3. q. 40. Memb. 6. Art. 3 Judex re­cipiens a partibus munera prohibita, sive juste, sive injuste judicet, sive ut non judi­cet, [Page 146] sive ut judicium differat; tenetur re­cepta restituere: Biel. lib. 4. Dist. 15. qu. 6. Concl. 4 cap. 1. 23 It is true, as Scultetus speaks in his fifth Sermon, on the first of Isaiahs Prophecy: It is lawful for Judges to take a gift from their friends, as well as other men: Si muneris loco of­feruntur ab amicis; but not from the par­ties, whose causes are depending before them, nor from Their friends; this brings an evil report upon them: I remem­ber a Germane Proverb; Gualther hath it on Amos 5.12. Pauperes ex collo, divites ex mar supio suspenduntur: It is too much in use with us; poor men hang by the neck, rich men by the purse; It is an ex­pression of a great Philosopher, [...]: If thou beest a covetous man, thou art an unjust man, and if unjust, the Lord abhorres thee.

Vide Riveti. Explic. Decal. de officio Ju­dic. p. 421. & 422I have read of Sysamnes, a covetous, hide-bound, tenacious Judge, who for filthy lucre pronounced a false sentence; Cambyses, King of Persia commanded him to bee killed, and after flead, his skin nayled over the Tribunal; his son com­manded to sit as Judge there, to curb him upon the sight thereof from injustice; Philo. Jud. de officio Iud. mihi p. 144 and to bee a terrour to all that succeed­ed: Lysander, Aristides, Epaminondas, and Coriolanus, with many others, I must passe by; Plut. in Epam. It was their resolution; if the things were just, they would do them without bribes: if unjust they would not [Page 147] do them with bribes: It was no sin, they thought, to be poor; it was to be unjust, covetous, &c. It was Tully's grave advice to his Brother Quintus, a Magistrate at that time in Asia; to shew himself an ene­my to bribe-givers, as well as to bribe-Takers: The sinfulnesse of this sin is set out to the life in holy writ, Micah 3.10,11. Hos. 4.18,19, &c. you should have open ears, Exod. 23.8 to hear the truth without golden ear-picks: To say no more of this; Gifts blinde the eyes of the wise, and pervert the words of the Righteous.

Ninthly, John 7.51 Inquire diligently into the causes and cases, and testimonies which shall come before you: It is the Lords own injunction, that Judges shall make diligent inquisition, Deut. 17.4. & 19.18. It is the glory of God to conceal a thing, but the honour of Judges to sift and search out a matter.

An ill report, makes not an ill man; a good name, makes not a good man: It makes them so to be accounted, not so to be: The Lord himself examined Adam, propounded interrogatories, then Judge­ment is denounced.

In those his two great Acts of Justice, when hee confounded Babels builders, and overturned Sodome: Saith hee, I will go down, and See; Gen. 11. & 18 Certitudo in cognitione causae is one of the three things required to just Judgement; Sum. Theol. Schol. q. 60 and as Becanus con­fesseth; Judicium temerarium in judicio [Page 148] prodiens in actum externum per sententiam semper est peccatum mortale: Without evidence of the fact, or true Knowledge of the cause or case, though the sentence may be right, yet it cannot be just: It was the practice of holy Job, chap. 29.15,16. The cause which I knew not, I searched out; hee used all means, spa­red no pains to understand the Truth: Heraclitus would not adventure his body with an ignorant, or rash Physitian: you are the Physitians of the body politick; if you know not the diseases, how can you remove them? Picus Mirandula re­ports, that among the Jews, none came into the number of the Raebbins, till they could speak seven languages: None are fit for Magistrates, who are not furnished with Wisdome, to sift and search into the causes, &c.

Tenthly, Be men of courage: A Judge that is timerous will soon bee treacherous, if hee be fearful, hee cannot be faithful: Quis metuit offendere, cum Judex metuit abscindere? you have need of an Eagles Eye, Act. 17.22 Deut. 1.17 Rom. 13.4.6 and a Lions Heart: In Athens there was an Hill called Mars-Hill; there Paul stood when hee rebu­ked the Athenians for their superstition; and a street, called Mars-street, where their Judges sate; to intimate, that Ma­gistrates and Ministers should have Martial, and High-Spirits: It is said of Aristides, for his constancy and magna­nimity: [Page 149] You may as soon stay the Sun in the Heavens, as put Aristides out of his way: If courage be without know­ledge, the eye of Justice is blinde; if Knowledge be without courage, the sword of Justice is blunt.

It is Augustins observation: God would have Moses to be a Magistrate, Pe­ter and Paul to be Apostles: had Moses lived in our age, he should have been no Magistrate, hee killed the Egyptian; Paul and Peter no Apostles; the one had been a Persecutor, the other had denyed Christ to be his Master, himself to be a Christi­an, had cut off Malchus his ear, &c. but saith Augustin, such would God have imployed in Church and state affairs, as will smite home: resolute men, of in­vincible, undaunted courage: The Li­ons on each side of Salomons glorious Throne, and at each end of the steps, sig­nified his vigilancy and magnanimity, 1 King. 10. It is a joyful sight when they on the Bench be like the men Nahum speaks of; the valiant men are in Scarlet: Nahum 2.3 A Judge should neither be ( [...], nor [...]) without head, nor without heart: Judex cordatus, quasi lapis qua­dratus, a stout Judge like a four corned stone; no winde, no weather stirrs it; you should be Luminosi, & Animosi; But I proceed.

Eleventhly, If possible; Hear all cau­ses; put a period to those which have long [Page 150] depended: It is not safe to ride Poste o­ver matters, it is confessed: yet de­murres are dangerous,, and disadvanta­gious; as in matters which concern the soul, so in those which concern your civil interests: Say not of this or the o­ther, as Archias did in Plutarch, [...]; Let these alone till to morrow, referre them not, as Foelix did Paul, to a more convenient opportunity, it may prove a more convenient incon­veniency: Hippocrates would permit none of his Scholars to practise, till they had taken an oath before the Altar of A­pollo, to abbreviate diseases to the utmost of their power and skill: A long Sute in a Court, like a long sore under a Chi­rurgion, may increase coyn, but decrea­seth credit: Long delayed Justice may as much prejudice both parties, as in­justice either: I remember no other fault mentioned in that Judge, who neither feared God, nor regarded man, from whom the Widdow wrested Judgement by her importunity; but Delay: But once more.

Twelfthly, Engage God by prayer to go with you to the Judgement seat: Hee is the God of Judgement, and will help in the execution and administration of Judgement, but hee looks to be called in: Ut recte judicent Principes & Judi­ces, Muscul. in Psal 72.1, [...] & justitiam exerceant, dei donum est, &c. It is the work of the Lord which [Page 151] you are now about: It is only the help of the Lord can carry you on, and out: when men and means fail, there is help to be had from God by prayer: Notable is that in Exodus 3.6. The Lord pro­claims himself to be The God of Abraham, the God of Isaac, and the God of Jacob: The God of Abraham; Abraham was a man strong in Faith; Isaac a holy man, a man that meditated much of God: Ja­cob, a man of prayer; be you such, and hee will be your God, as hee was their God, and if hee be your God, hee will (if cal'd in) ingage with you in this great work: Weak men with assistance of a mighty God, can do mighty things: O pray, pray; and Brethren, improve all the interest you have in the God of Heaven, in the behalf of these reverend Judges; Orate, ut hos hic judicaturos dii sentiant.

Exhortation both to the Judges, and Justices. To You, Right Worshipful, and wor­thy Gentlemen; you are met by the good hand of Providence this morning toge­ther; give mee leave to exhort you to­gether.

You are the Representatives, the shields of our Country: Help! O help to defend it! you are the Physitians, O help to heal the breaches! Our Fa­thers, patres patriae, do your indeavour to protect us, and provide for us: you are our Gods, (the immortal God so stiles [Page 152] you) you bear the Name of Gods; your persons are in the place and room of Gods; your powers derived from God, and the account you give, must be to God: Therefore in the fear of God, ap­pear for God in your several Orbs and Sphears, as you have occasion and op­portunity: Appear for that God who hath so frequently and wonderfully ap­peared for you, and with you, and in you: As in times of war with Zebulun and Naphtali, you offered your selves willingly, and hazarded your lifes unto the death, in the high places of the field: So now in times of peace, stand up for Truth and Holinesse: Let it appear what love you bear to the way, the day, the worship, the word of Christ, by your discountenancing such as contemn, pro­phane, pollute, and undermine them: As hee in the Gospel looked up to Christ with tears in his eyes, and a prayer in his mouth: Lord! if thou canst do any thing, have compassion on us, and help us: Even so, I beseech you: My Lords and Gentlemen, if you can do any thing (wee know you can, and hope you will, and pray you may) have compassion on us, and help us.

First, Against the Impostors, the Se­ducers; I mean the Quakers now swarm­ing amongst us; and within the view of us; with holy Polycarp, may wee say; Good God! [...], &c. unto [Page 153] what times hast thou reserved us, that we should live to see such separations, di­visions, such cursed Heresies, and hor­rid blasphemies? Take heed what you do: Do not countenance them: Those false Prophets, and dreamers of Dreams, which indeavoured to turn away the Israelites from the Lord, Deut. 13. per totum. were to be put to death, though they should plead to the civil Magistrate; it is our conscience, and therefore ought not to suffer: There are many unruly, and vain-talkers a­mong you, saith Paul to Titus (and too many such loud and proud boasters with us) their mouthes must be stopped, muzled: It is almost all one to deny the Truth, the Faith, Vide Luth. Ep. ad Spulat. & Melch. A­dam in vita Luth. p. 130 and not to defend it against Impostors: It is peccatum irre­missibile, &c. a sin bordering upon that sin of sins; for Magistrates to lye dor­mant, and Ministers to be silent at such a time, and in such a Town as this: Pa­ce nihil est optabilius, silere autem perpetuo non est integrum, &c. Excellent is that passage of Luther to Staupicius a German Divine, whom hee dearly loved, Vide Melch. Adam in vita Staup. pag. 20 calling him, HIS Staupicius; Non hic tempus ta­cendi, nec timendi, sed clamandi, ubi Christus damnatur, blasphematur: Inveniar sane superbus, ava­rus, adulter immo omnium vitiorum reus, &c. Let mee rather be called a mad man, a proud man, and guilty of the greatest vices, than guilty of cursed silence, when Christ and his Truth are suffering.

It is damnable silence to see and say [Page 154] nothing: To hear and do nothing, a­gainst damnable Heresies: Maledicta sit illa charitas quae servatur cum jactura doctrinae fidei Luth. in Gal. They are the basest cowards breathing, who will not maintain the Truth, and contend for the Faith once delivered to the Saints: Doth it not grieve your spirits to see, and hear them thus grieving the Spirit of God?

Res delicata est Sp. Dei.His Spirit is grieved,

• When the Motives of the Spirit are resisted.
• When the Gifts of the Spirit are per­verted.
• When the Warnings of the Spirit are neglected.
• When the Precepts of the Spirit are dis-obeyed.
• When the Promises of the Spirit are distrusted.
• When the Testimonies and comforts of the Spirit are undervalued;

when hee is dishonoured; how is hee grieved? how is an honest man grieved when his repu­tation is stained, and bastards father'd on him, which are none of his. The Spirit of God is a Spirit of Truth, a Spi­rit of Light, a Spirit of Love; a Spirit of Liberty; not freeing men from the con­duct, or command of the Law, but from the curse of the Law; not from duty, but for duty, and in duty; a Spirit of power and peace; a Spirit of supplication, and sanctification; but they bring their brats to his door; Father their errours and he­resies on this blessed Spirit; they have [Page 155] much of the Spirit in their words, but little of the Spirit of God in their works; They'l tell you of a Light within, and a Spirit within, but if the dictates of the Spirit within accord not with the di­rections of the Spirit without. If the spirits in their breasts speak not the same things which the Spirit of God speaks in his book, it is a lying, seducing spirit: The Apostle tells us, that not­withstanding the glorious light of the Gospel shine bright in our eyes, and the sound thereof be loud in our ears; Ephes. 2.2 yet there is a spirit working efficaciously, ve­ry strongly, and very strangely in the children of disobedience: This is the spirit which rules in these unruly persons: The Spirit of God puts men upon no­thing that's against the Principles of Na­ture, sound reason, and the Word of God; The Spirit of God is no Sacrile­gious, blasphemous, Antichristian, Anti­ministerial Anti-scriptural Spirit.

Plato would not permit in his Repub­lick, any such persons as asserted and maintained, that God was the author and actor of all their impieties, of all the evils which they committed: Such mis­creants there are amongst us: Aug. Ep. 61. ad Dulcit. Augustin would have such executed in his Epistle to Dulcitius.

Though Saul, after hee was anointed King, had the supream power in his hand, yet Samuel as long as hee lived, [Page 156] exercised the power of a Judge, he went from year to year in circuit to Bethel, from Bethel to Gilgal, and thence to Miz­peh, from Mizpeh to Ramathaim; some of the learned give this reason why hee went this circuit from year to year; To see if hee could finde any Idols, of the Gentiles, graven images, carved works, any Idolaters, &c. I humbly crave leave to tell you, My Lords, if there bee any Idolaters, or seducers in your circuit; it is your duty to take special cognizance of them, and according to Law, to pro­ceed against them: Pereant impii magi­stratus, pereant impiorum dogmatum pa­troni, pereat & totus mundus, said Luther, ut servetur Deo sua gloria, suum verbum & cultus: Weak consciences are to bee tendred, errours of weakness with much gentlenesse and meeknesse to be handled; yet Divines say, there are four kindes of errours which are not to be suffered: Such whereby the peace of the Common­wealth is evidently disturbed; such, whereby Faith and Godlinesse are per­verted; such, whereby Civil Govern­ment is destroyed, Vide Synops. pur. Th. dis­pur. 50. fig. 60. & 61 such opinions as are destructive to the state, may be destroyed by the State; and such, whereby God bles­sed for ever is highly dishonoured; as Blas­phemies, Idolatrie, &c. Are there none such Peace-disturbing, Faith-subvert­ing, State-desolating, and God-dishonou­ring opinions amongst us? with what fa­ces [Page 157] can men in power punish such as a­buse their names, disobey their com­mands, and suffer Gods name to bee blasphemed, his day prophaned, &c.

Arise, Arise; Stand up for the Truth, whilst others bend their Tongues like bows for lyes; bee you valiant for the Truth of God upon the earth; as the least filings of gold, and shreads of Scarlet, Vide Melan­cthonis Epist. ad Picum Mi­rand. so the least Truth is very precious: Do what you can to stop the mouthes, and stay the pens of such as are seduced, and do indeavour to seduce others: P. Martyr. in 1 Sam. 23 Non semper infirmis cedendum est, si enim abu­tantur patientia Dei, aut si fides infirme­tur, aut dogmata laxentur fortiter agen­dum est: The three things which God mindes most, and loves best below Hea­ven, are, his Truth, his Worship, and his People: The Heathens animated their Martial Spirits, with an Estote vi­ri, libertas agitur: May not I excite and quicken you with an Estote viri Veritas agitur: Absit ut excisa—Farre bee it from mee said Anchises, that I should think to out-live Troy, or Truth.

For the Lords sake, for the Lands sake, for your own, and others souls sake, that are this day in danger to be corrupt­ed; For the Truths sake, which is strong, and shall prevail; maugre the malice of men, and rage of Devils, be more active; It is said of Scanderbeg (who was Tur­carum Clades, Othomanni Nominis hor­ror, [Page 158] Epiri tutela) that hee was some­somes so earnest in the cause of Christ, Melch. Adam. in vita Zwingl. p. 37 that his very blood would spin out of his lips: O that you and I had the noble Spi­rits of Castriot, Luther, Zwinglius, who dyed in the open field, fighting valiantly: bee valiant for the Truth of God, of you may miserably fall under the wrath of God: I shall crave your honourable at­tention to that of the Leyden Divines, speaking to the point in hand in their fiftieth Disputation: By how much the greater power, authority, and opportu­nity the Civil Magistrate hath received from God above private persons, by so much the more vigilant and diligent should they bee, lest any Heterodox o­pinions spread within their jurisdictions; Notable is that of the Philosopher in the seventh of his Politicks; Quo quis san­ctior, eo promptior no­vellis contraire solet. Virenener. [...]: The Magistrates first, and greatest care should bee about things divine, about Religion, the Orient pearl of the Nation; nor can I passe by that of Guevara in an Epistle to the Empe­rour Charles the fifth: Christianus nulla re magis dignosci potest, quam si Deo factas contumelias & blasphemias severissime ul­ciscatur, suas obliviscatur: A true Chri­stian can by nothing better bee discerned, than this: by forgiving and forgetting the injuries and indignities done to him­self, and severely punishing such contu­melies and blasphemies, as tend to, and [Page 159] end in the dishonour of God: In Christs Catalogue there is no Neuters: Hee who is not for him, and his Truth, and Honour, are against all: Learn of Nebu­chadnezzar, an Heathen Magistrate, hee decreed, Dant. 3.28,29 that whosoever should speak amisse (mark it) but speak amisse of the God of Shadrach, should be cut in peeces, and their houses made a Dung-hill.

Help us wee humbly pray, against the Prophaners of the Lords day: What the Philistims said of Sampson, is true of these men: They are the destroyers of our Country, &c. Nehemiah was a famous, Neh. 3.17 exemplary Magistrate, hee contended with the Rulers, and Nobles: What e­vil thing is this that you do, and pro­phane the Sabbath day: Haec olim cura­runt Christiani principes, saith Gualther, how is the Lords day lost amongst us? that most refined part of time, consecra­ted by divine sanction: how is it idled and bezled away: Time was, our Savi­our whipt some out: Now there is need of whips to bring some into the Temple: Conscience I confesse cannot be compel­led to love Vertue, or imbrace the Truth, yet in regard of outward confor­mity, men may, and should bee injoyn­ed the frequenting of Gods publick wor­ship and ordinances. It is a chief branch of your charge to see to the observation and sanctification of the Lords day: Exod. 23.12 The Fourth Commandement hath a memento [Page 160] praefixed, which none of all the rest have; and why so? why is this prefixed? I shall hint at some Reasons.

• 1 Because wee are most apt to forget this; and therefore.
• 2 Because none can keep this day ho­ly, when it is come, that do not remem­ber it before it come.
• 3 Because this is one of the greatest (if not absolutely the greatest) of all the Commandements: It is sometimes put for all the ten; it is the Synopsis of them all: Vossius, though hee confesseth there bee ten great and principal commands; yet asserts there are in those,
  Exod. 16.28
  four more, which hee calls, secondary, or appendi­cal commands,
  Gerard. Vos. de Divis. De­alogi.
  and most of them are in this fourth Commandement.
• 4 The Observation of all the Com­mandements depends chiefly upon the Observation of this fourth; none walk so much after the Spirit on other daies, as they who are most in the Spirit on the Lords day; as Luther said of the first: In the observance of this, obedience to all the rest is comprized,
  In Exod. p. 131
  or as Alsted said of the fifth (so may I of this) stante honore superioribus debito, mandata reliqua totius decalogi manent in viridi observantia.
• Vide Rib. de Templo. lib. 5. cap. 1 Cum essent, &c.
  5 Because the observation of this Commandement was by reason of their cruel Task-masters much neglected; now they are delivered, it is with a memento inculcated.
• [Page 161]6 The forgetting of this duty, and prophaning of this day,
  Ezek. 20.12. 22.8. 23, 38
  is one of the greatest sins that a people can be guilty of: It is a violation of all the decalogue at once,
  Levit. 26.2. & 14 Lam. 2.6,7 Neh. 13.17
  it is a sin against all the com­mandements and concernments of God; one of the greatest sins in Israel.

To adde no more: Many heavy Judgements are threatned against, and have been inflicted upon the prophaners of this day: It was not, their not trim­ming of their Churches (as some of the German Nobility thought) but the pro­phanation of the Lords day (as others) which brought those desolating Judge­ments upon that Nation: Some think the Flood began on the Lords day; from that Gen. 7. they were grown such noto­rious prophaners of the Sabbath. The Council of Matiscon in France attributed the irruption of the Goths and Vandals to their neglect of this day. My Lords, Cum oritur veneris stella consequens oc­casum solis, &c. Ribera de Templo l. 5. pag. 247. & Sheph. Thes. Sab. it is your duty to see every one have his due; shall not the Lord have his? is not the Lords day the Lords due? Nehemiah did his indeavour to keep men from this sin of sins: When the gates of Jerusalem began to bee dark (for then began their Sabbath, and in the evening begins ours too, as I conceive) hee commanded the Gates to bee shut; hee did his indeavour, and the Lord remembred him for Good: Do you yours; this will bee your Glory, your Crown, your Comfort: In short, [Page 162] as none truly indeavour the salvation of their own souls, who indeavour not the salvation of more souls than their own: So none truly indeavour the sanctifica­tion of the Lords day, who do not cor­dially indeavour the sanctification of it by all within their families, precincts, and jurisdictions: Little do you know, worthy Gentlemen, what acceptable service you may do to God in this very businesse. Help us

Against the Ale-houses, those Hell-houses, and that accessive drunkennesse which is so prevalent and frequent a­mongst us: TAKE HEED how you countenance them: It is almost as easy a Task to conquer the Turk, as to bring down a rotten Ale-house; so many of the Gentry patronize and plead for them: Reduce them to a smaller number, com­mand them to keep better orders; they are very exorbitant, and irregular. These houses are the very suburbs, and semina­ries of Hell, the nurseries of all sin, the Synagogue of Devils incarnate; the Devils fish-ponds, the Devil is the fisher, drunk­enness is the hook, pleasure is the bait; Fools are his fish, Hell their frying-pan.

Are such houses to be priviledged or licensed, in which the Name of God is so notoriously blasphemed, the precious fruits of the earth so shamefully abused, [Page 163] by occasion whereof the Lords day is so much prophaned; so many families impoverished, young ones empoysoned, all manner of wickednesse increas­ed?

In the time of the Law, Deut. 21.21 Drunkards were to bee stoned to death; and shall it escape now in the time of the Gospel? It was one of King Lewis, his Apoph­thegmes: That Prince who can punish a fault, and will not, or doth not, is no lesse guilty than the offender himself: It is true of Judges and Justices: Favour these fellows, as they are your friends, of your Alliance and acquaintance, pu­nish them as Drunkards; wee have good Laws for the suppressing of this sin. Cur­rat lex. It is a sin so odious in the eyes of Turks, and Pagans, that they punish it, in whomsoever they finde it, with eighty stripes.

Plutarch reports of Philip King of Macedon, that hee built a City, called it Poneropolis, Drunkards and such like persons were sent thither: In Rome there was a street called Vicus Sobrius; no tip­ling house was found there; can you finde its parallel:

Augustin in his Epistle to Aurelius laments this sin: Ep 64. contra [...]briosos A­phros. Tanta est (saith hee) hujus mali pestilentia, ut sanari prorsus, quantum mihi videtur, nisi consilii authori­tate non possit: With us are not many playing without, while they should bee [Page 164] praying within; drinking in the Ale-house, while they should bee about the service of God, and the salvation of their souls in Gods house.

The Manichees used to fast on the Lords day; was it not proper for them to fast then? Aug. Ep. 86. ad Casulanum. Senec. Ep. 83 Plin. N. H. l. 24. c. 22 Aelian. Var. Hist. l. 3. c. 13, 14. de Tap. & Bizant. Sure it is more incongru­ous to feast and bee drunk then: Time will not permit to tell you how the Ancient Fathers, yea Heathens have stigmatized and branded this sin; and these sinners; they will one day say they had been happy, if they had been turning spits, while they were toffing pots: If you can do any thing, suppresse this sin.

Adam Cont­zenus the Je­suite gave this advice; To in­deavour the extirpation of our Ministry, and then our Religion should surely fall; but saith hee, do it not all at once, but take away some first, and disgrace the rest; haeresis enim cui patro­cinium decrit sine pug [...]a concidit.Let not my Lords bee angry, and I shall but offer one thing more to your honourable consideration: Incourage the faithful, painful Ministers about you: Take heed what you do, in reference to them: They are much opposed, abused, and wronged (do not you discounte­nance them) and which speaks more e­vil to us, than all our evils upon us, the extirpation of the Ministry is by many indeavoured: The falling of the salts of the earth is very ominous: wee now fear many are poysoned, but then more will bee starved: There is nothing more necessary, said the Philosopher, than the Sun, and Salt: A soul-saving Ministry may bee added: It is necessary for such as are out of the way, to bring them in; [Page 165] for such as are in the way, to bring them on towards Heaven: It was a sad time when there was no Smith in Jsrael, 1 Sam. 13.19,20. much sadder when Israel was without a teaching Priest, 2 Chron. 15.5. Dan. 8.10,11,12. In Rev. 11. You read of two witnesses, who were they? Quoniam nomina eorum non indicavit, saith Ribera, relicta est authori­bus opinandi libertas: A Lapide in 1 Thes. 2.4 A Lapide thinks E­noch and Elias: Some the two Sacra­ments, others the two Testaments, o­thers the two great Ordinances, of Ma­gistracy, and Ministry, and why not faithful Ministers only? to determine is no young mans task; but if they bee kil­led, they shall bee revived, while the God of Heaven hath a Church on earth, hee will not, shee cannot bee without them. It is said by some, Nunquam me­ipsum habui magistrum. Hieron. wee can do well enough without them, wee can teach our selves, and have not wee the Oracles of God? and of what use is their humane learning? &c. To which I say in short; hee that is a Scholar to himself, hath a fool for his Master.

The Saints in former ages accounted them blessings, do you account them burthens? it was a misery to them to bee without them, is it a mercy to you to want them? have you the Spirit of God? what will that do without the Word of God, Cam [...]re. or the Word without faithful dispensors: Nec verbum quic­quam [Page 166] potest sine Spiritu, nec Spiritus quic­quam vult sine verbo: And for humane learning I may say with Tertullian (though hee was a professed enemy to Philosophers) quomodo repudiamus secu­laria studia, siue quibus divina esse non possunt? It is a famous Text, though forgotten in this age, Psal. 77.20. Thou leddest thy people like a flock by the hands of Moses and Aaron: Observe the necessi­ty, usefulnesse, and consistency of Ma­gistrates and Ministers, the Word is, Bejad; in the hand, not hands; not by the hand of Moses, without the help of Aa­ron, nor by the hand of Aaron, without the help of Moses; this was Gods old way of leading his people; hee is the same, and changes not; What God hath joyned together, men and Devils shall not put asunder: Indeavour then My Lords and Gentlemen to protect them, provide for them: See they do their duties, and have their dues; Nehem. 13.10,11 2 Chron. 31.4,5 Aqu. in 1 Tim. 5.17 Nehemiah, a godly Ma­gistrate did so: Amongst the Romanes there were certain Magistrates, whose work it was to provide Fire and Salt for publick Ambassadours; shall none pro­vide for Christs? Can the outward wor­ship of God or Religion, bee continued without a Ministry? or a Ministry with­out Ministers? or Ministers without maintenance? Leave us not, O Lord, to their courtesie, who think too much for themselves, too little; Too [Page 167] little for us, too much; they would have us so to minde the matters of God, as wholly to forget the things of the world, as if wee were not men, but An­gels; and yet themselves so minde the world, as wholly to forget the things of God, and live not like men, but De­vils.

Wee are commanded to preach the Word, in season, and out of season: Doth this charge nothing concern our people? Yes verily: If wee must preach in season, and out of season; then they should hear in season, and out of season; and pray for us, and reward us in season, and out of season: None ho­nour the Lord with their souls, that will not honour the Lord with their sub­stance; Wee labour not in the Word and Doctrine, that wee may have a libe­ral reward, and recompence, but there­fore should wee, and desire wee to have a liberal reward and recompence, that wee may without distraction labour in the Word and Doctrin, and give our selves to prayer, and the Ministry of the Word.

To the Lawyers.

My Text commands you also to Take heed what you do: Plead now, as you may with comfort and courage stand up at the last, and have Christ to bee your advocate, and plead for you: Remem­ber [Page 168] the day of Judgement is not yet past: All your councels and pleadings shall bee scanned: Keep yee farre from false matters; it was Moseses advice; plead not such causes with your tongues, as your consciences tell you are rotten and base: For every idle word in the Pul­pit, on the Bench, or at the Barre, ac­count must bee given: Who can read that Text, and not tremble? Augustin and Basil could not; who can hear you plead a bad cause, and not conclude you have a bad head, or heart, or both? Augu­stin would rather lose his friend, than tell a lye: It is better to lose ten Fees, than tell a lye; it was Seneca's councel: A [...]iis ita prodesto, ut tibi non noceas, age sic alienum, ut tuum non obliviscaris: Notable was Papinianus his answer to Caracalla; Facilius est, Herodian l. 4. Fig, 8 &c. It is more easy to com­mit murther, than to defend it: Thou mayest command my neck to the block, but not my tongue at the Barre: Peri­cles used to say, that hee never pleaded any cause, but first hee intreated the Gods, that hee might speak not one word falsely, or unjustly: Let not the Morality of those Heathens out-strip the Religion of us Christians, Go you, and do likewise.

In Denmark their State is governed only by a written Law: There is no Advocate or Proctour admitted to plead, the parties themselves plead their [Page 169] own causes, and then a man stands up, reads the Law; the Law-book it self is their only Judge: Happy were all King­domes, were it so with them, said a royal person. King Iames in his speech at the Star-Chamb. Anno 1616.

The Sycionian Ambassador tells Ptol [...] ­my King of Egypt, that with them, Voyages were not permitted, lest men brought home new fashions: Physiti­ans were not suffered, lest they kill the sound; nor Lawyers retained to plead causes: I shall not say, you are uselesse, who will say you are blamelesse; I know there are consciencious Lawyers; There was a man named Joseph, a Counsellor; hee was a good man, and a just, Luk, 23.50. I reverence the learned and golden Oracles of Law, and Justice; yet cannot but admire to see such young Lawyers so dim-sighted, that they must needs have silver spectacles; some golden pearls bee in their eyes: The sight of an Angel onely can make them open their mouthes.

A Lawyers tongue is like the Celedony Stone, which retains its vertue no longer than while it is rubed with gold: Good reason the Law should be costly, lest it be too common: You come farre, and are at great expences, yet remem­ber, there is a conscience to bee used: Cato admired how Soothsayers could forbear laughing when they met one a­nother, because they knew how they [Page 171] had guld the people; you can apply it: It is Panormitans advice, Promptior sit quis (que) vostrum ad componendum, quam ad contendendum, and indeed, as Basil speaks, [...], however if you will plead, bee not at all for Causes unjust, bee not at all for your selves in any causes, bee they never so just.

[...]. Aq. 2. 2. q. 75, Artic. 3 Biel l. 4. Dist. 15. qu. 6 Alex. Al. p. 3. qu. 40 Aug. Ep 54. ad Mecedon. Plutarch reports of Phocion (a man whom Athens never saw smile, or weep) that hee would not defend his Son in Law Chariles, in an evil cause: Why should you strangers? It is long since concluded by the School-men; that Ad­vocatus; si injustam causam scienter defen­dat, graviter peccat, & vinculo restitutio­nis tenetur.

To the Jurors.

Take heed what you do: You are in number twelve, so were the Apostles, but one of them was a Devil; the Devil will bee busy about you, but bee none of you Devils: Judas sinned in betraying his Saviour, you may sin in betraying a sinner: You are twelve men; Man is a rational Creature; not twelve Sheep; they go, qua itur, non qua eundum: All the rest follow the first; Remember your Oathes; let not the fear of great men, the neernesse of Kinsmen, the malice you have to any man, nor the hope of reward from rich men, cause you to clear the guilty, or to bring in a ver-dict to op­presse [Page 170] the innocent: It is one of Maho­mets eight commandements: Thou shall do to others as thou wouldest have o­thers do to thee; thou shalt do to others, not as others do to others, not as others do to thee: would you have others deal perfidiously, treacherously, unjustly in your causes? do not so then in theirs.

To Witnesses.

This charge concerns you also: Eve­ry man is not omni exceptione major: I need not tell you who are fit or meet persons, Conditio seru [...] aetas, discretio, fama. Et fortuna fi­des in Testibus ista requires. Panormit. Ju­dic. Proces. p. 85. & sq. who not; nor what things are generally required in such as give evidence; my work is to give you your charge; and my charge is, That you take heed what you do; bear not false witnesse against your neighbours, Accuse no man falsely, Luk. 3.14. Take heed of Perjury; it is menda­cium juramento firmatum, Vide Estium in Sent. lib. 3. Dist. 39. pa­rag. 2. Et Bie­lem fusius hâc de re lib. 3. Dist. 39. qu. 2. Artic. 1 Aq. 2. 2. q. 98 A [...]t. 1 a lye confirm­ed by an oath; it is committed many waies, as the Schools shew: I shall not mention, nor examine them; it is good to have that in your eye and heart, when the book is in your hand: Thou shalt swear in Truth, in Judgement, and in Righteousnesse; si ista defuerint, saith Je­rom, nequaquam erit Juramentum, sed perjurium: The Prophet Zachariah saw a flying Roll, and in it a curse writ; a­gainst Theeves, and Swearers; Zech. 5.4,5 such as swear rashly and falsely; the curse of God will follow thee to thy house; it is not possible to avoid, or evade it; into thy [Page 172] house it will, destroy thee it shall: Per­jury and Forgery expose to many cala­mities: Such were by the Romans plung­ed headlong from the Tarpeiant Mount: The Schoolmen dispute this question, whether Perjury, Vide Bielem ubi supra. Et Richardum de Media Villa. lib. 3. Dist. 39. qu. 1. & 3 or Theft, and whe­ther Perjury or Adultery, bee the greater sin; they conclude positively; that it is greater than either of the other: such as are guilty of this, sin against God; by them hee is contemned; against the Judge, by their lyes hee is deceived, a­gainst the Jurors, who by their lyes are deluded; against the innocent person, who by their perjury is injured; against them­selves; they shall never more be beleeved: It is not meet, said Tully to beleeve such a man, though hee should swear by all the Gods of Heaven; and Seneca thought it was just that such a man should dye for his iniquity: It is a sin to bee punish­ed by the Judges; and against their poste­rity, how many miseries are they in­volved in, and exposed to? Love not a false oath, this is that which the Lord hates, as the Prophet speaks, Zech. 8.17. Hear this yee Knights of the Poast: Truth is the character of a gracious man; surely they are my people, children that will not lye, much lesse swear a lye; they fear an oath; Ne pro animae qui­dem salute mentiri licet, Eccles. 9.2 said P. Martyr; It is not lawful for you to tell a lye, though by so doing you might save [Page 173] your souls; nay, saith Augustin; though thereby you might save a world: In a word then: whether you pronounce Judgement, as Judges, or assist as Justi­ces, or debate as Counsellours, or de­pose as Witnesses: Take heed what you do, or say: A lye in Judgement is di­rectly against the being of Government, the honour of Tribunals, and the Com­mandement of God, It is [...], as Arist. speaks: And let us in the Ministry study this Text more: It doth mainly concern us to Take heed what wee do: Wee are the men who carry the message of Christ in our Mouthes, the marks of Christ in our sides, and should have the image of Christ in our hearts: It is truly said, an ill man is the worst of all Creatures; An ill Chri­stian is the worst of all men, an ill Pro­fessor, the worst of all Christians; and an ill Minister is the worst of all Professors: Let us weep and pray for more inlarged hearts and parts; for holy lives, and sound Judgements; then shall the arm of the Lord bee sooner revealed, and our re­ports of Christ and his way the better be­leeved: Let us pray much, Erasm. ad Ponsecam. as Luther did, and preach much, and indeavour with Augustin, ever to leave our people, non tantum cruditiores, verum etiam in­flammatiores ad bene vivendum, Melch. Ad. in vita. Lutheri. p. 165. &c. Let us take heed of those three things which Luther saith ought not to come with us [Page 574] into the Pulpit: Superbia, Avaritia & In­vidia: Could I speak to you reverend Fathers and Brethren, Vide Vasq. Tom. 2. disp. 213. Melch. Ad. ubi supra. and the rest not here, as the Schoolmen say the Angels can, I should say more, more to you, and more to others; but I have learned of Luther, Cum vides attentissime audire populum, Enarrat. in Psal. 39 conclude, eo alacriores redibunt: I shall say no more, but as Augustine did of that Text, Matth. 24.13. Prae cae­teris hoc mementote breve; Above all that I have said, remember this short say­ing, which is indeed, an Enchiridion Judi­cum, Take heed what you do: Now the God of Heaven, whose Throne is a Throne of Grace, whose Spirit is the Spirit of Grace, whose Word is the Word of Grace, and who is himself the Author and Finisher of all our Graces: Give us all Grace to know his mind, and do his will exactly, universally, and continu­ally; Amen.

THE Princes Fall and Funeral; In a Sermon, on

WHen Harraldus King of Denmark made war up­on Harquinus, and both Armies were prepared to ingage; a dart was seen flying in the Air, hove­ring this way, and that way; as though it were seeking and singling out a man upon whom to fall, whilst both parties stood gazing on it, admiring at it, and wondring what should bee the cause, and what would be the product of this strange prodigy, every man dis-spirited, and fear­ing hee should bee the man; at last it fell upon Harquinus his head, and slew him.

Right Worshipful, and thrice wor­thy Gentlemen; Honoured and beloved [Page 192] Brethren; The fatal, dismal dart of Death hath long been flying over our heads, and hovering over our houses; but now it is fallen, and wee who survive do see on whom; on an eminent and noble Gentleman, whose Funeral wee are met to solemnize, and celebrate this evening: Well may I sigh and say, as David did of Abner: Know yee not, that there is a Prince, and a great man fallen this day in our English Israel? And I am this day weak.

It is an excellent passage of holy Au­gustin: Funeral discourses, and panegy­rical Orations are (magis vivorum sola­tia, quam mortuorum subsidia) rather for the profit and instruction of the living, than for the praise and commendation of the dead: Bellarm. de Purg. lib. 1. cap. 3. These solemnities are not done, ad juvandas animas, as the Cardi­nal would have it; nor are they mortuo­rum adjutoria, as Lombard asserted: These expressions are but civil indexes of unfained sorrows.

Pet. Lomb. in 2 Thes. mihi fol. 201.They who are taken out of this valley of Baca, and carried up by troops of glo­rious Angels into the highest Heaven, stand in no need of the praise of men, having the fruition of the eternal God; as Chrisostome speaks in that learned o­ration compil'd upon the death of Phy­logonius; but wee who remain on earth, have need to hear of their holy lives, and happy deaths, with some seasonable ex­hortations [Page 193] to excite and quicken us to an imitation of them: For this purpose I have chosen this portion of Scripture left upon record for all our instruction, it is without dispute very seasonable; the Lord make it, and my distracted medi­tations on it, as searching and pro­fitable.

For the logical resolution of the Text, wee shall answer five Queries.

• 1 Who was that Prince and great man, who fell that day in Israel?
• 2 By whom, and how did that Prince and great man fall that day in Israel?
• 3 Whereabouts fell that Prince and great man that day in Israel?
• 4 What was the cause, and what might the occasion be of that Prince, and great mans fall that day in Israel?
• 5 What was the sequel, the conse­quent of that Prince and great mans fall in Israel?

First, Who was that Prince and great man, who fell that day in Israel?

It was Abner, the Son of Ner: Cousin germane to King Saul; a man of great quality; not a meer stranger to the blood Royal: A man of great Authority, Princeps vir in Israel, ipse flos rei militaris, as P. Martyr notes upon the Text; a principal man, the very quintessence and cream of the Militia: a Peer and [Page 194] Pillar of the Land; Captain of the guard, a kinde of Generalissimo to three Princes, viz. Saul, Ishbosheth, and David, not to wander far, or squander away time; the Text tells you, hee was [...] Sar, a Prince; hence is the word in common use with us, Sir, and hee was [...] Mag­nus, a great man, a man of great repu­tation, and estimation, of a noble, reso­lute, heroick spirit, for prowesse, policy, valour, and magnanimity, not second to any: Art not thou a valiant man? and who is like to thee in Israel? saith King David to him, 1 Sam. 26.15. This is that Prince and great man who fell that day in Israel.

Secondly, By whom, and how did this Prince and great man fall in Israel?

I answer.

Not as Lepidus and Ausidius, who stumbled at the very threshold of the Se­nate, and dyed; the blow came in a cloud from Heaven: Not by accessive joy, as Sophocles did; nor by immoderate grief, as Homer, and the Scripture tells us, old Eli did, whose heart was burst, before his neck was broak; hee sate upon a seat by the way side, not like an Athenian, of whom Demosthenes thus writes, [...], &c. But solicitous a­bout the Ark of God, inquiring what [Page 195] became of it; and upon the sad report, hee was a dead man: Nor yet as Julian, by an invisible stroke from Heaven, nor fell this Prince, as Nero did; but as Agag by the hand of Samuel; and as Asahel by the hand of Abner; so fell Abner by the hand of Joab, vers. 27. Joab took him aside in the gate to speak with him; Be­shel [...], quietly, peaceably, or craftily; Ab­ner little suspected his death so nigh at hand; it is probable hee thought that Joab had Arcana imperii, some secrets of state to impart and communicate unto him, which none but themselves, men of high command and trust might take cog­nizance of; there most basely and co­wardly hee stabs him: I confess in the 30. verse it is said, Joab and Abishai his Brother slew Abner: but Abulensis and Sanctius on it say, illi non procul a­derat Abishai, ut si res exigeret, illi subsi­dio esset.

Antigonus, a King, was wont to pray to God, that he would protect him from his friends, when one of his counsel asked him, why hee prayed so, hee re­turned this answer, Vide Strigel. in locum. Tuta frequens­ (que) via est per amici fallere nomen, Tuta frequens (que) li­cet, sit via, crimen habe [...]. every man will shun or defend himself against his professed enemies, but from our professed, or pre­tended friends, of whom few are faithful; none can safeguard himself, but hath need of protection from Heaven: preg­nant and pertinent is that of Basil, in one of his Epistles, [...], [Page 196] &c. Fools will take heed of their Foes, but wise men will take heed of their friends: For as Theognis said truly,

Thirdly, Whereabouts fell this Prince and great man? I answer, Both as to the place of the City, and part of his bo­dy, from the 27th. verse; It was in the gate, the place of Judicature, of publick concourse, and solemn meetings: It is probable this bloody, barbarous wretch, thought hee should not bee suspected to bee the man, a man of so much impu­dence, and imprudence, there to mur­ther so great a man; well might the King and Courtiers conjecture it was some other man: The wound was given under the fifth rib; the short ribs are in number five, under the lowest, a lit­tle beneath the Armour is Abner woun­ded; it is a ridiculous conceit of some Jews which Tostatus speaks of: Dicunt Hebraei quod Joab peti­vit ab Abner de modo dis­calciandi solu­ [...]arem illum & cum se inclina­ret se, percussit cum Joab. Tostat. in 2 Reg cap. 3. [...]. 23 As Ab­ner before had smitten Asahel, a man of a noble heart; and nimble foot: So Joah smites him, out of which wound it is said, his guts came, as Julians did.

Fourthly, What was the cause, or [Page 197] what might bee the occasion of this Prince or great mans Fall in Israel?

It was Jobs suspition (may it admit so faire a construction) that Abner would prove an Ambodexter: Abner had re­volted from Ishbosheth, because hee had questioned him for the familiar usage of one of Sauls Concubines; wee may not conceal the truth: Abner was deeply guilty (if of no more) of a treacherous in­constancy. If Ishbosheth had no true title to the Crown, Abner sinned in maintaining it; if hee had, Abner sinned in forsaking it: Tostatus saith, that hee knew the Kingdome did not de jure be­long to Ishbosheth, but to David: Sup­pose his former undertaking was evil, yet to desert him, eo modo, & hoc ex in­justo furore (as Tostatus) to withdraw his professed allegiance upon a private re­venge, was to take a lewd leave of an e­vil action: In a word, Joab thinks it is no trusting a Turn-coat: Or it was pre­tended revenge for the blood of his Bro­ther Asahel, verse 27. Joab was Ish dam­mim, a man of bloods: Tostatus disputes the question, whether Joab sinned in slaying Abner? Vide Tosta [...]. in loc. hee concludes positive­ly; Hee killed the man without a just cause; hee killed the man without a just call; hee had no authority to do it, non erat Judex ad infligendum illi mortem, hee slew him, modo in honesto, and hee broke the peace granted him by the King: [Page 198] The pride of Joabs heart put him upon this horrid and hellish fact: Mallem hic primus esse, quam Romae secundus; Cae­sar de oppidu­lo quodam, dum Alpes transiret. Hee was afraid least Abner by this important ser­vice, should grow too great in the Kings favour: It was cursed pride that put Zimri on to murther Elah his Lord and Ma­ster: It was pride that made Athaliah to destroy all the seed Royal of the house of Judah: It was pride that put Herod on to seek the blood of Jesus; and it was pride in which Joab dipt his dagger wherewith Abner is slain: Nebuchad­nezzars pride ushered in the destruction of the Assyrian Monarchy: Cyrus his pride made way for the overthrow of the Babylonian Monarchy: Alexanders pride was the cause of the Annihilation of the Persian Monarchy: The Roman Com­manders by their pride, occasioned the subversion of the Grecian Monarchy, as it is by some observed: It was pride that put the Pharisees on to persecute Christ, and it was pride in Joab that cur­taild Abners daies: Joab would have none so deep in the Kings books as him­self; no corrivall with him in honours and preferments: Joab suspected his reputa­tion would bee blasted, his fame eclipsed, his service lesse regarded: If Abners de­sign bee now accomplished: This Mag­num Nihil, of Honour, hee is so tender and jealous of, that hee is resolved, Abner shall die. [Page 199]

Fifthly, What was the fruit, or the sequel of this Prince, and Great mans Fall? I shall hint briefly.

1 Davids vindication of his own inno­cency, vers. 28. I and my Kingdome are guiltless before the Lord, q. d. I am not to bee accused of, nor charged with this bloody fact: It is lawful for the most humble man, to vindicate, and plead his own innocency, when hee sees others may suspect him: It is lawful for a man to do himself open right, when others do him open wrong: David might say as once Augustin did, Mihi sufficit consci­entia mea bona, vobis vero necessaria est fa­ma mea: Sometimes the subjects go mad, and Kings are sent to Bedlam: Though that bee mostly true, Delirant reges, &c. David will have the fault laid at Joabs door; and therefore Apologizeth for himself, as well hee might.

2 Davids fearful Imprecation, verse 28. Let there not fail from the house of Joab one that hath an issue, or that is a Leper, &c. All sore and heavy Judgements, the Issue makes the body to pine away, the Leprosy makes the body loathsome, both make it unclean, so that it must not come into the Congregation, the Gout, or Palsey make a living man, as if hee were dead: To Fall by the sword of an [Page 200] enemy, a sad Judgement, 2 Sam. 24. and so to bee starved to death for want of bread: Tostatus disputes the question; An peccavit David maledicendo Joab, hee answers negatively, and saith, licet male­dicere, quando ille qui maledicit est Judex, & imponit maledictionem in partem paenae: The Rabbines are too rash, who say, that David was too much carried on with vio­lent passions in this direful, dreadful im­precation upon Joab, and all his Fathers house; and therefore say, all these evils fell upon some of his own posterity and race: Rehoboam had an issue, Uzziah was a Leper, Asa was pained in his feet, Josiah fell by the sword &c. It is granted, cursing men are commonly cursed men; but David was not here moved by humane passion, but by a Prophetick spirit.

3 The Declaration of Joabs cowar­dice, and Abners valour: Died Abner as a fool died? hee died not as a fool, nor as a felon, nor as a fugitive: No, hee was suddenly and treacherously surpri­zed: Had Joab and Abner tryed it out in open field and fight, Abner no doubt had given evident discoveries of his dex­terity and activity: of the couragious­nesse of his heart, and noblenesse of his spirit.

4 Abners honourable Interment, or Incineration, vers. 32. They buried Ab­ner in Hebron, loco revera honorifico, saith [Page 201] P. Martyr. R. Solomon thinks Adam and Eve: Abraham and Sarah, Vide Cart­wright electa Targumico. Rabbinica in Gen. 23.2 Pe [...]er. in Gen. 23. p. 663. Isaac and Rebecca, Jacob and Lea, were buried there: Adricomius, Pererius, Borcardus, and others write much of it: It was the principal royal City belonging to Judah; hereabouts was that great entertainment made, the covert of a Tree was the di­ning room, the ground the Table, Abra­ham the Caterer, Sarah the Cook, Veal and welcome the cheer; Angels in the shape of men, Christ in the notion of an Angel, the guests. Adrichom. [...]. Theatrum Ter­rae Sanctae. p. 49. fig. 145 Aug. de Cur. ger. pro mortu­is.

A comely burial is an office of huma­nity, a duty of charity, a great blessing; it is so promised and prized in sacred writ; the want thereof, as a curse, is threatned, Jer. 22.19.

Tully calls Clodius his body, infoelix ca­daver, because it was cast out unburied; Abners was not so: Never man was killed more cowardly, and interred more honourably.

5 King Davids, and all Israels bitter lamentation, vers. 31. They lift up their voices and wept: The sweet singer in Is­rael, is now chief mourner in Israel; To honour Prince Abner, forgetting his royal soveraignty, and Kingly dig­nity; David himself doth follow the Beere; it is disputed by Interpreters, whether Davids tears were real, or hy­pocritical, faigned and forced: P. Mart. in loc. I referre them to the learned Martyr, who would [Page 202] know more of this, for satisfaction.

6 King Davids commendation of this deceased Prince: Abner in my Text, in which something is spoken to the li­ving: Know yee not, &c. Something is spoken of the Dead: There is a Prince and a Great man fallen.

7 Davids ingenuous confession: I am this day weak, though anointed King: Of which, now something more by way of explication; no more by way of inquiry.

The Explica­tion.To the living, King David directs his speech:

Know yee not,] i.e. as Carthu­sian rightly; Ignorare non debetis, &c. you who are Chieftains in Israel cannot, ought not to bee such strangers in Israel; our breach is great, like the Sea, who can heal it?

Know yee not? It highly concerns you to know it, to bee much affected with it, and afflicted for it, and with tears of blood to deplore it; Verba sensus conno­tant affectus.

There is a Prince] The Scripture which speaks no Treason, gives this title to many.

There is the eternal Prince, our Lord Jesus Christ, Isa. 9.6. The Father of e­ternity; the Prince of Peace: Some of the Rabbines understand that of Hezekiah, wee must of Christ, hee is our peace.

Ephes. 2.2 John 14There is the infernal Prince; Satan so stiled once and again in holy writ: Prin­ces [Page 203] have their Territories, so Satan hath his; they have their subjects, and hee his; Their Thrones, and hee his: they have their homage, and peculiar honour done unto them, Satan hath his, Rev. 13.4. hee is indeed a Prince, but a Captive Prince, under pains and chains of dark­nesse; hee can neither do what he would, nor shall hee ever do what hee can: po­testas est, sed sub potestate, as the Father speaks: There is some order even a­mongst the Devils, the damned spirits in Hell.

There are spiritual Princes, every childe of God is such a Prince: In some Nations all the Kings children are called Princes; the first born only in others, in the Kingdome of grace and glory, eve­ry Subject is a Soveraign: Every one re­sembles the child of a King, as Zeba and Zalmunna said to Gideon of his Brethren: consider their original, they are born of the blood royal; his Sons, who is King of Kings.

Or their possessions; All is theirs, Dan. 7.27. Rev. 21.7. all under Hea­ven, and in Heaven's theirs, fidelibus to­tus mundus est divitiarum, Aug Ep. 89 as Augustin speaks:

They have the power of Princes; Are guarded as Princes, are adorned as Prin­ces, entertained as Princes, they feed on Christ cloathed as Princes, with a Stole of Immortality, and garments of praise.

[Page 204]There are saecular Princes, such are the first masculine branches, which spring from the stem of Majesty: Abner was none such: How then could hee pro­merit this honourable title of a Prince?

I answer, Persons in great authority, and of great quality: The worthy, the wealthy ones of a Nation in sacred story are stiled Kings and Princes: Gen. 14.8 Isa. 23.7 Gen 40.1.37. p. 36 It is said of Tyrus, her Merchants were Princes, and her Traffickers the honourable men of the earth.

Thus Abner was a Prince; a Prince and a Great man: A Great man pru­dentia, strenuitate, ac virtutibus, ad bellatorem spectantibus, saith Carthusian, in four respects, hee deserved the stile of Great man: In respect of his great al­lyance, In respect of his great influence, In respect of his great attendance, and in respect of his high promotion and of­fice: We have read and heard of Alex­ander the Great, and Pompey the Great, and Charles the Great, and of Herod the Great, and here of Abner the Great: Know yee not that there is a Prince, and a Great man fallen. Fallen? i.e. dead: I shall not stand now to discourse of Death: [...], Plotin Enn [...]ad. lib. 7 p. 62 & lib. 4. c. 30 as Plotinus speaks; To dye, is for the soul to put off the body, as doth the body put off its cloaths; Da­vid the Oratour at Abners Funeral calls it a Fall, which came by a fall: [Page 205] Fallen this day] Not without an Empha­sis, it deserves an hand in the Margent.

This day: The design hee had now on foot, the project upon the Anvile was the reduction of all Israel to David, to yeeld subjection to his royal Scepter: a­bout this work hee was the man imploy­ed; but in ipso limine impingere, is matter of saddest lamentation: a noble work was now on Abners Loom: Israel must bee reduced: Abner is the instrument, if his skill run parallel with his will, or the event answer his intent, twice happy Is­rael, thrice happy Abner; but in this nick of time, and juncture of affairs; This Prince and project too are fallen in Israel.

And I am this day weak] Tenellus, as Tirinus renders it: Sicut ramusculus tener de Novo plantatus, as Nichol. de Lyra, like a tender plant, that hath not yet taken root; and therefore stand in much need of Abners help to establish mee in the Throne. The Seventy read it, [...], cognatus, so near allyed to Joab: I cannot do justice and judgement on him: Others read it, (and the original well bears it) weak, i.e. of small power to execute justice and Judgement on Joab, and Abishai the sons of Zerviah, who was the Kings Sister: They were principal men; had a mighty influence upon the tribe of Judah, and the rest of the tribes were not at this time in confe­deracy: [Page 206] It is disputed by Interpreters, whether David did well in delaying the execution of Justice upon those wilful murtherers; They who condemn this act, say, that wilful murtherers should bee taken from the very horns of the Al­tar, if they flye to it for shelter and san­ctuary, and bee put to death, and that the guilt of blood lay now upon the King, and Kingdome, during Joabs re­prieve: There was from God an abso­lute, preremptory command: Whoso sheddeth mans blood, by man shall his blood bee shed: For demurs there is no warrant in the Word: They who excuse this act, and apologize for the King, say, To have punished Joab immediately, might have been extreamly prejudicial to King, and Kingdome. It is said, when Ho­norius the Emperour had cut off Stillico his General, that hee had cut off his own hands; hee never did worthy act after: Joabs punishment was not remitted, but respited: The Law of Executing mur­therers doth binde to take the fittest time, not to all times: Not to deter­mine, but without further explication of the termes: I shall now pass to such in­structions or conclusions, as flow natu­rally from the Text, and are most seaso­nable for this occasion; they bee in num­ber three.

• Observ.
  1 Princes are not priviledged from falling, nor Great men from dying.
• [Page 207]
  Observ.
  2 It is every mans duty to take no­tice of, deeply to bee affected with, and bitterly to weep over, and lament the falls of Princes, and Great men, especi­ally if they bee good men.
• Observ.
  3 It is a lawful and needful thing to speak honourably of Great men at their Falls and Funerals: King Davids expressi­on affords this position.

Of these in their order: And first, and most of the first:

Doct. 1 Princes are not priviledged from falling, nor Great men from dying.

Indeed, Riches are not for every man; Honours are not for every man, Learn­ing is not for every man, but death is for every man: This is the end of all men, so saith the wise man, Eccles. 7.3. Death, like the Duke of Parma's sword, Mista senum ac juvenum densantur fu­nera; nullum saeva caput Proserpina fu­git. Horat. l. 1. od. 28 knows no difference twixt robes, and raggs, twixt Prince, and Peasant: In the common bagge of mortality the Rook is check-mate with the King: The mortal Sythe (saith one) is Master of the Royal Scepter, it mows down the Lillyes of the Crown, as well as the Grass of the Field: Though Machia­vels policy, Catalin's activity, Hectors valour, with the Martial prowesse of Menelaus, and Agamemnon, should con­center in one man, yet could hee not e­scape the jaws of death: Notable is that Text, Eccles. 8.8. of which I may say As Chrisostome doth of that, John 5. It is locus multi auri plenus, John 5.21 non tamen om­nibus [Page 208] in promptu est. There is no man that hath power over the Spirit, to retain the Spirit, neither hath hee power in the day of Death: There is no discharge in that war; in this war the presse is so strict, that no one is exempted, no dis­pensation can bee procured: If the Te­nant would go for his Lord: Hee shall not bee accepted, the Lord must serve for himself: it the Father would go for his child (as David would for his Son: Would God I had dyed for thee, O Absalom my son, my son:) Hee will not passe, nor please; the child must go himself; no bribes will here prevail; no protection from the Prince can here bee read.

Aug. Ennar. in Psal. 121Memorable is that of Augustin; Fra­tres intendat charitas vestra, resistitur ig­nibus undis, ferro resistitur potestatibus & regibus, venit una mors, & quis ei resistit: If your houses bee fired, by good help they may bee quenched; if the Sea break out, by art and industry it may bee, the breach will bee repaired: It Princes in­vade, by power, and policy they may bee repulsed; if Devils from Hell shall tempt, by assistance from Heaven they may bee resisted; but death comes into the royal Pallaces, into our meaner Cotta­ges, and none resists that King of Ter­rours.

I read of one (and besides him of none) in Scripture, Isa. 38 who had a lease of his life, for fifteen years; but as that ex­pired [Page 209] hee died: Of those worthy Pa­triarcks before the flood, they who lived longest dyed at last: Of every one it is said: And hee dyed: Enoch is only ex­cepted, Gen. 5.24. of whom I may say, [...] hee lived like an Angel, and died not like a man; but privilegia non sunt amplianda; his translation was equivalent to our dissolution, moritur, & qui demutatus est, saith Drusius. Aben-Ezra & R. Salomon mortuum He­nochuni asse­runt. Vide A Lapide & Camer. in Heb. 7.3 Melchizedeck was not Shem, For his Genea­logy is record­ed in Scrip­ture, not so Melchizedecks. Lib. 3. Dist. 1 [...]

Death conquered him who was the great Conquerour of the Jews, and though hee querulously accused Heaven that hee must dye, not having deserved it, yet hee escapes not upon that score and plea.

In Scripture you read of one, who was [...] and [...], without Father, and without Mother, having neither begin­ning of dayes, nor end of life, yet this man dyed; how is it possible that wee should ever live, when such as hee doth dye?

What shall I cry, said the Seraphick Prophet? Cry, All Flesh is Grasse; Cry, Most are deaf on this ear, they will not hear, nor heed: All Flesh, the flesh of Kings and Counsellors, the flesh of Prin­ces, and Potentates, the flesh of Martyrs, and Confessors: All Flesh is Grasse.

It is disputed in the Schools whether Jesus Christ, so soon as ever hee was born into the world, lay under a neces­sity of dying? Scotus boldly asserts it: [Page 210] Si homo non peccasset, Christum fuisse in­carnatum, inter homines habitaturum & moriturum, &c. and Estius hath this pas­sage in answer to it: Si Christus violenta morte occisus non fuisset, tandem tamen se­nectute defecturus ac moriturus fuisset, &c. I shall wave this, and only acquaint you with that other by them discussed: whe­ther Adam in Innocency was subject to mortality? Aqu. 1. 1. qu. 97. Art. 1 Vossius excellently handleth this, Voss. disput. Theol. de pec­cato primi hom. qu. 3. p. 43. and will give satisfaction to his rea­der.

There is a threefold Immortality (as some.)

• A simple, independent, primitive, essential Immortality: This is proper to God alone, 1 Tim. 6.16.
• Carthusian. Enarrat. in Gen. Art. 19. pag. 42 A Lapide in Rom. 8.16.
  A dependent, derivative Immortality, this is peculiar to Angels, and rational souls.
• An Immortality by the power or gift, by the mercy or Justice of God. This is proper to the bodies of the just, and un­just, after their resurrection:

As for mans body in the state of Innocency; it had a conditional, not an absolute Immortali­ty: Quicun (que) di­cit Adamum primum homi­nem mortalem factum ita ut sive peccaret, sive non pecca­ret, moreretur in corpore, hoc est de corpore exiret, non peccati merito sed necessitate naturae, Anathema sit. Concil. Melevitan. Canon. 1. His life should last as long as his o­bedience; hee had a possibility not to dye, not an impossibility to dye, as the Schoolmen speak. Si Adam non peccasset, mortem non gustasset: I say with Augu­stin: It is out of doubt, Adams ingage­ments [Page 211] to God were great, his communi­on with God was sweet, his knowledge of God was clear, but his injoyment of God was not sure; Hee might fall, and being fallen, must die; but had hee never sinned, hee had never dyed: How ever it was, or would have been with him: It is sure, wee must all dye, and bee as water spilt upon the ground.

Notable is that of Gregory Thauma­turg, [...]; none can bee found of that strength and policy, as to divert the Messenger of death; and Pho­tius in an Epistle to Taracius Patricius his Brother, comforting him mourning for his deceased Daughter, [...], &c. and a little after speaking of death, [...]: Thaumat. Me­taphr. in Ec­cles. cap. 8. mihi pag. 91 It is no new thing, no paradox to tell of mens mortality, [...], &c.

It is one of Solomons sacred Apho­rism's: The rich and the poor meet toge­ther; sometimes in the same bed, Prov. 22.1 and at the same board; ever on the same earth, and in the same world: Kings live not in the highest, Nobles in the middle, poor men in the lowest, but all in one re­gion: All meet together in the grave; this is commune hominum diversorium, the common Inne of all mankinde; The Scripture and the Sepulchre know no difference.

It is not the royalty of the Pallace; it [Page 212] is not the pomp and Majesty of the Prince, nor the piety of the Prophet; it is not the noblenesse of your birth; it is not the pregnancy of your parts, that can exempt you from Death; nor privi­ledge persons of quality from Morta­lity.

For all your Princely houses, your vast estates, your high descent, your great authority and command, your fa­mous victories: Vide Dionys. Carthus. de 4. Noviss. de mor­te. Artic. 13. p. 53. & sq. The Grave shall bee your bed, sheets shall bee your shrines, the clods of the vallyes shall bee your cover, the Grasse shall bee your carpet, death will demand his due; from his sentence, there is no appeal, from his ar­rest no bale.

Paracelsus shows the way to revive a dead bird; not a dead man. lib. 4. de na­tura rerum.It is not Hippocrates, or Paracelsus, not mortal men, nor mortal means, that can keep you an hour in life, beyond the pre­fixed time of death: What is man? the noblest, wisest, learnedst man? hee is [...], regula, ac mensura omnium ani­mantium; whatever excellencies bee scat­tered in the other creatures, are summed up in man: Sennert. Tom. 1. p. 113 Seneca propounds that que­stion, and gives the answer: quodlibet quassum vas, imbecillum corpus & fragile, nudum suapte natura ad omnem fortunae contumeliam projectum, cujuslibet ferae pa­bulum ex infirmis fluidis (que) contextum, &c. what is life? Paracels. de Natura rerum. lib. 4 it is but a vapour, a lit­tle warm breath (as one saith) tun'd in and out by the nostrils, a very narrow [Page 213] passage, and soon stopped: Alas! wee blow away our lives, as often as wee blow away our breathes; who can ad­mire that men live no longer? rather wee may admire, that wee dye no sooner; wee were old enough to dye, so soon as ever wee began to live.

In the 6th. of the Revelations wee read of four Horses,

• Of a White Horse, on him sate Truth, verse 2.
• Of a Red Horse, on him sate War, vers. 4.
• Of a Black Horse, on him sate Fa­mine, vers. 5.
• Of a Pale Horse, on him rides Death, vers. 8.

As Men, so Death rides, either for greater pomp, or for greater speed, or for greater strength: Wee are all post­ing towards Death, and Death is mounted riding towards us: It is not possible but wee shall meet: As there is a Terra, quam terimus, and a Terra, quam quaerimus, and a Terra, quam geri­mus; so there is a Terra, quae e [...]imus: Dust wee are, high and low, and unto dust wee must return: Will you have Authen­tick Testimonies, and clear Instances: Consult, Josh. 23.14. Joshua a worthy Prince, a truly valiant and victorious General, a mirrour of piety, and mag­nanimity, speaking of Death. Behold, saith hee, I am going this day the way of [Page 214] all the Earth; Consult that speech of holy Job chap. 30.23. I know thou wilt bring mee to death; and death will bring mee to the grave, which is the house appointed for all the living, and stored with Myriads of the dead, and Job 3.13,14. Then had I been at rest with Kings and Counsellors of the earth, which built desolate places for themselves: Take one for all, Psal. 82.6. I have said, yee are Gods, and the chil­dren of the most high, but yee shall dye like men.

Ennead. lib. 9. cap. 8. contra Gnosticos. Plotinus thinks the stars have eyes, and see us ears, and hear us: It cannot bee thought (saith hee) but that they are Gods; certainly the stars; are not Gods; but those Gods are stars; stars of the first magnitude, but they may bee num­bred amongst the Sporades, they are wandring stars, they cannot long keep their station: Their daies upon earth are but a shadow, and there is no long abiding.

Hormisda observed, that in Rome (that everlasting City, as Am. Marcellinus cal­led it) men dyed, as in other places: Where is that Wisdome, which folly hath not tainted? that Honour, which envy hath not stained? that Strength, which sicknesse hath not impaired? where is the body, which bad humours never molested? the beauty, that age shall not, or hath not defaced? The Prince or Great man that is not fallen, [Page 215] or shall not fall one day in Israel?

Arguments to convince, I need not sure to urge or inlarge, nor do I purpose to produce, or press many.

The decree is sealed, the sentence shall never bee reversed. Moth Tamuth: yee shall die the death, or in dying yee shall dye; you have tasted the forbidden fruit: Is there not with you, even with you, Yee Princes and Great men: Is there not with you sin against the Lord; were not you sinners as soon as Creatures: It is appointed for all men once to dye: La­zarus dyed twice, but sure all once.

Alas! you carry death about you every day, and every way; Death in its causes, and in its symptoms; Death runs, rides, and walks hand in hand with you: your sins (in short) will bring you as low as the dust: your sins commonly are not common sins, and it may bee your falls shall not bee common falls; they may bee much sooner and sadder than others: Every man living shall have his fit of dying; God hath ap­pointed it, his counsel shall stand.

Behold the Rock whence you were digged: Consider your original, Non exqu [...]li­libet humo ho­mo, sed ex­ghaphar ada­mah, i.e. Ex pinguissima & mollissima. Ar. Montan. the matter and mettle of which you are com­posed: Dust yee are, ex pulvere limoso & lutoso; you must bee meat for Worms, [Page 216] before you can bee mates for Angels: May not you say of your selves, as did those poor, distressed, oppressed ones, Neh. 5.5. Our flesh is as the flesh of our Brethren, and all flesh is grasse; which in the morning though green and flourish­ing, yet in the evening cut down, it is withering: Our skins and bloods are much alike, omnis sanguis est concolor, cu­tem habemus communem, si non vestem: wherein are you from others differenced; only a few chips more are taken off, which makes you something neater, but more tender and weaker: Or is the dif­ference in your empty Names and Ti­tles of honour, which are as mortal as your selves.

Notable is that of Seneca, Conditor ille generis humani non natalibus, nec nominum claritate nos distinxit, nisi cum sumus: aequat omnes cinis, Senec. Ep. 91 &c.

Behold the diseases, the sicknesses under which you have sometimes labou­red; who can enumerate the maladies, the Aches, pains, the Leprosy, Dropsy, Stone, strangury, to which you are ex­posed? Notable is that of Plutarch, [...]; the Velvet Slip-shooe [Page 217] is sometimes molested with the Gout: the Diadem cures not an aching head, nor the chain of gold the tooth-ach; And are not these Symbola, or singultus mori­entis naturae?

But I proceed to the Application of this momentous Truth; mine eye is most on that, but how to apply it to per­sons of quality, I am yet to learn: I may say of this subject, Epist. ad Fran­cisc. Sfort. as Bellarmin did of his book, de Arte bene moriendi, non allicit ad audiendum, absterret potius praesertim viros magnos sive principatu politico, sive sacro, &c. but as Augustin called on his, so shall I on my godly hearers; Enar. in Psal. 39.4,5 orate pro nobis fratres, ut quod videndum est bene videamus, & quod dicendum est, bene di­camus.

I shall reduce what is in my thoughts to two heads: Some practical Inferences, and an use of comfort.

I begin with practical Inferences.

Are not Princes priviledged from fal­ling? Must they dye? Then

First, Let this bee your greatest care, and most earnest prayer, that your souls may live; Then life, nothing is more de­sired: Then the life of the soul, no­thing is lesse regarded: It was Davids humble petition, Psal. 119 & 175. Let my soul live, and it shall praise thee: What if your bodies fall, what though you dye? If your souls live, you shall do well; O bee more solicitous about the [Page 218] lives of your souls: with what Argu­ments shall I excite, and quicken you, Right Worshipful, and Beloved, hereun­to? bee pleased solemnly and seriously to consider,

That you never more indeavour the prolonging of the lives of your bodies, than when you are most studious and so­licitous about the lives of your souls. Vide Photii. Epist. 133. de nobilitate ani­mae. E Coelo terra, omnibus (que) the­sauris suis pro ejusdem fabri­c [...] quod molius ac praestantius desumit, ex ip­sa terra car­nem & oss [...], ab aqua humo­rem, ab aere anhelitum & flatum ab igne temperamen­tum, & calo­rem a luna­motum, &c. d [...] contemptu mundi. lib. 1. pag. [...]

That there is nothing below Heaven so precious, and noble as your souls: I confesse your bodies in some respects are very precious; quid invenire potest majo­ri magisterio erectum & fabricatum, quam corpus humanum? Consumitur quasi natu­ra in fabrica operis tam excellentis, as Bar­tholdus excellently: But speaking of the soul, saith hee, quid est Deus nisi anima in­creata, quid est anima hominis, nisi Deus creatus, &c. The preciousnesse of it will appear, if you consider three things.

1 Satan is most busy about your souls; he hath an envious eye, and aching Tooth at them: Non nisi magnum bonum a Nerone damnatur.

2 God principally requires the soul: My Son, give mee thy heart.

3 Soul-murther is the greatest, next to the blood of Christ; the blood of souls is most precious.

3 There is no life like to the life of the soul: The life of grace is the grace of life; it is the sweetest life, it is the secu­rest life, it is the most honourable, [Page 219] comfortable, and durable life.

4 The life or death of the body fol­lows the fate and state of the soul to all eternity; and therefore it concerns you much to look after the lives of your souls.

5 Till your souls bee enlivened, they cannot bee saved.

6 Till your souls bee enlivened, no duty shall be accepted; they are all dumb and dead services.

7 Till your souls bee enlivened, the Lord cannot bee praised, or glorified, Psal. 119.175.

8 Till your souls live, indeed you do not live; the Father of the Prodigal da­ted his sons life from his return; This my Son was dead, and is alive: If my words be of any weight with you; if your own souls bee of any worth with you, Honoured and Beloved, then let this bee your care and prayer: Your bodies shall fall; I dare not undertake to tell you precisely where, nor how, nor when: Utiliter Deus latere voluit illum diem, ut semper sit paratum cor ad expectandum, quod esse venturum scit, & quando ventu­rum scit, nescit, saith Augustin; Enar. in Psal. 36 but this is certain, fall you must: Thrice happy are you, if your souls bee transported in­to Heaven, before your bodies bee laid in the bowels of the earth.

Secondly, Learn hence the vastnesse of that distance, and infinitenesse of that [Page 220] disproportion twixt God and you; who can measure the disproportion twixt an ever-living God, Isa. 40.15 and an ever-dying crea­ture? The Nations are as a drop of a bucket, and are counted (when duly e­stimated) as the small dust of the bal­lance: All Nations before him are as nothing, lesse than nothing, and vanity: Hee cannot dye, nor lye: Alas! wee are all lying and dying creatures, and cannot live: When Moses desired to know what was his name, Vide Aug. E­nar. in Psal. 102 hee only receives this an­swer, I am that I am, i.e. I am a being of my self; and truly wee cannot say so of any creature; The Angels cannot say so, nor men; hee is an eternal being, wee are all of yesterday; hee is the Al­pha and Omega, wee are neither: Before the world was, hee was, what now hee is, and shall bee to eternity; wee all fade as a leaf, Isa. 64.6. are shaken as a reed, Matth. 11.7. wither as a Rush, Job 8.11,12. Fade as a Rose, which is blasted almost as soon as budded; our lives like winds, Job 7.7. or fomes, Hos. 10,7.

Hee is an unchangeable being, with him there is no [...], no parallax, no revolution, no declination, nor shadow of turning: [...]: How variable and changeable is frail man? we dwell in houses of clay, our foundation is in the dust; no food, no physick can keep us long from washing, and wasting away.

[Page 221]Thirdly, Whatever your hands finde to do, do it with all your might, Serve your Generation ac­cording to the will of God. remem­bring that you must fall, and that there is no knowledge, nor wisdome, nor working in the grave whither you are hastening: Reges non creantur ut in otio vitam agant: Kings and Princes are not created to live unprofitably: It is not for you who are persons of quality to spend your lives, your strength, and estates, in doing what is worse than nothing; there are generous, ingenuous, liberal imploy­ments, sutable to your high births and educations; Your noble Ancestors, and renowned Progenitours rais'd their fa­milies to this pitch of Gentility, not by tipling, carding, dicing, hawking, &c. Delay not the doing of that which if once done, all is done, and if not done, you are for ever undone: Speedy in­deavours are very necessary, where de­lay is full of danger: Some live as if this life should never have end; the other no beginning: I am now going to dye, and yet have not begun to live, was the dole­ful lamentation of Carolus, King of Sice­ly, as hee lay upon his death bed.

Alas! your lives, like shuttle-cocks, are kept up a while twixt two Battle-doors, at last they fall to the earth, for all your skill: Let not this dis-spirit, or dis-ani­mate you, but excite and quicken you to fall on with double diligence, to dispatch the work cut out for you by your Lord [Page 222] and Master: It is a great truth which Seneca writing to Paulinus hints at; It is the complaint of all mortals (saith hee) and that because of natures malignity, that gives to man so short a life, but the truth is, satis longa est vita, & in maxima­rum rerum consummationem large data est, De brevitate vitae, cap. 2 si tota bene collocaretur; and vita, si scias uti longa est, non accepimus brevem vitam sed fecimus: O squander not away your Haleyon seasons, your golden op­portunities, as if you were not to bee re­sponsible for time; what rich and rare opportunities have you of doing good, if the Lord gave you inlarged hearts: The Persian King had one about him, whose office it was to minde him every morning of his charge: Arise O King, and have an eye to those affairs for which the great God hath made you King, and dispatch them.

Work, O work out your salvation with fear and trembling; with much accurate­nesse and careful­ness: [...]. Chrysost. Hom. 8. in cap. 2. ad Phil. Seek yee the Lord while hee may bee found: Now you have tenders and offers of Christ and grace: If you neglect the day of grace, Know, it may expire before your lives expire, it cannot possibly last longer; then you may weep with Esau, and not bee pitti­ed, [Page 223] and pray with Dives, and not bee heard.

It was Chrysostomes wish, Tom 3. de praem. Sancto­rum, mihi p. 830. that while men are supping and dyning, eating and drinking, washing and playing, mention were made of Hell, and Death, and Judgement; this would awaken idle wretches, this would rouse and raise them.

Let no day pass without a line: Know God will bring you to death, and to the house appointed for all the living, thence you cannot return to dispatch undone work, to amend, or reform your selves, nor to advise and councel others.

Fourthly, Learn hence, to put your hearts, and houses too in order: Though Princes, and Great men, yet you must fall: Distraction and confusion follows when persons die, and have not put their houses and estates in order; but infinite and unspeakable is the Terrour, confu­sion, and horrour which seizeth upon the soul at death; which was not prepared for Heaven and glory.

Logicians that regard not their premi­ses, infer wild conclusions, so Christians too.

Lord teach mee to know mine end, and the measure of my dayes, what it is; was the Prayer of a Prince and great man, ex­actly calculated for our Meridian.

The measure of my Daies; not the measure of my months, or years: No, [Page 224] No, The life of man is not measured by the Yard of years, nor by the Ell of Months, but by the Inch of dayes.

This is a main end of your lives, to make a good end of your lives, which can never bee without preparation for it: Unhappy man, whose life is like the lake, of which Plutarch speaks; which runs pure in the morning, but muddy in the evening; sweet at first, bitter at last.

If we prepare to dye, before wee come to dye, then when wee come to dye, surely wee shall not dye: Let not that deceiving, and soul-destroying hope of living long, make you secure and care­lesse of living well: I have read of one (who deferring repentance till his old age, and then going about it) heard a voice from Heaven, saying, Des illi fur­furem, cui dedisti farinam: It is your wisdome now to learn this Art of dying well; this saith Bellarmin truly, is the Art of Arts, Ep. 82. in it all are comprized: Mors interea est, quae facile negligi non possunt, said Seneca, I shall close this with that of Augustin: Quid in hac terra certum est, nisi mors? Considerate omnia omnino, quid hic certum est nisi mors: Speras pecuniam, incertum est an proveniat: Speras uxorem, incertum est, an accipias, vel qualem ac­cipias: Ena [...]. ration. in Psal. 39. pauper es? incertum est an dites­cas, imbecilis es, incertum est an convales­cas, Natus es? Certum est morieris: or that [Page 225] of Bartholdus: Omnes res hominis in du­bium vocantur, Barthold. lib. 2. de morte. p. 201 concipitur homo an nascitu­rus? oportet ut responde as, forte sic, Forte non: is a child conceived, shall it bee born into the world? it is answered, perhaps it may; Now it is born, shall it come to manhood? (or dye in infancy) perhaps it may: Shall hee be famous in his Coun­try, a grave Senatour, a great Scholar? perhaps hee may: But shall hee dye: (sic, sic, sic, morietur, nullum hic forte, nullum hic dubium reperitur:) There is no per­adventure to bee used here: It is certain hee shall dye; O then prepare for it: Never did any repent themselves when they came to dye, that they began so ear­ly to seek God, to serve, fear, or love God, or to prepare for death: thou­sands have repented that they began no sooner; Augustin did so, sero te cognovi lumen verum, sero te cognovi: Solileq cap. 33 Job never cursed the day of his new birth; that proverb was hatched in Hell; a young Saint, an old Devil; if thou beest a young Devil, thou wilt in time become an old Beelzebub: O remember your Creatour in the dayes of your youth; I speak chiefly un­to the young gallants, In diebus electio­num tuarum, Pagnin renders it so: In the day of your chusings, your younger daies are your golden daies, your choice and chusing daies: Quo semel [...], &c. You read of a young man, Matth. 19.16.20. It is said, Christ began to love him, why? or for what? [Page 226] hee was but a young man, and a great man: Vide Herodi­an. lib. 1. p. 5 hee was now in his youth, inqui­sitive after the salvation of his precious soul, and eternal life: O it is a lovely thing in young gentlemen, in any, to minde the one thing necessary in their juvenility: The Devil is very hardly cast out of such, whom hee hath posses­sed in their youth, Mark. 9.20. But I proceed,

Fifthly, Bee much in the praemedita­tion of your frailty, mortality, and dis­solution: It was Seneca's complaint of some in his time; tanquam semper victu­ri vivitis, De brev. vitae cap. 4 nunquam vobis fragilitas vestra succurrit, &c. Moses is to ascend, then hee should die; would you so die, that your souls may ascend, then meditate much on death: It is a strange saying in Lipsius; Lips. de Con­stantia lib. 2. cap. 25 the names of all good Princes may easily bee ingraven, or written in a small ring: A serious meditation of Death (if any thing) would work in you an holy fear of offending God in any thing, an holy care to please God in every thing: Hee is a sinner in grain, that will sin and look death in the face: It was (saith one) a wild meditation of one, but proved well in the conclusion: Suppose (said hee) I should thus say with my self; Ile drink, and bee drunk, Ile swear, and roar, Ile cheat, and do what I list; and what then? Ile quarrel, and kill, and care for no man; and what then? [Page 227] Ah! Could I say, Ile go to Heaven then, and bee saved too; Vide Carthus. de 4. Nov. Ile have bliss and hap­piness after all this; This were some­thing, but then I must die, I must come to Judgement, and hold up my hand at the bar of Gods Tribunal, and after­wards pay dear for all my short and mo­mentany pleasures; such a meditation by the blessing of God might in the conclu­sion free you from confusion: The Text is Apocryphal, but the Truth is Canonical; Remember thy latter end, and thou shalt never do amiss: Let every Tombe bee your Teacher, and every Monument your Monitour: Let not the thoughts of your latter end, bee put off to the latter end of your thoughts: Thus Jerusalem sinned, for this shee suffered, Nauta nec in frontispicio, nec in medio, sed in fine na­vim dirigit. Barthold. Lam. 1.9. They who guide or steer the ship stand in the hinder part of it: They who would order their conversation a­right, should think of the up-shot and heel of it, viz. Death: I remember Je­rome reports of Plato, hee left that famous City of Athens, and chose to live in a little ancient village, almost overturned with Tempests and Earthquakes, Hieronym. contra Jovini­an. lib. 2 that by being often minded therein of his ap­proaching dissolution, hee might get more power over his strong lusts, and learn to live more vertuously.

When you sit down at your boards think on death, let the creatures provi­ded for you, which even now were liv­ing, [Page 228] but now dead, put you in minde, that you shall dye anon, Ante senectu­tem curavi be­ne vivere, in Senectute bene mori. Senec. though now a­live: This will not hasten, but sweeten your dissolution: This may procure an [...], an easier, nay, it will procure an happier passage and egresse out of this world: Augustin dictates, and pens his Enarrations on the 39. Psalm, at St. Cyprians Table in Carthage; and it is an excellent Psalm, For Items of our Mortality and Vanity: I shall not stay to tell you, how Severus the Empe­rour caused a Marble Urne to bee set at the gates of his Palace, Quod saepe fie­ri non potest, fiat diu, Senec to remember him of his mortality; nor of Philips boy, with his [...], on certain daies, and at certain times there was one appointed to salute Ferdinandus Cae­sar, a Roman Emperour, with a vive me­mor lethi Ferdinande: When Pausanias asked Simonides to deliver some grave Apophthegm, by which he might appre­hend his great wisdome, for which hee was so famed and renowned: Simonides smiling at him, Esse te homi­nem ne exci­derit tibi. delivered this; do not forget thy self to bee a man: Pausani­us puffs at this, but suddenly after, being almost pined to death with famine, be­gun to think of Simonides his saying, and cryes out, Haec vita est [...], schola mortis. O Cee hospes, magnum quid­dam erat oratio tua, sed prae amentia esse nihil opinabar: Death is like a Dial, on which Sun never shines, few look on that, or this; as if it were not best of all [Page 229] to bee with Christ, who is all in all: I could tell you of Philostrates, who lived seven years in his Tombe, before hee dyed, that his bones might bee the better acquainted with the grave at his disso­lution: Dye daily, and you shall not die eternally.

Sixthly, Bee contented with what the Lord shall bestow on you, It is better to bee poor by Gods appoint­ment, than to bee rich by the Devils ad­vancement. or cut out for you: In the grave it is all one, who hath had all, and who had none: you may make a good use of that expression of a vile wretch: Behold I dye, and what good will my birth-right do mee? Were you Masters of all the Indian Mines, and the gold of Ophir, it could nothing advantage, or avail you in the day of Gods wrath, nor in the hour of your death: What folly is it to lay up goods for many years, when wee can­not lay up one day for the injoyment of our goods: Christ (who never mis-cal­led any) calls him fool, who talked of enlarging his barns, and building more, when the building within was crazy, and about to bee demolished.

Worthy Gentlemen; Do not minde this earth, as if there were no Heaven; nor these things below, as if they were more durable and profitable, than those good things which God hath laid up for them that fear him: Miser est em­nis animus vinctus amici­tia rerum mor­talium. Wee may seek the things below; but in the least place, and in the last place, not more, nor be­fore [Page 230] the things of Jesus Christ: Had you as much of the world in your hands, as you could desire in your hearts, one dram or grain of grace will afford you more comfort when you come to dye: Aug Confes. lib. 4 cap. 6 It is true, wee may not trust in the strength of our graces, nor rest on the worth of our graces for acceptance with God, yet grace gotten in life, will afford comfort at death, when riches can­not.

Had you all the world (never was any man so rich as to have all things, and where is one so poor as hath nothing?) yet had you all the world: Know this, God that gives it to you, can with-hold the comfort of it from you: hee can suspend the vertue of the creatures, and make that to bee a drie breast, a bar­ren womb to you, which is full to o­thers, if hee lay his restraint upon the fire, it shall not warm you; on your food, it shall not refresh you; on your treasures, they shall not enrich you. Creatures (beleeve it) are better or worser to us, according to the nature and vertue of Gods Warrant and Commission, to them.

Had you the whole universe at your dispose, if the Lord let one drop of his wrath fall, or set the guilt of sin upon the conscience, what good will the whole world do you?

I remember a speech of Augustins up [Page 231] on that speech of Dives, desiring A­braham to let Lazarus give him a drop of water; Tanta est du [...]cedo coelestis gaudii, ut si una gut [...]ula deflueret in infernum, Aug. totam amaritudinem inferni absorberet: If one drop of Heavens joyes should be let fall into Hell, it would swallow up all the bitterness and misery that is in Hell: should one drop of wrath from an incen­sed Majesty fall upon thy soul, I may say, Tautus paucis­simorum juge­rum pascuis impletur, una sylva Elephan­tis pluribus sufficit; homo & terra pasci­tur & mari; quid ergo? tam insatiabi­lem nobis na­tura alvum de­dit, &c. Senec. Ep. 68 it would swallow up all the sweet­nesse thou expectest in or from thy crea­ture-comforts.

Worthy Gentlemen! You are the men, who have the world in a string; swim in rivers of pleasures, and rowe in Treasures; but know, how much soever you have of the world in your hands, it is not good to have any of the world in your hearts: Know, that men of most wealth, are not alwaies men of most worth; I mean not the most worthy men: Have not some said; had they ne­ver been so happy, they had never been so unhappy. Beatus qui post illa non a­biit, quae pos­sessa onerant, amata inqui­nant, amissa cruciant Bern.

These things below, were they the best things, Jesus Christ had had more of them, and the Devil would not so freely have offered them: All these things will I give thee, &c. These things below, they are more deceitful, than delightful: si aliqua hujus saeculi prosperitas arriserit, nonne deceptoria est, Enarrat in Psal 40 nonne fluxa & caduca est, nonne plus habent deceptionis quam de­lectationis, [Page 232] saith holy Augustin.

If you make the world your God, while you are in the world, what wil you do for a God when you go out of the world?

Vide Bellarm. de A. B. mori­e [...] di cap. 2O love the world, my Brethren! as if you were ever about to leave the world: Make not your portion, your God, let God bee your portion.

The world is like water, the more ea­gerly you grasp at it, the lesse you hold of it: Riches, like witches, are most hurtful to them, who are most conversant with them; or as sands in your hands, the faster you gripe, Senec. Nat. Qu. lib. 7. c. 31 Aug. Ep. 82 ad La [...]gum. the faster it goes: If you have the whole world, pusilla res mundus est, &c. God, and all that a man hath, is no more, than God, and no­thing that a man hath: God is all in all, doth all by all; and is All without all: Remember, I beseech you, that you are dying men, you live in dying times, in dying places; you have dying relations; get dying affections; Remem­ber you must die, and when you die, you shall carry nothing away, Psal. 49.17. on which words Augustin excellently; vi­des viventem, cogita morientem quid hic habeat attendis, quid secum tollat, atten­de: Quid secum tollit? multum auri ha­bet, multum argenti, multum praediorum, multum mancipiorum; moritur, remanent illa, nescio quibus; Wee bring nothing with us into this world, saith that bles­sed [Page 133] Apostle, 1 Tim. 6.7,8. Nothing of the world comes with us into the world; wee are not born with gold rings on our fingers, nor with silver-spoons in our mouthes; nothing but sorrow and sin; and it is certain, wee can carry nothing out: In that question propounded to the Rich man, Luk. 12.19,20. Whose shall these things bee? it is implyed, that his they shall not bee; Hee had the provision of them, but can no longer have the pos­session of them, your works may, and will; your wealth cannot follow you, when you flit hence.

A bundle of staves will hinder a man in his journey, one helps him: Vide Plotin. Ennead. lib. 2. cap. 15 A little of the world will serve to bring thee to thy bed: Let not the Heathens shame us: Elurus could say, Da mihi popicentam & aquam, Aquin. in Phil. 4.13 Dictum illud Epicuri habetur in Senec. Ep. 110. & ipsi Jovi de faelicitate controversi­am faciamus: and Seneca excellently in his eighty and sixty eight Epistles, speaks to this purpose; but I must pass those pas­sages: Chrysostome propounds the que­stion, and gives the answer: Was Job miserable when hee had lost all that God had given him? No, hee had still that God, who gave him all; this is enough: I shall conclude this with that of Cardi­nal Barbarinus. Chrys. Hom. 4. de patientia Job. Vide Barbarini poemata. p. 165

Seventhly, Let this Meditation teach you a lesson of Humility: Though you bee Elohims, yet you shall die like men: and fall as this great man this day in Is­rael: Oh what frail, mortal, sickly, sin­ful bodies do you and I carry about us! Our bodies are the Anviles of pains and diseases; our mindes the Hives of innu­merable cares and sorrows; and when wee are extolled highest, wee are but those painted spots, against which envy and death direct their fatal darts.

Let not your hearts swell at the thoughts of your honourable pedigree, or that you are the progeny of Noble Ancestors: Remember that you are all base born, till born again: Juvenal could say of Moral vertue, Prov. 12.26 Lib. de Edu­candis liberis. Nobilitas sola est at (que) unica virtus: It is grace alone that makes you noble; it is the righte­ous man that's the excellent man, Psal. 16,2,3. Plutarch could tell the great ones of his age: [...]; and give mee leave to tell you, that how nobly soever you are descended, unlesse you bee virtuous your selves, you disparage your An­cestors, discredit your selves, and shame your posterity; Let not your Honours cause you to look high; the lofty looks [Page 235] of man shall bee humbled, and the haugh­tinesse of man shall bee bowed down; the Lord of Hosts hath purposed to stain the pride of all glory, and to bring into contempt all the honourable ones of the earth; and shall not his counsel stand? [...], Vide Carthus. de 4. Novissim. p. 22 Heu qui finis fortunae? quam stultum est gaudere de lo­co sublimi. & praecipiti. Inquit Mago frater Hanniba­lis. saith Plutarch in his book de Educandis liberis, [...], glory and honour is venerable, but not stable; are you high in worth? bee humble in heart; the way to bee truly honoured, is to bee thoroughly humbled.

Let not your vast estates, or great riches make you proud, it was Absoloms saying, What are all these to mee, except I see the Kings face: say you unto your souls, what are all these to mee, except I have saving grace: The whole Turkish Empire is but a crust, that God casts to a dogge, as Luther said, Nugas King of Scythia asked the messenger who brought him those rich presents and Or­naments from the Emperour of Constan­tinople; whether those things could drive away calamities, diseases, or death; if not, those were not worth thanking for, they are Dei ludibria, as a Heathen calls them, Ubi supra. like a Tennis-ball tossed hither and thither from hazard to hazard; and anon out of the Court: Notable is that of Plutarch, [...].

Let not your power, your policy, your command, or magnanimity puffe [Page 236] you up: Insitum est humanis ingeniis imperio insolenter uti, De Const. lib. 2. c. 25 said Lipsius, as great men have been carried about in an Iron cage: The blood which now is warm shall freeze anon in your veins, the marrow shall drie up in your bones, your sinewes shall shrink, and eye-strings crack, within a short space you shall not bee able to help your selves.

Let not your beauty or bravery make you ambitious, supercilious or haugh­ty: Your bodies are vile bodies; not God, but sin hath made them so, [...]; Elut. ubi supra. beauty is a thing desirable, but it is not durable: it is but skin deep, a raise with a pin, or a daies sicknesse may spoil you of it.

Let not your Rings, your Ornaments raise your spirits; they are but badges of your sin, and shame: It argues a vain frothy heart to bee so proud of such pet­ty things; a naughty heart to bee proud of any thing: If thy out-side be thy best side, thou art poor, miserable, wretched.

Worthy Gentlemen! when God lifts up your heads, let it be your care to keep down your hearts; all the world cannot keep that man up, that doth not keep down his spirit: Remember the doleful Catastrophe of Herod the great, of Agrippa the great, of Alexander the great you are all in his hand, who touches the moun­tains, & they smoak, who bindes Kings in chains, and Nobles in fetters of Iron; you [Page 237] are in his hand, who will bring you to death, and to the house appointed for all the living: I shall close up this with that of Bernard; Quid prosunt Divitiae, quid Ho­nores? Divitiae non liberant a morte, nec delitiae a verme, nec honores a faetore; nam qui modo sedebat dives & gloriosus in thro­no, modo jacit pauper in tumulo; qui prius delitiis oblectabatur, modo a vermiculo consumitur; qui paulo ante in aula princi­pium honorandus efferebatur; modo in se­pulchro ignominiosus jacet.

Eighthly, Labour to get sin pardo­ned: No sooner did iniquity enter into your souls, but mortality seized on your bodies: The parcels of dust which were bound together in Adam by a bond of In­nocency, were shaken loose upon the commission of his first sin; and are not you of his posterity? Death like an Archer sometimes shoots over the mark, and takes one away that was above you; sometimes short of the mark, and takes one away that was below you; some­times on the right hand, there falls a friend, anon on the left, then dies a foe, but the game is never done till you fall; and therefore it concerns you to impor­tune the sin-forgiving God to wash your souls in the blood of Jesus; to free you from the guilt, and filth of sin.

Notable is that of Job c. 7. ult. And why dost thou not pardon my transgression, and take away mine iniquity? Observe the im­portunity [Page 238] of this holy man, what's the matter that Job so expostulates with God for the remission of his sin? Bern. Peccare humanum est, perseverare in peccato est di­abolicum. what need of so much speed and expedition? hee gives you the ground and reason: For now shall I sleep in the dust, [...]: I shall go into the earth; I shall die; thou shalt seek mee in the morning, but I shall not bee.

It was Chrysostomes complaint, [...], Hom. in Mat. 22. &c. (it is in that ex­cellent peece of his, which Aquinas pro­fessed hee had rather have, than to bee chief Lord of Paris.) Every mans care is, and labour is about this present life, but about pardon of sin, Mallem habere opus imperfe­ctum J. Chrys. super Matthae­um, quam esse dominus Civi­tatis Parisien­sis. Carthus. de 4▪ Nov. p. 48 assurance of Gods love, and things to come, Death, and Judgement; Not, a word is spoken: O that the Lord would make his own discoveries unto you of the excellency and necessity of pardoning mercy: without pardon of sin you can neither live well, nor die well: It is a mercy which God ever gives in mercy; it is a mercy which makes way for the obtain­ing of eternal mercies; it is a mercy which makes all other mercies to look like mercies, taste like mercies, and work like mercy; it gives liberty to the soul in prison, ease in bonds, life in death; sense of pardon takes away the sense of pain: It is bonum comprehensivum, in the bos­some of it, Jer. 33.24 all the riches of Heaven and [Page 239] Earth too are treasured up: It is the souls Sanctuary, as Augustin speaks; The one thing necessary in the day of adver­sity, then there is plus periculi, and then it is suavius beneficium: How few Prin­ces and great men have you heard upon their knees confessing and praying, with that man after Gods own heart: For thy Name sake, O Lord, pardon our iniquities, In hoc nomine vincam. Luth. for they are great: Most miserabley on will bee, though now honourable, wretched you will bee, though now rich, if you go out of the world, as you come into the world, with the guilt of sin upon your consciences: Nulla satis magna securi­tas dum peri­cli [...]atur aeterni­tas. It is not imaginable that your resurrections shall bee to glory, if you die in your iniquity, your graves shall bee but the suburbs of Hell: You shall bee digged out of those burrows, and dragged out of those nasty dens, to answer for all your wicked pranks and practises done in your mortal bodies. Petitions for pardon speak the Petitio­ners dependence on another; great men will not close with this, they would bee thought to have all others to depend on them; themselves on none; petitions for pardon suppose guilt, and guilt the breach of a divine Law, Princes and great men would bee reputed guiltlesse, lawlesse: Petitions for pardon intimate a power in God to punish delinquents, penes quem facultas remittendi, penes [...]um potestas puniendi, this is not much re­garded.

[Page 240]The God who multiplies pardons, as wee multiply provocations, open our eyes to see the sinfulnesse of our sins, and the dolefulnesse of our state; Anon there will bee no place left for repentance, nor remission, neither in Christs heart, nor ours: Anon wee shall have no more comfort from that promise of pardon, Prov. 28.13. if now wee neglect it, then now the Devils have; the gates of mercy shall bee shut eternally, and nei­ther Christ in a capacity to give, nor your selves in a capacity to receive a par­don: Remember, O remember this! lay not the greatest burden upon the weakest beast, leave not the greatest work for your sick-bed: It is no begin­ning to caulk the Ship, when in a storm it is tost hither and thither with waves and billows: It is no time to begin to sue out a pardon, when the pains of death arrest you: To get sin pardoned, and a soul trimmed for glory, is too great a work to bee done ex tempore, and in an hour of death: when the thoughts of dying will (and no wonder to unpardo­ned wretches) more affrighr, than that clap of thunder did Pyrander, King of Egypt.

Ninthly, Learn then, not overmuch to love your lives: Man is a life-loving creature, Enar. in Psal. 35.12. [...]; Da­vid propounds the question, what man is hee that desireth life? Augustin returns [Page 241] this answer: Interroga, nonne omnis in vobis respondet, Ego? an quisquam est in vobis qui non diligit vitam? Thou, and I, and every one; but as that Father further: Vide August. fusius hac de [...]e, De Tempo­re Serm. 113 Hee that desireth life ( bonam rem desiderat, sed non in regione illam, quaerit, &c. desires a good thing, but seeks it not in the right place: This life is, [...]; it is life in name, but death in deed, [...], quid est aliud diu vivere, nisi diu torque­ri, saith Augustin.

Consider this life in its Best and Worst, and you'l say with Job in the Paroxysm of his sufferings; I loathe it, I would not live alwaies, Chap. 7.16. it is as much to bee loathed, as to bee loved: It is as de­testable, as desirable: Were you called to give your judgement of an horse, you would enquire concerning his breed, and speed, his age, in whose hands, how used, with many things more; Quantum a­manda est ae­terna vita? quum sic ama­tur misera haec & finienda vi­ta, amasne istam vitam, ubi tantum la­boras, curris, sa­t [...]gis, anhelas? & non, &c. Aug. ubi supra. but the case is altered, when wee speak of life; the va­nity, uncertainties of it, the sins and sor­rows, the calamities that do attend it, are not ballanced: Till you bee with­out sin, you cannot be free from sorrow: When all sins are washed from your souls, then shall all tears bee wiped from your eyes: Eternal life is the only true life, and eternal death the only true death; no other life but that, or which is in order to that, is much to bee desired; nor other death feared; non est diu quod [Page 242] habet extremum, that is not, said Augustin, to bee deemed long, which shall have an end; this shall, that life cannot.

Tenthly, And what follows, chiefly concerns us of lower sphears and orbs: Learn wee hence, Not to confide in these Princes and Great men; they are not im­mortal, though they bee stiled Gods: Miserable is that man, whose God is mortal: These Great men cannot sup­port themselves, nor succour you when death comes; like Absoloms Mule, they run from us when they should relieve us? Herod the great, for all his pride and Royalty, could not shun the silly worms: Two things commonly curtail the lives of our great ones, their slighting and contemning; their despising and abu­sing of the Lords Prophets: I could make this out, would time permit, 2 Chron. 16.10,12. 2 Chron. 24.21. & 25. 2 Chron. 26.19.20,21

Our overmuch dependence upon them, and trust in them: Gustavus A dolphus told his souldiers no lesse, a little before his death; These both are of ma­lignant influences: See Psal. 146.3 Excellent is that counsel of a great Prince: Trust yee not in Princes, why so? because they are the Sons of men; suppose they bee, may we not trust in the Sons of men? No, be­cause there is no help in them: Is it possible? how can that bee? alas! when their breath goeth forth, they return a­gain [Page 243] to their earth: Suppose all this bee true, shall not their counsels stand? No, in that very day their projects perish with them: Si dicendum est aliquid mira­bile, said one of the Ancients: If I might speak a word which all the world may justly wonder at, then I would say; Trust yee not in Princes, because they are Princes: Notable is Augustins glosse upon that Text, Divina vox est, & de super nobis sonat nescio qua infirmi­tate humana anima quando tribulata hic desperat de Domino, & vult praesumere de hominibus, &c. and a little after, vere misera & magna mors est in magnis.

Old age, and healthful bodies are sel­dome made the appendages to great Honours and Houses: Study my be­loved that soul-humbling Text, Psal. 39.5. Verily, Every man at his best estate is altogether vanity, Selah: Verily lets that in, and Selah shuts that up: Verily every man; Man Gods master peece, Miraculum magnum, animal adorandum & honorandum, spectaculum admirandum, [...] as Trismegist and Plato call him, Col. Adam, Col. Hebel; every man is every vanity, and wee may not let passe that which is not least considerable in the text; Every man at his best estate: In the o­riginal, it is, every man standing, stand­ing [Page 244] (as some improve it) upon his Tip­toe, in his beauty and bravery, in his pomp and Majesty, is but vanity; is hee a thing then to bee trusted in? No, No, To do so is both irrational, and irreli­gious.

O say with that man of God, My soul wait thou only upon God, Psal. 62.5 for mine expecta­tion is from him, and my trust is in him: Give us help from trouble, for the help of man is a lye: Whom have wee in Hea­ven but thee, to call upon? or to relye upon? or to trust in but thee? Thou art our best friend, when it is at best with us, and our only friend, when it is at worst with us: Let our trust bee only in him, for in the Lord Jehovah is strength, Strength: Trust in him at all times, yee people, God is a refuge for us: Surely men of low degree are vanity, Vide Aug. in Psal. 62.9,10 and men of high degree are a lye, to bee laid in the ballance they are alike, lighter than vanity.

Eleventhly, Learn hence; Not to fix overmuch of your affections. upon Prin­ces and Great men: There is a vanity upon all the whole Creation, upon them especially: Cease from man, whose breath is in his nostrils, for whereof is hee to bee ac­counted; Isa. 2. ult. bee they never so potent, so prudent, so politick, their pomp shall bee brought down unto the grave, the worms shall feed on them, and the clods of the valley shall cover them; Love [Page 245] them, but as ever about to leave them; or as if they were ever about to leave you: Do not make your Lords your Gods. Let God bee your Lord: Ep. ad Zomo­bium & Cos­mum. It is good that Machiavel hints: Non ex sta­tu fortune metienda virtus hominum, sed ex animi dotibus & qualitate; strip your great ones of all their titles of honour, their noble Parentage, their rich and royal Vestments, their Troops and Trains: what is truly vertuous and ami­able in them? for that love them: Yet know, it is not safe to love any thing ve­ry much, but that which you can ne­ver love overmuch, viz. Jesus Christ: Notable is that of Seneca, and Epictetus, two grave Philosophers: Senec. [...] Equum emptu­rus solvi jubes stratum, detrahis vesti­menta venalibus, ne quae vitia corporis la­teant, hominem involutum aestimas; si per­pendere te vel alium voles, sepone digni­tatem, domum, pecuniam, intus te ipse ali­osve considera: When wee go to buy an Horse, wee prize him not by his rich saddle, Trappings, and goodly furniture, wee strip these off, and then judge of his worth; so should wee by men.

Boetius relates a passage of a Philoso­pher, if a man (saith hee) had Linceus his eyes, or could see into the body of Al­cibiades, though it bee very comely, and his feature admirable, yet how filthy and nasty would it appear: And I remember Epictetus his counsel in his Enchiridion, [Page 246] cap. 8. [...], &c. Remember what that is which thou settest thine affections on, begin with the least, and lowest things: Is it a fine glasse, an Horse, or what? is it a man, a child, or what: Remember a glasse is brittle, and may bee broken: an Horse may bee pricked, or stollen; a man may dye; certainly shall dye; if so, bee not troubled, [...]: Who was greater than Alexander? I shall not tell you how hee lived, what hee had, nor what hee did; but rather how hee died; his pomp and solemnity at Babylon was great to admiration; within a few daies after, hee could scarce obtain the honour of Burial, but lay many daies a­bove ground, Vide Quint. Curt. lib. 10 at or before his Funeral some Philosophers meeting, spoke thus of him, as P. Alphonsus relates it.

Yesterday all the world would not suf­fice Alexander, now a few yards will serve his turn, and spare.

Yesterday (said another) Alexander commanded all men, now any man may command him.

Yesterday Alexander could deliver thousands, how hee cannot deliver him­self from death.

Yesterday Alexander with his troops pressed the earth, now it shall presse him.

Yesterday all Nations feared Alexan­der, now all contemn him.

[Page 247]Yesterday Alexander had no superi­our upon earth, now every man of us is something above him: Beloved, Con­sider what you fix your hearts, and your affections on; Love not your Lords, as if there were no other: It is easier to love them into their graves, than to bring them thence by all your doleful Lamentations: But I shall proceed.

Twelfthly, Envy not the prosperity, the honour and majesty of these Princes and great men; high seats to many are uneasy, and the downfall's terrible: All the Kings of the Nations, even all of them, lie in glory, everyone in his own house: Latemur ad ascensum, timeamus lapsum, non est tanti gaudii excelsa tenuis­se, quanti terroris est de excelsis cecidisse: It is not a matter of so great joy to have been high and honourable, as it is of grief, anguish, and vexation, to bee af­terwards despicable and contemp­tible.

Lazarus envyed not the Rich man, for hee was much happier himself; though hee was sine domo, yet not sine Domino; without food, yet not without faith: hee had not terrene goods laid up for many years, but a stock of grace for an eterni­ty: Though hee had no Physicians for his body, but Dogs to lick his sores, yet dying, hee had a guard of Angels to trans­port his precious and heaven-born soul into Abrahams bosome: Let mee rather [Page 248] bee a beggar of bread with Lazarus on earth, than a beggar of water with Di­ves in Hell.

Friends, would you bee great men? Know, greatnesse without goodnesse is but like the greatnesse of a man with a dropsy, which is his disease, not his hap­pinesse, a crosse, and not a comfort: Know, your greatnesse could not ex­empt you from falling; and by how much you are the higher, your fall by so much will bee the greater, if not shortly; yet surely, perhaps signally and mise­rably, you shall down to the house of rot­tennesse: have not some wished, when they have been breathing out their last, that they had never been Kings, nor Queens, nor great ones: where is there one of a thousand, who are advanced, and thereby any thing bettered: Solus Im­peratorum Vespasianus in melius mutatus: you will not beleeve, beloved, what vex­ations lye under the Princes pillow; Da­mocles highly extolled Dionysius his con­dition; Dionysius, to convince him of his mistake, provides a royal Feast, in­vites him to it, commands his servants to attend him; no meat, no mirth, no mu­sick is wanting, but withall hee caused a sharp sword to bee hung over his head by an horse-hair, which made Damocles tremble, and to forbear both meat, and mirth, such, even such, saith the Sicylian Tyrant, is my life which thou deemest [Page 119] so pleasant and delicate: It is true of Riches, Honours, and all, what Euripi­des speaks of man.

Saint Pauls coat with his heavenly graces, is infinitely better than the purple of Kings with their Kingdomes: Argue your selves, beloved, out of this sinful distemper, check your souls as David did his, once, and again: Psal. 37.1.7,8 compared with 73.21. Do not grudge them their grapes, their honours, and a­bundance, they will cost some of them dear, you would bee loath at last to have them at the rate which they must pay for them.

Thirteenthly, Learn hence, Not to fear these Princes, and great men; who art thou, Christian, Isa. 51 [...] 12 that thou shouldest bee afraid of a man that shall die, and of the Son of man, which shall bee made as grasse.

It is a notable saying of that Stoick Philosopher: Kill mee thou mayest, Epictet. Enchi­rid p. ult. hurt mee thou canst not: Nihil mag­num nisi magnus Deus: Let the Lord bee your fear, and your dread: the fear of man works a snare, it is extremely preju­dicial. Moses feared not the wrath of the King, though hot; nor the looks of the King, though feirce; nor the words of the King, though terrible: Wee are commanded to beware of man, but in [Page 250] the same chapter, Matth. 10 and thrice in the com­pass of six verses, commanded not to fear man; An Deus est in mundo pro nihilo? is his heart full of love, and is not his head as full of care? Wee may lose much for Christ, wee cannot lose any thing by Christ; wee cannot lose so much for him, but wee shall finde more in him: is it life? liberty? are not these ensured us? hath not hee promised to pay us an hundred-fold: whether they fawn or frown▪ resolve with him, I will not fear what flesh can do unto mee, Psal. 56.4. Once more.

Fourteenthly, Learn hence, Not to bee afraid of death: It is [...], as the Philosopher hints; yet another of them saith, mors inter illa est, Senec. Ep. 82, per totam. quae mala quidem non sunt, &c. If death bee evil to any man, it is mans fault, not deaths fault: It is a peece of folly to fear what cannot bee avoided, Nihil facit mortem malam, nisi quod se­quitur mortem. nor evaded by any, Prince, or Peasant: Good education may free you from ab­surdities, grace may free you from Hell, neither can exempt from the arrest of death: Certainly there is not so much reason for you, who have part in God, peace with God, and well-grounded hopes of fruition of God, to tremble, as Lewis the eleventh of France did at the naming of Death: Death will do that for you in a moment, which all the Or­dinances of God, the graces of his Spirit [Page 251] yet never did: It will set you free from sin, sufferings, and sorrow: At the death of your bodies, you shall bee fully deli­vered from this body of death.

Why should men disgust their own felicity, and cherish an antipathy against that, which so much conduceth to their eternal blisse: It was more difficult to perswade some of the Heathens to live out their daies, than it is to perswade thousands of us Christians to die: Were Death so great an evil, as is imagined, Vide Ambros. de bono mor­tis cap. 2. & 8 Ambrose amongst the Fathers had not writ so much, de bono mortis, nor Plotinus and Seneca amongst the Philosophers.

Take but the pomps of death away (saith one) the disguises and solemn bug­bears, the Tinsel, Plotin. Enne­ad. lib. 7. c. 3. per totum. and the actings by Torch, or Candle-light, and then to die is easy, and quitted from its trouble­some circumstances: The troublesome­nesse of it is owing to our fears, Enchir. cap. 10 as E­pictetus speaks truly; [...]: Methodius mortem pio­rum definit, [...]. Death cures us of all our maladies, determins all our miseries; Good men gain this by it, that their calamities are not eternal: Precious in the sight of the Lord is the death, yea the dust of a Saint: Christ hath taken away the death, that was in death; whatsoever is an evil of punish­ment (though not death) from the [Page 252] Saints; It is now but a sleeping in Jesus, a putting off of the old raggs of frailty and mortality, that they may bee deck­ed with garlands, and stoles of glory.

For Consolation.

Use 11 Though Princes and Great men fall, and die; yet solace your selves in this, Their souls are immortal; it is the body only that's laid in the dust: The Romans when their Emperours and great ones died, and their bodies were burned, they caused an Eagle to mount on high, thereby to signifie, the souls immortality and ascent.

Socrates told Chiton, asking him how hee would bee interred, or what should bee done with him when dead: Vide Heinsi­um de con­temptu mor­tis, lib. 2 I think (saith Socrates) I shall escape from you, and that you cannot catch mee, so much as you feize and lay hold on, use it as you see cause.

I could never yet bee moulded into their opinions, who maintained the tra­duction, Est. in Sen­tent. lib. 2. Dist. 17. Parag. 11. ad 17. the propagation of the soul, and consequently the mortality of it: Aquinas and Gerson both call them Here­ticks; who deny the creation of it; mee­thinks it is absolutely impossible for any simple and uncompounded ( viz. essen­tially) nature to bee subject to death and corruption: Non excludi­tur omnis com­positio; solius dei proprium est, esse perfe­cte & absolute simplex. Contarenas argues thus (to omit all others) Nihil potest perdere esse, quod non perdit actum per quem est; Istae [Page 253] autem formae simplices non possunt perdere actum per quem sunt, quia sibi ipsis sunt actus, nihil autem potest seipsum perdere: Ergo; Cont. de im­mort. animae lib. 1. Et Plotin. En­nead. lib. 7 per totum. The Scripture also is clear in my opinion, for its immortality, Phil. 1.23. Matth. 10.28. Eccles. 12.7. the Hea­thens had some glympses of its immorta­lity, as Plato, Tully, and most, or all of their Philosophers.

In a word, as Cato Major said, so I: If I do erre in this, I erre willingly; nei­ther will I ever suffer this errour in which I delight, to bee wrested from mee as long as I live.

2 Again; Solace and comfort your selves in this also: Though Princes and great men fall, yet they shall rise again: If a man die (saith Job) shall hee live a­gain? yea, as sure as death hee shall live again: There is a double certainty of the resurrection of their bodies.

• 1 Certitudo infallibilitatis, ratione di­vinae praedictionis; there is a certainty of infallability in respect of divine predicti­on: Heaven and Earth shall passe away, before one of his words fall to the ground.
• 2 Certitudo immutabilitatis, ratione di­vinae praedeterminationis; a certainty of immutability, in respect of Gods decree and eternal purpose; and his counsel shall stand:

This staid up the drooping spirit of holy Job; See his Creed, Job 19.25,26. I know my Redeemer, [...], my Kinseman liveth, and that hee shall [Page 254] stand at the last day upon the Earth, and though after my skin worms destroy this bo­dy, yet in my flesh shall I see God: Whom I shall see for my self, and mine eyes shall be­hold, and not another: How confident is this holy man of his resurrection in the same individual body? It is disputed in the Schools, Resurrectio­nem & Philo­sophis notam ex Hebraeorum doctrina affir­mant non-nulli. whether the resurrection of the body bee quid cognoscibile lumine na­tura; It is said, Theopompus, Zoroastres, and Plato (whom none of the Ancient Gentiles contradicted) taught the resur­rection of the body; and Plato thought that after the revolution of some years, hee should live again, and teach his scho­lars in the same chair hee sate then in; but resurrectio mortuorum est fides Chri­stianorum; as Augustin, Tertullian, and others more solidly: Vide Aug. in Psal. 101. Et D. Chytr. de fine mundi, & Res. Mort. ubi fufius. Propria Eccle­siae dei sapien­tia est praedi­ctio de fine mundi & re­surrectione mortuorum, &c. Those Eagle ey'd Philosophers mocked at the Doctrin of the Resurrection, Act. 17.32. divine mysteries are above humane reason's shallow capacitie; from that principle of nature, and axiome amongst Philoso­phers. A privatione ad habitum non datur regressus; they argued against this fun­damental truth; but know it to your comfort, that you and yours too shall rise again; this Prince and Great man shall return from his grave again, not by the power of nature, nor by the help of the Creature, but by the power of the Creator; As for mee (saith David) I will behold his face in Righteousnesse; I [Page 255] shall bee satisfied, when I awake, with thy likenesse, it is meant of the awaken­ing of his body from the sleep of death in the day of the resurrection, Psal. 17.15. the Jews call the grave Beth Chaiim, the house of the living; as they return from funerals, it is said, they pluck up the grass, and cast it into the air, re­peating those words of the Psalmist, They shall flourish, and put forth as the grasse of the Earth: Amongst the Romans it is said, it was an usual saying of a dead friend; abiit & reversurus est; Hee is gone, but will come again. Beloved, Aug. Ep. 6. Melch. Ad. in Luth. p. 154 This Great man shall rise again, comfort your selves in this, you shall see him a­gain, and know, and love him better than ever: As Augustin spoke to the Lady Italica, and Luther at his last supper.

Thirdly, (To conclude this) The Lord hath a special care of your dead relations: Keeps their very bones, Psal. 34.20. Hee leaves not his in the dust; Rizpah watched over the bodies of the sons of Saul, and guarded them against the fowles of the air, 2 Sam. 21.10. but the Lord hath greater care of his chil­dren, living, dying, and dead. Observ. 2.

It is every mans duty to take notice of, and to lay to heart the death of great men; especially if they bee good men: Know yee not?

How was Sauls death lamented; Saul, P. Mart. 2 Sam. 1.19. & Sq. (for whose salvation wee have nothing [Page 256] to say, Nullum uspiam extat vestigium verae paenitentiae) yet David and all with him rent their cloaths, and wept, hearing of his, and Jonathans death: The beauty of Israel is slain upon thy high places; how are the mighty fallen? Jonathan was a chief Patient in this woful tragedy, but not the only subject of this doleful ele­gy.

Vide Perer. de laude Mosis. Moses was a gallant man; an excellent Philosopher, more ancient than Socrates or Trismegist: A notable Poet, the Pen­man of eleven Psalms, as Hierom thinks, from the eighty eight to the hundreth; though De Dieu, saith, some think Adam penned, and sang the ninety second, the morning after his creation; how was Moses his death lamented in the Plains of Moab? Vide Lud. de Dieu. in Psal. 92 Deut. 34,8 was not a book of Lamenta­tion writ upon the occasion of Josiahs Death? It is thought that that sad Poem, or doleful ditty (which Nazianzen could never read without tears & lamentation) was composed by the Prophet Jeremiah, Orat. 12. mihi pag. 202 upon the fall of that most incomparable and unparalleld Prince, whereof menti­on is made in the sacred Annales: Jere­miah lamented for Josiah, and all the singing men, and singing women speak of Josiah in their Lamentations to this day, and made them an Ordinance in Israel, &c. 2 Chron. 35.25.

During the Captivity, sundry Fasts were observed, on set daies, and on sad [Page 257] occasions: The Fast of the fourth month, the Fast of the fifth, Zechar. 8.9 the Fast of the se­venth, and of the tenth.

Gedaliah, the Protectour of the rem­nant of the Jews (after their King was carried away captive) was slain on the seventh month; therefore they fasted and mourned: Wee may write down this day; this very day, and mourn for the Death and Fall of this Prince and Great man; the children yet unborn may also observe it, when wee shall bee laid in dust.

Notable to this in hand, is that of King Joash, 2 King. 13.14. Mark his pathetical exclamation, and his plausible acclamation: O my Father! My Father, the Chariot of Israel, and the horsemen thereof; observe what lamentation hee makes, though a wicked King.

And devout men carried Stephen to his burial, and made great lamentation over him; the Syriack reads it, Act. 8.2 Gibre Mehe­mene; Faithful men carried Stephen to his bed, they wept for him bitterly, or vehemently.

The Priests, and sometimes Prophets too, were not allowed (upon special con­siderations in the Old Testament) to mourn, Ezek. 24.16. Thou shalt not weep, nor mourn, nor shall thy tears run down: make no mourning for the dead, forbear to cry, &c. but if wee bound our sorrows within the precinct of that Apostolical [Page 258] precept; not mourning, as men without hope; Junius Brutus, Valerius, Pop­licola, Augu­stus, &c. viri optime de Rep. meriti annuo luctu fuerunt defleti. wee may bee afflicted, wee ought to weep and mourn, our laughter should bee turned into mourning, and our joy into heaviness: Christ himself wept o­ver dead Lazarus; wee may over this Prince and Great man, who was so use­ful an instrument, both to Church, and State, grandis in eum est pietas, as Jerom speaks of another. ‘ Quae ratio?’

Why are wee to take notice of, and to lay to heart the Falls of Princes and Great men?

First, Because when such men are taken away by death, then Judgements hasten, and post on apace: Their disso­lution is an evident demonstration of the Lords indignation; upon the death of Crassus, such miseries befel the Roman State (saith the Oratour) that life was not so much taken from him, as a pu­nishment, as death bestowed on him, as a reward.

In 2 Chron. 34.24. I will bring evil upon this place, saith the Lord (who owns all paenal evils) and upon the Inhabitants thereof, even all the curses that are writ­ten in this book; why so? see verse 25. Because they have forsaken mee, and have burned incense unto other Gods: Psal. 39.11 Jer. 25.6 Lam. 3.39 Sin is the foundation of punishment, God doth not punish, nor afflict ordinarily, but in case [Page 259] of sin. Read on; But as for Josiah the King of Judah, say you unto him, because thy heart was tender, and thou didst humble thy self before God, when thou heardest his words against this place, and against the Inhabitants thereof, and humblest thy self before mee, Behold I will ga­ther Thee to thy Fathers, thou shalt bee gathered to thy grave in peace; neither shall thine eyes see all the evil that I will bring upon this place, and upon the Inhabitants thereof.

The Philosopher speaking of the Stars, hath this passage, when they shoot, it is a sign of high winds following: When zealous Magistrates, Chytr. de morte. p. 75 and faithful Mini­sters shoot and slide into the earth; such as survive may sadly conclude, They are taken away from the evil to come, Isa. 57.1.

Methusalem that great and godly Pa­triarch died, Eo anno quo caepit diluvium, Cartw. Electa. Targumico-rabbinica. in Gen. 5. & 25▪ 7. & 4 Vide Philon. [...] lib. 2. de Vita Mosis. Senec. lib. 3. Qu. Nat, cap. 27. & Sq. Perer. in Gen. p. 338 the very year the flood came: I know some have asserted that hee lived four­teen years after it, and others say, hee died seven daies before it: His very name signified a messenger of death, his death presaged that fearful Inundation, the causes whereof I shall not now so mu [...]h as hint at.

Augustin that great Ornament and Muniment of Hippo, was taken away by death, immediately before the barba­rous Goths and Vandals sacked that City in which hee lived: Ambrose his death [Page 260] was afore-runner of Italies ruine; as Chy­traeus reports, and Luthers death, accor­ding to his prediction, was a fore-run­ner of the German wars. Vide Luth. in Isa. 57.1

I can do nothing saith God, till thou bee come thither, Gen. 19.22. non posse se dixit, quod sine dubio poterat per potentiam, non poterat per justitiam; saith one of the Ancients: Aug. Sence. Non posse praetenditur, non velle in causa est: No sooner was Lot in Zoar, but the Lord rained down fire and brim­stone upon Sodome: Such stand in the gap to turn away the Lords wrath; but when they are removed, what remains to stop the current of divine vengeance? when the precious fruits of the earth are gathered into the barn, the hedges are broken down, the beasts over-run all: When the Jewels are taken out of the Trunk, the courser things are thrown over-board; when Noah is housed in the Ark, his Pella, the fountains of the deep are broken open: Woe is mee, saith the Prophet Micah, The Good man, (the Great man) is perished out of the Earth: Psal. 12.1 De contemptu mortis. and Da­vid cries and praies, Help Lord! as if the Heavens had been falling on him: Heinsius reports, that the Sun with-drew its shine, and was eclypsed when Joseph Scaliger dyed. Darkness seizeth upon us in these parts, wee have had many of quality lately taken from us; it is well if the Lords wrath bee not comming upon us.

[Page 261]Secondly, Because when they fall, the persons with whom they conversed, Jer. 48.25 Zech. 10.4 the places in which they lived are exceeding­ly weakened: As in the Text; And I am this day weak: And are not wee this day weak? Behold the Family; is it not a weak Family, a disconsolate Widdow, tender, sickly children: A weak Town, hee was under the most high, our strength and munition, our defence and protection: Should wee unite our hearts and hands, our power and policy? Alas what can wee do! Our strength is weak­nesse, our wisdome foolishnesse; As Je­hosaphat said, so wee say, O Lord wee know not what to do, but our eyes are towards thee: In uno Caesare multi insunt Marii; There are many men in one Great man: One Josiah in a Kingdome, one Lot in a City, one Paul in a Ship, is of more value and vertue, than many thousands: Labans family fared the better for Jacobs sake, Pharaohs Court and Kingdome fared better for Josephs sake, and hath not this Town, these parts of the Country, fared much better for this great mans sake? Every great man, if hee bee a good man, is a great blessing and strengthening to the place in which hee lives; a blessing by his presence, a blessing by his prayers, a blessing by his example, which is as a Looking-glasse for others to dress them­selves by; a blessing by his counsels: The death of faithful Ministers weakens won­derfully; [Page 262] the weapons of their warfare are mighty with God, 2 King. 2.12 and mighty through God: The death of zealous Magistrates weakens infinitely; but I must not expatiate.

See that no­table Text, Judges 18 7. when there was no Magi­strate in Laish, [...]n increased, and ruine ap­proached.Thirdly, Because when such fall; sin commonly increaseth exceedingly: Not only the Laws, but the lives of great men, it truly godly, give a shrewd check to daring impieties and prophanesse; ma­ny whose hands only were chained but their hearts not changed, may break our, and fall off, returning with the dog to his vomit, and the Sow to wallow in the mire again: It is not unknown to hundreds of us within these walls, that this great mans countenance had special influence upon all the vile wretches that came nigh unto him: Hee could do ve­ry much with a look: I could not in that compare him to any other but Lu­ther, De vita Luthe­ri. p. 168 Melchior Adams reports of him, that hee had such a Leonine aspect, ut ocu­lorum suorum intentionem rectâ aspiciendo non omnes ferre possunt.

How was the prophanation of the Lords day prevented; Travellers accord­ing to Law punished; drunkennesse sub­dued, &c. Tremble godly souls to think how the eye of Gods glory is like to bee provoked; let rivers of waters run down your eyes.

Is there not matter of lamentation, when the winds are rising, the Sea swel­ling, [Page 263] the Heavens lowring, and the ene­my approaching? to behold the souldiers gasping, the Pilots and Steers-men dead upon the deck: How shall the little flock bee kept out of the jaws and paws of the wild boar, and Beasts of prey? O pray, Lord remember thy Lilly amongst the Thorns, thy Lambs amongst the Wolves, thy love amongst the daughters; The Saints are as speckled birds, Jer. 12.9. Jerem. 12.9 All about them are enemies to them.

Fourthly, Because otherwise they cannot make a right use and improve­ment of their death and dissolution: It is the Lords will that wee should make a right, good use of his rod upon o­thers, and of the fall of others.

Quest. What use should wee that survive, now make of this Princes dissolution?

Answer, A threefold Use.

• An Honourable Use.
• An Charitable Use.
• An Profitable Use.

An Honourable Vse, in relation to God, acknowledging his power and su­premacy, his soveraignty and authority over man, to kill or make alive, to de­liver from death, or to death.

A Charitable Vse, in relation to them who are afflicted, or taken away by death; not concluding them the greatest sinners, because they are the greatest sufferers; or that it is for some notorious impiety that they are cut off in the midst [Page 264] of their daies: Their death may bee in mercy to them, in judgement to us.

A Profitable Vse, in reference unto our selves; wee should learn thence to walk humbly, to put our hearts in order, to see what the bitter fruit of sin is, &c.

Though the occasion of our comming together this evening bee very sad, yet the opportunity is sweet, if wee can learn rightly to improve this great mans fall: I remember Plotinus hath this passage: Men should so live, and so die, that o­thers might learn some good from them, both living, and dying: Anatomists and Physitians advantage themselves by dissecting dead bodies, and prying into the inward parts, wee may spi­ritually profit our selves by a serious consideration, and observation of his dis­pensations in the Fall of Princes and Great men.

Fifthly, Not to take notice of, not to lay to heart the death of such men, is a God-provoking sin, a fruit of sin, and the cause of many horrid iniquities, and grievous transgressions: This inconsi­deratenesse is that which the Prophet checked and much lamented, Isa. 57.1. None considereth that they are taken a­way from the evil to come; none pon­dered it in their hearts; they did not search into it; what should bee the minde and end of God in it; God laies it to mens charge, that they lay not those things un­to [Page 165] their hearts; as if personal mortality were not sometimes a presage of publick misery: This is a direct violation of a divine injunction, Eccles. 7.3. The living shall lay it upon their hearts: Is not the hand of God in this sad providence? It is hee that helps us into the world, and it is hee that helps us again out of the world: the key of the womb, and the key of the grave are in his hand alone: The actions of Princes and Great ones in the world, every eye almost observes; and shall wee slight the operations of his hand; the Lord complains of this, and severely punisheth it Isa. 5.12. Isa. 4 [...].25. Jer. 5.3, &c. Once more.

Sixthly, This argues our due, Phil. 2.29 and true estimation of them, according to the charge. Hold such in reputation: It is otherwise a clear demonstration wee nei­ther loved them, nor prized them; if they dye unlamented, it is strongly pre­sumed, they lived undesired how can wee say wee love them, when their lives are not worth our prayers, nor their deaths our tears? A good man is a common good, a common treasure, wherein every soul hath a share, that man hath a hard heart that can hear of such mens deaths with a drie eye.

In the eleventh of John you have Christ weeping at Lazarus his funeral: it is observed, that hee wept thrice, but never laught: Ter flevisse legimus, ri­sisse [Page 266] nunquam legimus: why wept hee now? [...].

Andreas Cretensis gives this for the rea­son; hee thinks Christ lamented not o­ver Lazarus, but over the Jews, because of their infidelity, that although they should see the miracle, Lazarus raised from the dead, yet they would not be­leeve in him.

The tears of others (as others) who were by-standers did draw tears, even from Christ himself, [...].

I shall passe by the reasons given by Cyril, Rupertus, and others, and only ac­quaint you with Augustins, and Maldo­nats: Christ therefore wept, saith the Fa­ther, that by his example hee might teach us to weep at the funerals of reli­gious and useful persons.

Christ therefore wept, saith the Je­suit, as the Jews interpreted it, non pessi­mi in hac re authores; because hee loved him, you can apply it: I passe it.

The Application of this Observation, In two Uses.

Use 1For Correction, This checks such, if there bee any such, amongst us, as take no notice of, and lay not to heart the falls of great ones, eminently useful in their Generations: I hope there are none such with us in this throng Assembly, of whom it any bee said, as was of those Widdows of the Priests, Psal. 78.64. [Page 267] Their Priests fell by the sword, and their Widdows made no lamentation: Yet if there bee such elsewhere, that are glad in their hearts, that they can see with their eyes, such Great men laid in their graves; let such tremble: Now they may drink, and bee drunk, stagger, and fall, quarrel, and braul, now they may pro­phane the Lords day without controule or contradiction; they are as good as the best, who now survive; they may swear, and swill, and swagger, and fill them­selves with Wine and strong drink, and sin securely; O miserable, vain man! Nullum pejus malum libertate peccandi; Thou hast the most reason to lament the death of such; if thou didst but appre­hend thine own condition: It is a fearful character of a gracelesse man to rejoyce on this account, in the death of great, good useful men: Paulinus reports of Ambrose, that hee would weep bitterly when hee heard of any godly Ministers death: Are not good Magistrates Gods Ministers? Heirs of restraint? The bet­ter they bee to us in their lives, Rom. 13. the more bitter to us should bee their deaths; as while they live, they are much to bee honoured; so when they dye, they de­serve much to bee lamented: There is no strong rod to bee a scepter to rule us: Ezek. 19. ult. This is a lamentation, and shall bee for a lamentation.

Use 2For Exhortation; Weep, yea, weep [Page 268] bitterly, yee persons of quality; Yee Noble Collonels, yee valiant Captains of his acquaintance and allyance: Your number is lessened, your hands are weakened: There is a Prince and a Great man fallen, who adventured him­self in the high places of the field; a man of an Heroick undaunted spirit: Weep, yea weep bitterly Reverend Fathers and Brethren in the Ministry: Know yee not that there is a Prince and a Great man fal'n this day in Israel, whose paternal care was manifested in his provision for you, and protection of you?

O Leigh! O Lancashire lament thy losse; with trembling hands and bleed­ing hearts may wee remember the year 1655. Three Suns set, Three Stars of the first magnitude, shot, Three great men in one year, two of them in one month; Holland, Ashurst and Atherton.

That thrice, worthy, and deservedly honoured Gentlemen, Mr. Edward Hol­land, a man admired by all who knew him the Phaenix of Lancashire, of whom I may say, having had more special oc­casions and opportunities to know him intus & in cute: For depth of learning, especially in Philosophy, and the Ma­thematicks; for solidity of judgement, strength of memory, quicknesse and acutenesse of conception, and which is the Ornament of all, Holinesse of life, fervency in prayer; for Humilitie and [Page 269] Affability, his fellow is not easily (if at all) found in the North of England; Mr. Cases. [...]. Ep. to the Reader. if any suspect my partiality, let him read his praise in print by Reverend Mr. Case; if learning make a man (as it doth, not naturally, but morally; not essentially, but accidentally; it is the beauty, the lustre, the Ornament of a man) then I may say, hee was one: If grace make a good man (as it doth without dispute, no man can have it, but hee shall bee like it) then hee was one; of him I may say (and I shall say no more) as Nazianzen did of Athanasius, Hollandum laudare est i­dem ac virtutem ipsam laudare.

The second I mentioned is Mr. Willi­am Ashurst, of whom all that knew him (and hee was known by the most knowing and worthy men in England, Scotland, and Ireland) may say as Nehe­miah did of Hananiah, Nehem. 7.2. hee was a faithful man, and feared God above many: hee was the glory of his Country; it is Scripture language; they that are truly godly and noble, they are the blessings of a Kingdome, Eccl. 10.7. the glory of a Kingdome, Isa. 5.13. Their honourable men, (or their glory) are men of famine, an incomparable man; did you ever know so good a head, so well hearted; or so good a heart, so well headed? I shall say no more of him, but as one did of Her­cules. [Page 270] ‘ —Quis Ashurstum unquam vituperavit.’

And before our teares were wiped from our eyes; another of Jobs Messen­gers, as it were, brings us tidings of sor­row, and bitter lamentation, of this Prince and Great mans fall this day in Israel: Wee are the men who have seen affliction, and still do see: and I am fearful, shall see more; the dart of death (I doubt) is not removed from this af­flicted, shattered family: Joseph is not, and Simeon is not; and must Benjamin go too; Holland is not, and Ashurst is not, and Atherton is not; and shall the hopes of these worthy Families go too? all these things are against us.

Shall I call on you, Worthy Gentle­men of his dear Relations, to take notice of this sad providence; this invaluable, and almost irreparable losse; it is your wisdome to study these dispensations, and to bee sensible of the Lords displea­sure; weigh your losse in the ballance of the sanctuary.

Vide Pos. in vita Aug.Weep! O Weep yee Inhabitants of Atherton: As Augustin did by Davids penitential Psalms, even so do you by the words of my Text: Hee caused them to bee drawn upon the walls of his chamber, that hee might read them as hee lay in bed; hee read and wept, and wept and read: it may bee our iniqui­ties, have provoked the most high in much displeasure to take him from us, [Page 271] and put a period to his daies that so hee may bring upon us the judgements long since deserved, and now much feared: He was a Star of the most benigne influence that hath risen in our Horizon within the memory of any now alive; the more therefore by us to bee lamented; let not that bee our sin which was their Judge­ment, Jer. 16.5. Ezek. 24.23.

I remember Seneca reports of Senecio Cornelius, that hee was a tenacious, Ep. 10 co­vetous man, care who would for their souls, hee was only solicitous about his body, and his mony; when hee had all the day long waited on his dying friend, and his friend was dead, hee returns to his house, sups merrily, comforts him­self quickly, goes to bed chearfully, his sorrows ended, and time of mourning expired, before his friend was interred: Let none of us follow his example and practise: Let us lay this Great mans Death close to, and keep it long on our hearts; let us lament over him, saying, Ah Lord! Ah his glory! let us fall down upon our faces, as Ezekiel did, when Pe­latiah the son of Benajah died; and depre­cate the processe of his Judgements, that no more breaches bee made upon us; In wrath; O Lord! remember mercy.

3 Observation.

It is a lawful and needful thing to speak honourably of Great men at their Falls and Funerals. We may say good of [Page 272] when dead, whose constant work and practise it was to do good while they lived.

It is lawful thus to do; the practise of the Spirit of God is warrant enough; it was the Holy Ghost who writ Jehoia­daies Epitaph; They buried him in the City of David, 2 Chron. 24.16 among the Kings, be­cause hee had done good in Israel, both towards God, and towards his house: It is said of Josiah in his commendation, like unto him there was no King, 2 King. 23.25. Moses and Mordecai; Heze­kiah, Saul, and Jonathan, with Abner in the Text, after their deaths have their due praises.

In Fest. om. Sanct. Serm. 5It is useful thus to do, plane quod eo­rum memoriam veneramur nostra interest, non ipsorum, as Bernard speaks; E [...] sancto­rum commemoratione gestorum ad omnes provenit utilitas.

Use. Cave ne lingua tua feriat col­lum tuum Scalig. Arab. Proverb.Let this silence the detractours of our times and territories; no sooner is dust cast upon the heads, but they throw dirt in the faces of our Worthies: Augustin fitly compares such to Dives his Dogs, they lay licking, and sucking Lazarus his sores, his sounder parts they never med­led with.

It was one of Solons Laws, that none should dare to speak evil of the dead, and Plutarch tells us, [...]; Plutarch in Poplic. p. 102 it was highly commended, and [Page 273] duly observed: It is not so with us in this censorious age: veterum mos fuit (saith one) neminem sepelire, nisi prius lau­datum, &c. The Tongues of many are like the Duke of Medina Si­donia's sword; it knew no dif­ference be­tween a Ca­tholick and an Heretick; but that hee came to make way for his Master. Qui regit, sig­num est in quod Satan omnia jacula dirigit, Luth. It was the custome of old to lay none in their graves, till some O­ratour had given the by standers a full account of the deceaseds virtues; but tempora mutantur, & nos: It is recorded to Vespatians honour, that hee was more ready to conceal the vices, than the vir­tues of his friends; such commonly are best acquainted with others infirmities, who are least observant of their own ini­quities, and irregularities: To trample upon the reputation, and stain the glo­ry of the dead, argues thee to bee a kin to Fleas, who bite most, when men are asleep; or as the Poet speaks,

Rectus ordo requirit, saith Bernard in his Epistle to Bru [...]o, ut prius propriam, deinde alienas curare studeas conscientias: The charge is, Levit. 19.17 Thou shalt not hate thy Brother in thy heart; thou shalt in any wise reprove him, by no means reproach him: Observable is that of our blessed Sa­viour, Luk. 7.37. Vide Mald [...] ­na [...]. in Luk. 7.37 Constans om­nium vererum authorum opi­nio est, fuisse meretricem, si non vulgo pro­stitutam, pa­rum certe caste viventem. There was a woman in the City which was a sinner; no won­der, what woman is not? wee may guess both who the woman was, and what the sin was, and which City it was; but hee neither names the City, nor the sin, nor [Page 274] the sinner; seeing her reformation, hee consults her reputation: Go and do like­wise: Omit no opportunity of speaking well of others; do not ever speak evil of others, when you have opportunity and just occasion, it is a greater commenda­tion of your goodnesse, that you might, and would not: Posse & nolle nobile est.

For us to bee ill spoken of, and not de­servedly, is neither our fault, nor our case alone; A pimpled face discovers a dis­tempered Li­ver; a stinking breath, cor­rupted Lungs; and a back-bi­ting tongue, a base rotten heart. it is a comfort that ill tongues cannot make ill men: Nemo est tantae faelicitatis, qui dentes semper evadet ma­lignitatis: It was said, Christ was a wine-bibber, and Paul mad: It is an ill property, never to requite any courtesy, ever to revenge an injury upon men li­ving; it is basest when dead; but to con­clude this Use, let the Motto which was fixed upon the door of a certain Senate-house, Drex. Orbis Phaeton. bee in every detractours eye, Si quem laudare non potes, ne vitupera: It was matter of sharpest censure to the Grammarians, that they were better ac­quainted with the evils of Ulysses, than with their own.

Use 2Let mee exhort you all, high and low, to know, and do your duty; Give unto Cae­sar the things that are Caesars: Render to all their dues, honour to whom honour belongs: To practise my self what I presse on you, is your expectation: I shall do in this what I can, though I can­not [Page 275] do what I would: And not only at this time, but when ever just occasion is offered; I shall do it of others: Foolish and sottish people snarle at the Painter, if the Portraicture bee not in all parts very beautiful, and comely, when as the effi­gies is drawn unto the life, and exactly resembles, or represents the person in all parts: bee it your indeavour to do well while you live, if you would have others to speak well of you being dead: Augustin blamed some Ministers for com­mending such in their Pulpits, whose souls, probably were frying in Hell: Of Julian the Pelagian hee said, Idoneus erat dicere panegyricum Satanae; hee was a man fit enough to make an Oration in commendation of the Devil, as Bruno an Italian did.

It shall bee my care to say what I know is true; and not to leave a lye behinde mee, nor draw the guilt thereof upon mee: All the Princes in Europe will not do mee so much good, as a ly may do mee hurt: I remem­ber that of Zenophon, Page 527. de Agesilao. [...]: If I answer not the expectations of Relations, culpetur ingenium non voluntas: If I seem to others exuberant, let them pardon mee; I may know more of him than others do: I confesse my unfitness for this present task; neither is my heart, nor head, nor hand inured to Panegyricks, or [Page 276] such funeral Encomiasticks: I fear (as Na­zianzen did) speaking of his Sister Gor­gonia) I shall speak below, not above the truth, nor his worth: I shall however bee short in the Narrative, and give you Ho­mers Iliads in a Nut-shel: Ezekiel pour­trayed the City of Jerusalem upon a Tile: deep sorrows (such is your posture) will hear no long orations, they never make long speeches, as hee said of Psan­nenitus: Leves loquuntur curae, ingentes stupent.

Shall I then come to this Prince and Great man, whose sad Funerals you are now celebrating; neither his person nor his actions can bee hid; hee was a City built on a Hill; his story is yet fresh and lively in all your memories, and the stage whereon hee acted, is yet warm: Shall I say of him, as Scaliger did of Strisset, the Calculatour: I very well may, Dignus erat, quem nec senium se­nem faceret, nec naturae lex vita privaret; but more distinctly: And

First, Concerning his original, the pe­digree or Parentage of this worthy Gentleman; it is so generally known to bee Noble, that to say much were su­perfluous in a thing so conspicuous; but to divine providence, and his worthy An­cestours, hee was most beholding, for that hee was sprung of such an ancient and venerable stemme: [...], as the Phi­losopher [Page 277] speaks in the fourth of his Po­liticks, chap. 18. yet that's true of Plu­tarch before hinted▪ it is [...], Men are not born of noble Progenitours by hap-hazzard: Sen. Rhetor, Contro. 6 Notable is that of Se­neca; Si possent homines sibi sortem fa [...]ere, nascendi nemo esset humilis, nemo egens, &c. Had men it in their power, who would not spring from a royal root? Hee was not of a low and base extra­ction, as some of the Grandees of our times: It was the Churches lamenta­tion, that they who were brought up in Scarlet, embraced Dung-hills; Lam. 4.5 it is a la­mentation, and may be for a lamentation, that they who were brought up on dung­hills, are now cloathed in Scarlet.

Hee was no reproach to his Parentage, nor was his Parentage a reproach to him: As hee was the Head, so hee was the Honour of that ancient Family: Its Ornament and Muniment: In his youth hee was accounted worthy of com­mand, in a valiant, victorious Army: with Adino the Ezrite hee deserved to sit in the chief seat among the Captains, 2 Sam. 23.8. Hee never trailed the pike to come to preferment: Hee was not a Lion before many Harts, nor an Hart before many Lions; but a Lyon before many Lions: Another Scanderbeg, or Zisca, so prudently and valiantly did hee deport himself: Seldome was such a man so caused, or such a cause so man­ned, [Page 278] as that which hee mannaged, and in which hee was ingaged: For his Magnanimity, all that knew him, much admired him: This David commends in Abner, and wee in him; in a word, hee was stirpe & ingenio bellicosus.

Providence now puts him on to change his condition: Though there bee some truth in that of the Heathen.

A single life is not so sorrowful, yet there is a truth in this.

A vertuous wife, is the life of life, which hee was blessed with above many; a Gentlewoman of honourable descent; one of rich and rare qualifications; from her infancy dedicated to, Mris. Mary Bold, de Bold. and educated for God; a child of many prayers, of unparrellel'd prudence, providence, pie­ty, humility, modesty, and beauty: To say no more, remembring that of Sal­vian in his fourth book Ad Ecclesiam Ca­tholicam: Praise cannot bee safe there, where life it self is not safe: while per­sons are subject to mutability, they can­not bee praised with security: It is matter of lamentation to see persons of quality, so degrading and disparaging themselves by their base carriages, and [Page 279] marriages: But I shall passe on.

Now must hee serve his Generation and Country in another way; and therefore is authorized and impowred to act, as, Conservator del peace, Dives potestas pauperem facit Rempublicam. a Justice of Peace, [...]: In which hee preferred the publick good, be­fore his own private gain and inte­rests: Hee consulted the welfare of Re­ligion and Justice, not his own case, or safety: O that all in Authority were more negligent in things belonging to themselves, and more diligent in such things as concern the glory of God, and the Churches good: Faithful Ministers were incouraged, the Fatherlesse and the Widdows righted, Justice duly exe­cuted; his equity and impartiality was very exemplary.

Paulo majora canamus: Higher ho­nours were yet prepared for him, and appointed to him, viz. the Shrevalty: which hee neither sought, nor bought, but shunned, as far as modesty and safe­ty would allow: Concerning his de­portment, the noblenesse of his spirit, the unanimous and honourable atten­dance of the Gentry, &c. I shall crave leave to bee silent; many of you saw, or heard, that his disposition ran parallel with his elevation.

Nor shall I leave him thus; something more remains.

For his Temperance and Sobriety; [Page 280] hee was a coppy for others to write af­ter; a Looking-glasse for them to dresse by: And this was the more memorable, because hee lived in Lubrico loco & aeta­te: A virtue this is of special influx; of a sober man I may say as Apollonius did of Vespasian for his early rising, and time­ly stirring, [...]: It is a rare virtue in some persons of quality, whose vivere is bibere, as Scaliger speaks of the Ger­mans, both in pronunciation and practice: It is a good quality in a spunge to drink up much, but not in a Prince: as De­mosthenes told Aeschines, commending Philip of Macedon, for a jovial man, and one who would drink freely.

For his Humility and Affability I might say much; hee was in honore, sine tumore, in elatione, sine praelatione, &c. hee knew when to stoop and stand up, and did both; it is rare to see one so high, so lowly: so well descended, so free from morosity and superciliousnesse, and humble-hearted; hee knew that pride was the badge of an ignoble spirit, a stinking weed, that's wont to grow and thrive most in the worst soils and souls: hee knew hee might easily bee too high, but could never bee low enough; hee would not passe by an excellency in o­thers without observation.

For his disposition in relation to the poor and needy, it was generous and liberal: I seldome, or never sound his [Page 181] ear or hand shut against charitable mo­tions: Hee knew that those that did good to the poor and needy, for Christs sake, God would do good to them for the poors sake; sure for his Sons sake: Hee knew, that hee who promised, they should have that asked, had first com­manded such to give unto them that asked: I might call on you hono­rable and beloved, and plead the cau­ses, and spread the cases of the distressed before you; in the words of Augustin: Tu contemnis egentem tui? Deus non con­temnit, egentem sui, &c. why dost thou give them childish or churlish answers, gives God such unto thee? or as Nazi­anzen, [...], why shouldest thou treasure up for Theeves, or Moths, or mutability of times? Prov. 11.24 Look upon the necessities of others, not as strangers, but as members, as you would have the Lord to look upon yours: Bee good to all, God is so: especially to the houshold of Faith: Vnmercifulnesse is a sin which least becomes, and worst beseems one that hath tasted of the Lords gracious­nesse: Date obolum Bellisario, may bee the cry of such as are now in pomp and Majesty.

For his Judgement, It was not Epis­copal, nor Congregational, but Presby­terial: as conscience-bound, hee freely submitted to examination, the great [Page 280] Rock of offence: His opinions such as might save him, rather than raise him; and therefore hee truly and duly ob­served the Lords day: His diligent at­tendance upon divine Ordinances, was very exemplary; with what reverence and fear, so far as man could judge, would hee attend unto the word dispen­sed by the Lords Ministers; when by reason of the weaknesse of his body hee could not come to the solemn publick assemblies; wee saw the willingnesse of his mind, that wee should come to him, and therefore had his Invitation (to us a command) to come often to pray with him, and preach to him every Lords day evening at least, till the Lord had ei­ther restored him to health, or removed him out of the Land of the living by death; which was done, not without te­stifications of his thankfulnesse. And

This was further memorable; There was not that omission of that family-perfuming and preserving Ordinance of Prayer, reading of the Word, &c. in his house, as is I fear in many families of quality: It is true: His house was not so with God, as was desired; nor was holy Davids, 2 Sam. 23.5 nor any of ours: yet it was not without calling upon God, nor without the special blessing of God: Lib. 4. de Gub. Dei mihi pag. 114 Ubi fusius. It was Salvians sad complaint, Si honora­tior quispiam religioni se applicuerit, illico honoratus esse desist it: Si fuerit sublimis, [Page 283] fit despicabilis, si splendissimus fit vilissimus, si totus honoris, fit totus injuriae, &c. Blessed bee our God, our times are not such: O that you would bee more frequent, and fervent in your addresses to God! You may bid farewel to all good daies, when you bid farewel to all good duties: If you send up no prayers to God, no desires to God, sure, you have no de­sires of God, nor after God? Are not the least of his blessings (if there bee any little) worth praying and staying for? whence doth this omission arise? From a principle of ignorance, or negligence; of carelesnesse, or covetousnesse, or from a principle of forgetfulnesse, or fearful­nesse? sure I am, if you and your houses serve not God, God will neither save you, nor your houses; Read and tremble, Prov. 3.33. Jer. 10.25. Psal. 9.17.

In reference to his Relations, I may give this character of him in short.

To his precious Consort, hee was a loving Husband; they liv'd some, and might have many years together, many more had the Lord spun out his thread, as Rubenius Celer and his wife did, with­out reconciliation; they did never need it: Erant duo in carne una, Aug. & duo in voce una; they were not one in many things, and two in some things, but one in all: There was no cause of crying, ‘ —Eia Johannes, eia Maria.’

To his children, a tender-hearted [Page 284] Father: Not many (if any) more: O that you and I could manifest more spi­ritual love to our little ones: The love which wee bear unto their bodies, is but the body of our love; the soul of love, is that love which we bear unto their souls; Let us pray more for them; Gods good­nesse, their Ancestours prayers, and their own lives, every day growing bet­ter: Were the three Advocates which ( Grotius saith) the Israelites had: Come­liness in children, is riches, if nothing else bee left them, said a learned Knight; It is more true of godlinesse: Sir W. Raw­leigh. Si nil ora­rem, nil curarem, said Melancthon: Should I not pray for my children, I should not care for my children: Your prayers may do them much more good, than all the portions you can leave them: Before the flood children died not before their Fathers, unlesse by a violent death (as some of the learned say) they ground it on, Gen. 11.28. Hanan (say they) is the first that's noted to die before his Father: Not much to build on this: Pray wee for our children con­stantly, and instantly, and when-ever they bee taken from us, wee shall resign them up more chearfully; Vide Amam. Hebr. Gram. pag. 164 A Laolde in Ephes. 6.4 and though they die before us (as wee see many do) yet our consciences shall bee much quieter, and our comfort greater.

To his Tenants hee was very respect­ful, by them highly honoured and reve­renced: [Page 285] And his death is, and will bee much lamented: Though tears from such bee no commendation to a living, yet they are credit to a dead Lord: Such another in his room, and of his name is, I am confident, the desire of their hearts, and will bee the delight of their eyes.

To the Neighbour-hood very useful: Causinus reports of one, that whatsoever question was propounded to him, his answer still was Love: whence commest thou? from Love; and whither goest thou? to Love; and where wast thou? with Love: It was the design of this worthy, in all matters, as I have been in­formed, to preserve Peace, and Love.

To us of the Ministry hee was very dear, and deservedly precious: Salvus est Artifex; is all wee can solace our selves in: Hee had a great room in our hearts, a great share in our prayers; hee was a man of many prayers and tears: How were your hearts inlarged, and assistance from Heaven vouchsafed, both in pub­lick, and private, with him, and from him, as if deliverance from death had been the Lords intendment: But his prayers for himself, and your prayers for him, I hope are not lost; though in this they were not answered: The prayers of dying persons are living, Priusquam e­gressa est oratio ex ore [...]uo; ip­se soribi jubet in libro suo. Bern. last­ing prayers; Stephens were so: God knows how to lay us by, and our prayers up: Hee spared no pains, hee [Page 286] used all means to incourage us in our work, and to provide for us, riding ma­ny a mile, writing many a letter; Wee never wanted his counsel, nor his coun­tenance: His heart, nor hand, Ano­ther Hezekiah, Josiah, or Nehemiah hee was to us, you have heard it, wee experi­enced it.

As Ulysses said of Achilles: Could our prayers, or tears have prevailed with the most High for the prolonging of his life, wee might have had him with us to our comfort, whom hee hath taken from us, to our smart and sorrow: But hee is fallen, hee is fallen: Shall I tell you how? Not as Cornelius Gallus the Prae­tor, not as Tegillinus, Nero and others; to the stories of whose shameful, sinful falls, I presume you are not strangers, they fell; as if their real design had been to dwell with Devils to eternal ages.

Hee lost not his life for treachery, as some within our memory; hee dyed not violently, not sordidly, nor suddenly; as this great man in my Text, his sicknesse was long, his disease lingring, his pa­tience great, his resolutions religious, his tears many: It is said of Adam, that hee would turn his face towards the gar­den of Eden and weep often.

For his disease I cannot say much, nor [Page 287] is it very much material: The Clocks never smote all at once; nor did the learn­ed Physitians agree in their opinions, or prescriptions: Wee see hee is fallen by it, and left all that knew his worth, Athenienses Phenoen nomi­nant, Hippo­crates Phtisin. Vide Gal. in Aphor. Hip. lib. 7. p. 555 mourners: una dies interest inter mag­num virum & nullum; as Seneca said of the City.

It was conceived, and by most con­cluded to bee a Phtisis, an ulcer of the lungs, a consumption; of this the first man that ever lived, dyed▪ Tirinus saith so: If his assertion or te­stimonie bee with you of any validity; Tirin in Gen. 2.17 Aug. Tract. super Joan. Perer. in Gen. p. 144 Greg. Hom. 37. in Evan­gel. Caepit mori corporè (eodem quo peccavit mo­mento) longa illa Phtyseos, seu internae cor­ruptionis morte, Agustin, Pererius, Gre­gory, and others are of his Judge­ment.

To say no more at present; Hee fell in the Meridian, in the very Zenith of his Honour: Shall I say of his death, as Philip did of Hipparcus's: It was in a good time for himself, but for mee too soon: Wish I could, and thousands more, had the Lord so pleased, that like the Sun in Joshua's time hee might have stood still amongst us; or if by some degrees hee had gone back (as the Sun in Hezekiahs time) by this sicknesse, yet that hee might have recovered his daies and health again; But the will of the Lord is done, and ours in his.

I have but one word more by way of [Page 288] humble Advice, and it is to the Town of Atherton: Study this black, this afflictive providence, Non est muta rerum natura, sed undi (que) lo­quax. Erasm [...] which gives the occasion of this sad and solemn convention, there is much in it.

Look upon the death of this your wor­thy Lord and Master, as a said progno­stick of some approaching Judgement: his death it is feared will make way for the Lords wrath; Antequam oc­cidere sinat deus solem Justi alicujus, oriri facit so­lem Justi alte­rius, Eccles. 1.5 Quando Luminaria patiuntur Eclypsin, signum malum est mundo: The Jews have a saying; The death or fall of one Great man is the rise of another: pray that it may bee so in this ancient Family: Moses was solici­tous about a successour, and beggs an im­mediate choice from Heaven, but one under his own roof, within his own walls is to bee the man: Vide Chrys. de orando de­um, lib. 2. & Ab. Seult. de precar, cap. 29 There is within the walls of this worthy Family a pair of hopeful, goodly children to repair this breach, and recruit this losse; pray that they may bee double comforts to that Family, and blessings to this Town: O pray! pray, the power of prayer is wonderful.

Labour to see your own mortality in his death; The Jews in dangerous sick­nesses change their names, this alters (say they) the sentence of death given out against him; if death bee de­creed to N. it is not to M. now hee shall not die, as a new man hee shall have length of daies. and since you must die, do not sin; so live, while you live, that when you die, your death may lead you to a bet­ter life: Desire not long life much; [Page 289] the longer you wish to live, the longer you wish (if godly) to bee out of Hea­ven; let your death-bed rather finde you fit, than fit you for God: measure not your lives by the years which are gone, but by the good which you have done: Notable is that of Seneca, Respice celori­tatem rapidissimi temporis, Epist. 99. cogita brevita­tem hujus spacii, per quod citatissimi curri­mus; and elsewhere; nec ulla res magis proderit, quam cogitatio mortalitatis, Lib. de Ira. stat super caput fatum & pereuntes dies impu­tat, propius (que) ac propius accedit; I have not time to english them.

Live more to God, and more upon God, since this Cisterne is broken: Satis praesidii in uno deo. Calv. Ad­dresse your selves to him, in whom all your fresh springs are: In the Summer season, viz. the day of prosperity many springs are drained and dried up, which in the winter of adversity are fresh and full.

Take heed how you suffer your affe­ctions to wander abroad, and about ter­rene Objects; the stars which have least circuit, are nearest the pole, and men who are least perplexed with worldly mat­ters, are commonly nearest God: Is not he an unreasonable wretch, whom Heaven will not satisfie?

Notable is that of Chrysostome, [...], In Ma [...]th. Homil, 4 [...] &c. All these sublunary [Page 290] things are full of vanity, insufficiency, mutability, deceit ( [...]) they are but phantasies, they have no solidity nor congruity to your spirits.

Preserve that peace and unity amongst you, which is so fresh and fragrant: It is your glory, your beauty, your safety; quod in cantu harmonia, Aug. in civitate concor­dia; Let there bee amongst us no strife, nor contention, unlesse, which shall bee furthest from strife and contention; is there any heart-burnings? let them bee turned into heart-breakings; Let all em­nities and animosities (if any amongst you) bee laid aside, and not resumed till you have another Lord of Atherton, who can (as this could) reconcile or re­move them with a word: Remember how legions of Devils have agreed in one man: Shall not the Christians of, and in one Town? when sheep But much one against another, a storm is approaching: Divisions are dangerous, disadvantagi­ous, and scandalous; the windes are very high, when the armes of a tree knock one against another. Vide Aug. in Psal. 133.1 O how good and pleasant a thing is it for brethren to live together in unity! so sweet is this, saith Augustin, that those who could never read the Psalter, yet can sing this verse: Bee of one minde, & Psal. 24. conc. 1. live in peace, and (though this Worthy bee taken from you) the God of love and peace shall bee with you.

[Page 291]Preserve the Ministry of the Word a­mongst you; Drus. in Amos 8.11 it is anima pabulum ad vi­tam aeternam; it is vita, victus, virtus, & custodia: Luther could live better in hell (as hee thought) with it, than in para­dice without it: You have done much, no Town in England (I am perswaded) more for it, repent not of your good works, as Pharaoh did, In all places where I record my name, Exod. 20.24. I will come unto my people, and I will blesse them; Precious Promises, Hear and your souls shall live: There is not so much of duty in the Precept, but there is as much of bounty and mercy in the Promise: The Ministry of the Word is bonum inestima­bile, a good never enough prized: I would not have you know the worth of it (as many do) by the want of it: I might say of its excellency and necessity, as the Rabbines say of liberty; If the Heavens were Parchment, the Sea Ink, and every pile of grasse a pen, the praises of it could not bee comprized, or expres­sed: There are some things which for their transcendent worth, and usefulnesse, are said to surpasse all humane under­standing; As The Love of God, Ephes. 3.19. The Peace of God; Phil. 4.7. The knowledge of Christ, Phil. 3.8. The Joyes of Heaven: If the joy of Faith bee un­speakable, and full of glory, 1 Pet. 1,8, what then shall the joy of fruition bee: without the Ministry of the Word, how can you [Page 292] come to know Jesus Christ, and him crucified? O lay not violent hands up­on your own souls: Turn not your backs upon the Lords Ordinances, they are of divine institution, not of humane invention: Expect not mercy without respect had to duty, lest you perish eter­nally; some say they are above Gods Or­dinances; the truth is, Gods Ordinances are above them, these are spiritual, they are sensual, carnal, &c. I know better things of you, though I thus speak; were ever premonitions prejudicial? I give you this advice (My Beloved) for no by or base ends: My trust is in that God who never failed his poor servant. If I live, Exiguo pane & halece conten­tus erat. Luth. Melch. Ad. in vita. Luth. p. 166 some place may need mee (though an unprofitable, despicable, obscure crea­ture) If I dye, I shall need no place: My Son, God will provide should uphold this base unbeleeving heart: A little served Luther, can I look for much? But this is my fear, Brethren, this is my fear, the removal of the Ministry from you; and others too: Magistracy and Ministry commonly fall together; they are like Hippocrates his twins; See Isa. 3.2. Lam. 2.6,7. Lam. 4.20 Our sins have provoked the Lord to remove our Magistrates, the breath of our nostrils; and they will re­move Ministers too, if not timely and truly repented of: It is for the peoples sins that God sometimes strikes their faithful Ministers dumb, and dead too, [Page 293] Ezek. 3.26. I shall leave one Scripture with you, and then commit you to God; It is that of Salomon the Master of the sentences; where there is no vision, Prov. 29.18 the people perish, [...] this is inter loca tremenda.

Some render it thus; Feriabitur po­pulus. the people will keep holy-day; they will have nothing to do, but weep, and wail; or they will do nothing that is good.

Others thus; Nudabitur po­pulus. The people shall bee stripped naked, left as a City without walls, exposed to the fury of the enemy, as a body without cloathes open to wind and weather.

And some, Manifestabitur populus. The people shall bee dis­covered; it will then appear, what is within, grace, or sin, what paintings, breathings after God in his Ordinan­ces, &c. Rebellis erit populus.

Pagnin thus; The people will grow barbarous, rebellious; and doth not ex­perience and observation prove it.

Others thus, Contemptibi­lis erit populus. The people shall bee of no esteem or repute, others may pitty them, but few prize them.

And some, Dissipabitur populus. The people shall bee dis­persed, scattered; and are not families strangely and sadly shivered and shatte­red, Congregations broken in minutula frustula?

And others; Abstrahetur populus. They shall bee drawn a­way with errours; either starved or poi­soned.

[Page 294]Once more:

Desolabitur populus.The people shall bee destroyed, or perish.

All conclude, it shall go ill, very ill with that people.

Clarissimis nec non in Christo Charissimis viris, Dom. Joanni Tilsleio, Ecclesiae Deanensis; ET Dom. Leonardo Claytono, Ecclesiae Blackburniensis, In agro Lancastriensi Re­ctoribus vigilantissimis, con­cionatoribus politissimis, Theologis eximiis. Vitam & faelicitatem.

QUatenùs nobis denega­tur diu vivere, relinqua­mus aliquid quo nos vixisse testemur; inquit C. Plinius secundus in Epistolâ quâ Silii Italici mortem de­flet, & ut satius est unum aliquid insignitèr; Plin. Ep. Libro 9. Rustico suo. quàm plurima mediocri­tèr, ita plurima mediocritèr, si non possimus unum aliquid facere insigni­tèr: Ori tamen meo digitum appo­nere [Page 314] proposueram sub silentio deli­tescens propter ingenioli mei obtusita­tem, scientiae pauperiem, & insana­bile illud scribendi cacoethes, quod nonnullos hodierno die (nollem & me) tenet: Seriem verò praerosam hanc (qualem, qualem!) decretorum dei, Causarum (que) & Mediorum sa­lutis, ad implendas vacantes quasdam pagellas, bonâ doctorum cum ve­niâ in lucem edere, & celeberrimis nominibus vestris (quae volitant do­cta per ora virûm) inscribere & dicare ausus sum; munusculum tan­tis patronis penitùs indignum fateor, memoris tamèn grati (que) animi publi­cum sit testimonium, pro multipli­ci vestrâ in me benevolentià, quam singulari cum gaudio indiès magìs magisquè sum expertus: Brevis est, inest autem sua gratia parvis: suadae delicias fastidit, quid refert (ut Lip­sii verbis utar) quo velo aut veste eam texerit author; comptu philo­logico series hujusmodi non est ex­ornanda; placent deo non solùm qui coccinum & dihaphum ad usum tabernaculi proferunt, sed qui pro modulo quod possunt, caprarum [Page 315] pilos arietumve pelles afferunt; acer­rimi criticorum judicii vestrum mo­derabitur suffragium, si misello & tenello huicce faetui arriseritis & aspi­raveritis, hoc ipsum (ut Salvianus ad Salonium) infructuosum saltem non erit quod prodesse tentavi; mens boni studii, pii (que) voti, etiamsi affe­ctum non invenerit caepti operis, ha­bet tamen praemium voluntatis. Va­letote (viri Ornatissimi) diu (que) Ec­clesiae Christi praesitis & prositis, omnigenis dotibus animas vestras: locupletet [...], conatibus vestris verè piis benedicat, faxitque ut studia vestra adultiora prelo man­dentur (non tineis blattisve comittan­tur) cedantque in dei gloriam & pio­rum emolumentum.