my Lords although the one of you is known to me but Ex auditu but being such as John gives of Demetrius I may speak to you both as I concluded my speech to you the last yeare that you may say with that worthy Judge of Israel Whose oxe have we taken and to whom have we wittingly done any wrong or at whose hands have we received any bribe to blind our eyes therewith Now as Plutarch writes of Garlick and Rue that being planted besides Rose-trees they make the Roses smell the sweeter So the corruptions of evill men set by the vertues of the good make them more pleasant in the nostrills of all good men The condemnation of evill is a secret commendation of them The threatning of judgment to the evill implies a promise of reward to them that are good Goe on in the name of God and the Spirit of the Lord even the Spirit of wisdome and understanding the Spirit of Counsell and fortitude the Spirit of Knowledge and the feare of the Lord rest upon you and guide you in all your Consultations Proceedings and Judgements that Justice and Equity may be advanced Vice suppressed Religion and Piety established Gods name glorified Peace maintained your Duties discharged and your Soules saved through Christ Jesus c. The fourth Sermon LVKE 12. 32. For it is your Fathers good pleasure c. WEe have in it observed four things 1. The Granter your Father 2. The thing granted a Kingdome 3. The grantees not all Adams sons but the Sheep of this little flock 4. The consideration or cause impulsive and that is nothing in man but the love and will and good pleasure of Almighty God your father is wel pleased The last time I supplied this place I spoke of the first I will now follow the words as they lie in order and leaving that which I noted in the second place to the last as it lies in my Text I will conclude the other two in this one Proposition Our heavenly father bestows upon the members of his little flock eternall life in his Kingdome of glory not for any merit either of Faith or of Works but meerly of his good will and pleasure We do not now dispute whether any being come to yeares of discretion can be saved without faith and new obedience I grant none can these and others be media ad salutem and fruits and effects of predestination to life but the question is which is the Sola causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which internally moves God to do this Here we exclude both faith and works yea predestination in Christ yea and Christ himselfe in whom as in the head this little flock was elected to a Kingdome and ascribe all those to the good pleasure of his will This is the little inward wheel which sets all the rest on work it 's the Primus motor which carries all the inferior orbes Election to Salvation the death and merits of Christ Vocation and the rest with and under it Election to glory is the first link in this golden chain it 's the Primum mobile that carries all the rest with it and for this and so consequently for all the rest we find no praevision either of faith or works or of any other thing for what could he foresee to see in man that is good but what from eternity he decreed to bestow upon him for his prescience in order of nature follows his decree that is he did not decree because he did foresee but he fore-saw because hee decreed things to be thus or thus but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good pleasure and will of God And surely this we may see as in a pure glasse as Austin well notes in the very head of the Church Mortal man is conceived of the seed of David by what works by what vertue did this mortall flesh merit that it should be united unto the Divinity that in the very Virgins womb he should be made the head of Angels the glory of the Father the only begotten sonne of God the righteousnesse light and salvation of the world Surely he was not made the Son of God by living righteously but it was the Fathers good pleasure that he should be dignified with this honour that he might make his little flocke partakers of his gifts But because we are now about divine mysteries in which we can know no more then the Lord hath revealed in his word let us follow this word as the Israelites followed the cloud which indeed shews the way to the promised Land and as the Wise men followed the Star which led them to Christ and it will bring us into the Kings chamber as a Father speaks Where are hid all the treasures of wisdome and knowledge God hath chosen us in Christ before the foundations of the world were laid that we should be holy c. And all this according to the good pleasure of his will Eph. 1. 4 5. here almost every word is an argument 1. He hath chosen us From whence did he choose us Out of that masse of corruption in which all mankind was drowned and was become sonnes of wrath and bond-slaves to Satan Well then as there could be no merits in them which he past by for if they had merited they had been elected so neither did wee merit why we should be elected but from his good will and pleasure have we obtained this grace 2. Before the foundation of the world Ergo from eternity Ergo not for works 3. That we should be holy Ergo not because we were holy and so the Apostle speaks of faith God had mercie on me Vt fidelis essem not because I was faithfull 4. According to the good pleasure of his will There is the ground and cause of all Our fathers good pleasure Even so O father because thy good will and pleasure was such Adde unto this that of the Apostle 2 Tim. 1. He hath called us with an holy calling not according to our works but according to his purpose and grace Where to our works hee opposeth Gods purpose and grace And not to trouble you with other places that in Rom. 9. where speaking of Gods free election of some and rejection or if you like the word better praeterition of others he sends us to the prine cause of all the pleasure and will of God 1. He instanceth in Ishmael and Isaac both begotten by faithfull Abraham yet one is elected the other left out but because the Jews might object that there was not the same reason of Ishmael and Isaac the one being begotten of a bond-woman the other of a lawfull wife Sarah to whom he was promised before he was conceived Therefore hee brings another instance in Esau and Jacob who though they were both children of Isaac and discended from faithfull Abraham to whom the promise was made In thy seed c. and were Twins of one Birth and in all things like save that Esau was the Elder
shall ever perish Thou art a Souldier in that Camp whereof the weakest in the end shall be a Conquerour Feare not the Lord is with thee thou valiant man Neither tribulation nor anguish nor nakednesse nor sword nor death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate us from the love of God in Christ Jesus He whose name is Amen the faithfull and true Witnesse and therefore cannot goe back with his word hath promised to his whole Flocke his divine protection and assistance in his Kingdome of grace and will at length bring us to everlasting happinesse in his Kingdome of glory Feare not little Flocke for it is your Fathers pleasure to give you the Kingdome The Third Sermon LVKE 12. 32. For it is your Fathers good pleasure c. HAving finished the former branch the Doctrine we are now to come to the second part the Reason and herein observe 1. The granter your Father 2. The thing granted a Kingdome 3. The grantees Not all Adams sons but the Sheep of this little Flock you 4. The consideration or cause impulsive and that is nothing in Man but the love and good pleasure of Almighty God your Father is well pleased At this time only of the first the Grantor your Father He who hath one only naturall sonne God begotten from everlasting of the same substance with himselfe and in all things equall to himselfe and one only begotten sonne by grace of Conception Man made of the seed and substance of a Woman both which concur to the making of one and the same individuall person of Immanuel the Messiah is if you take the word not personally but essentially 1. A Father of all his Creatures Similitudine vestigij because there is not the meanest creature in the world wherein he hath not imprinted some characters and foot-steps of himselfe in which respect Job calls the Worm his sister and mother Job 17. 14. 2. A Father of the Angels Similitudine gloriae So they are called The sonnes of God John 1. 6. 3. A Father of all Man-kind Similitudine imaginis wherein man was created Gen. 1. 27. 4. Not of all mankind but only of a certain number whom he before the foundation of the world was laid not for any goodnesse either of faith or works which he did foresee for what did he foresee but what he decreed to bestow upon them of his free grace and love pick'd and cull'd out of that masse of corruption into which by Adams sin they were to come and in the fulnesse of time effectually calleth that is separateth from the world and admits into his houshold and familie and makes them Who by nature were dead in sinnes and trespasses living members of Christs mysticall bodie Thus he is a Father of all believers I will be a father unto you and ye shall be my sonnes and daughters saith the Lord Almighty 2 Cor. 6. 18. The spirit of adoption beareth witnesse that we are his children and bids us cry Abba Father Rom. 8. 16. In this sense our Saviour bids us Call no man father on earth because we have but one Father which is God Matth. 23. 9 and sends us in our prayers to our Father which is in Heaven Matth 6. 9. Thus is he a Father of his little flock And well may he be called Father for what doth a natural parent to his child which the Father of Spirits doth not in an infinite larger and better measure to his 1. An earthly father begets his child and is the cause of his naturall being 2. He gives him a name 3. He feeds him 4. He cloatheth him 5. He protects him from wrongs 6. He corrects him for his faults 7. According to his meanes he provides an inheritance or a portion for him God doth all these to his sonnes the Sheep of this little flock 1. He begets us Jam. 1. 18. For which cause he is styled the father of spirits Heb. 12. 9. This is a meer work of God to which the power of free-will doth no more concurre then a child is a Coadjutor to his father at his natural generation I grant that as in substantial mutations before a forme be corrupted and another educed e potentia materia there are certaine alterations or previal dispositions for making way to this change So in this supernatural mutation when a sonne of Adam is to be made a son of God God ordinarily useth certain previal dispositions The Law and the Gospel are preached the heart of man is shaken with the terrors of the law and cast down to the ground as Paul was at his conversion and touched with feare of punishment sorrow for sinne desire and hope of pardon c. But as those previal alterations are no essential parts of natural generation though preparatives thereunto Nor is there in the Matter any more then a meer passive power for receiving the substantial form so neither are these previal dispositions any essential part of our supernatural regeneration Nor is there in the wil any active but a mere passive power for receiving this supernatural being which is only wrought by the finger of God The Apostles evidences are strong for this point let us heare them we are his workmanship created in Christ Jesus meaning that there is no more power in a naturall man for begetting himselfe a new then there was in that dry dust whereof Adam was made for assisting God in the creation of man A naturall man is dead in sinne Can a dead man revive himselfe Could Lazarus when he had been three dayes stinking in the grave move hand or foot till Christ had put his soule into him No more can a natural man so much as move himselfe to a supernatural and spirituall work till God regenerate him and as it were create him anew and infuse into the powers and faculties of his soule a quickning spirit He hath a heart of stone I will take the stonie heart out of their bodies a heart of stone not a heart of iron for though iron be hard yet the heate of the fire will mollifie it and the stroak of the hammer will turne it into a new forme but no heat will mollifie a stone no hammer can beate it out or bring it into a new shape but by breaking it So our hearts are by nature such that they cannot be softned or turned to that which is right till they be broken in pieces and cast in a new mould And again as no water can be drawn out of a stone so no goodnesse can be educed out of a natural mans heart We are by nature evill trees and an evil tree cannot bring forth good fruit The Apostle tels us That of our selves we cannot so much as think a good thought That it is God that giveth both the will and the deed And our great Master whom we are
fulfilled the Commandements of God yet wantest thou one thing for that work which must merit must be Opus indebitum Now obedience to every branch of Gods law is a debt which we are owing to God by the law of creation and God may say to every one of us as Paul said to Philemon Thou owest to mee even thine owne selfe Doth a Master thank that servant which did that which he was commanded to do I trow not so likewise When yee have done all things which were commanded you say we are unprofitable servants we have but done that which was our duty to do Inutilis servus vocatur saith Austin qui omnia fecit quia nihil fecit ultra id quod debuit And Theophylact upon that place The servant if he work not is worthy of many stripes and when he has wrought let him be contented with this that he hath escaped stripes 3. That work by which thou must merit must be thine own but thy good works if thou look to the first cause are not so Quid habes quod non accipisti 1 Cor. 4. It s God that worketh both the will and the deed Phil. 2. 13. Not I but the grace of God in me 1 Cor. 13. So then put case thou couldst fulfill the law and it were not a payment of debt yet is no merit due to thee but to him whose they are Dei dona sunt quaecunque bona sunt Every good and perfect gift comes from above even from the father of lights And Deus sua dona non nostra merita coronat 4. Admit it were in thy power to fulfill the law that it were no debt that thy works were wholly thine and God had no part in them this is not enough there must be some proportion between the work and the reward or no proper merit Now between thy best works and the Kingdome of heaven promised to Christs little flock there is not that proportion that is Inter stillam muriae mare Aegeum as Tullie speaks between the light of a candle and the light of the Sunne between the least grane of sand that lies on the Sea-shore and the highest heaven as shall presently appear 5. Last of all that thy work may merit at Gods hands some profit or honour must thereby accrue to him But my goodnesse saith David O Lord reacheth not unto thee but to the saints that are on the earth If thou be righteous saith Elihu what givest thou to God or what receiveth he at thine hand Job 35. Who hath given unto him first Rom. 11. 35. All these five things are requisite for the merit of works but not onely some but all of them are wanting to our best works and therefore we must with the Scriptures ascribe our whole salvation to the grace of God and acknowledge nothing inherent in us to be the prime cause of all his graces but his owne good will and pleasure I count the afflictions of this world not worthy the glory that shall be revealed Rom. 8. And in another place he tells us That wee deserve hell for our evill workes The wages of sinne is death but not heaven for our good deeds and sufferings but of Gods bounty and mercie Eternall life is the gift of God Rom. 6. Not by the works of righteousnesse which wee had done but according to his mercie he saved us Tit. 3. And ye are saved by grace through faith not of your selves it is the gift of God Eph. 2. And how doth he prove that Abraham was justified by faith and not by works because Ei qui operatur merces non imputatur secundū gratiam sed secundum debitum And if Abraham had been justified by works he had wherein to rejoyce but not with God Rom. 3. These are places of Scripture and let me build upon this occasion to produce an assertion which once I brought upon another point which some that I see here present were pleased to except against as savouring of blasphemy though the words excepted against were none of mine but of Justin Martyr who lived above 1400. years agoe and confidently brought by him in his discourse with Tryphon a Jew if any I will not say Pelagian or Arminian or Papist but if all the Fathers of the Primitive Church if all the ancient Councels if Moses and all the Prophets if Paul and all the Apostles if an Angel from heaven nay if God himself these are the words of Justin the Martyr should deliver any doctrine repugnant to that which is contained in this booke I would not believe him Agreeable unto these places of Scripture was the doctrine of the ancient Church Gratia evacuatur si non gratis donatur sed meritis redditur Aug. Epist 105. Non dei gratia erit ullo modo nisi gratuita fuerit omni modo And in a third place Non pro merito quidem accipimus vitam aeternam sed tantum pro gratia Tract 3. in Ioh. And thus have I confirmed my proposition by reason by Scriptures and by the testimonie of the Church and Contra rationem nemo sobrius contra ecclesiam nemo pacificus contra scripturas nemo Christianus senserit as a Father saith Unto all these might be added if it were needfull the confession of the learnedst of our Adversaries let our Enemies be Judges who cry down this blasphemous doctrine of Merit God saith one of them doth punish Citra condignum but rewards Vltra condignum and Scotus as Bellar confesseth holds that Bona opera ex gratia procedentia non sunt meritoria ex condigno sed tantum ratione pacti acceptationis divinae And of the same opinion saith he were other of the old Schoolmen and of the new Writers Andreas Vega. Ferus as in many other points between us the Pontificians so in this he is as sound a Catholique and as good a Protestant as Calvin himselfe or any that hath written on this subject in Math. cap. 20. vers 8. Gratis promisit gratis reddit si dei gratiam favorē conservare vis nulla meritorum tnorum mentionem facito And in Acts 15. Qui docet in operibus confidere is negat Christi meritum sufficere Both which places many others of the same Author their Index Expurgatorius hath wiped out using him the ancient fathers as Tereus dealt with Progne who cut out her tongue lest she shold tel the truth Yea and Bellarmine himselfe after he hath spent seventeen leaves in defence of merit of works and scrapt and catcht and drawn in by the shoulders whatsoever he could out of the Scriptures or ancine Fathers for colouring that Tenent at length brings this Orthodoxall conclusion with which I will conclude this point Very Orthodoxall indeed if two letters be transposed Propter incertitudinem propriae justitiae let it be Propter certitudinem propriae injustitiae propter periculum inanis gloriae tutissimum est fiduciam totam in sola Dei misericordia benignitate
gathering when he complaineth that the covetous luxurious ambitious incestuous sacrilegious and all such hellish Monsters did flock to Rome to get a warrant from the Apostolick Sea for their proceedings And that they made no more conscience of sinning then theeves after they had robbed a man by the high way are afraid to divide the spoile Curiae tua recipere honos magis quà m facere consuevit he speakes unto the Pope mali enim illic non proficiunt sed boni deficiunt I intend now to lay open her monstrous cruelties and bloody massacres of such as truly professe the Gospel of Christ in which point she doth very well resemble Shall I say Ierusalem which killed the Prophets and stoned them that were sent to her Nay rather old Rome under Nero as often as the Emperour gave commandement that any should bee slaine or banished saith Tacitus did they give thankes unto God and those things which in former time had been notes of some prosperous success were now the ensigns of publick slaughter Is not this her custom at this day are there any bloody butcherings of Christs flock any cruel murthering of Christian Princes by Romish Jebusites but it shall be received at Rome with Bonefires and Hymns in most triumphant manner all which things when I consider I am fully resolved that a learned Divine of later yeares doth not speak of any malicious humour when he saith that there be three points of divinity he calleth them Capita arcana Theologiae which go current in Rome The first that there is no God the Second that whatsoever is written of Christ is lies and deceits The third that the Doctrine of the resurrection and the last judgement is meerly fabulous now then this being the case of that great and glorious Citie we may well collect that her horrid desolation and fearfull downfall is at hand For there is no state so strong no Citie so fenced but the sinnes of the people will bring it unto destruction which is my third and last proposition out of the second generall branch of my Text whereof I am now by your patience to intreat That Kingdoms and Common-wealths have their periods and downfalls is a conclusion which the premises of all former ages do demonstrate learned Athens stately Sparta rich Babylon victorious Carthage ancient Troy proud Ninive and a thousand more have numbred their years and at this day have no stronger fence then Paper walls to keep their names from oblivion the great enemie of antiquitie Now for the true cause of their subversions it is a truth which the greatest wizards of this world after much study and many serious consultations with nature could never finde out The Epicures attribute it to Fortune the Stoicks to Destinie the Pythagorians to numbers Which last opinion Plato made such reckoning of that he will have numbers to be the sole cause of the transmutations of Common-wealths Whose words be so Aenigmatical that Tullie makes them a Proverb and Marcilius Ficinus invocateth not Oedipus but Apollo to unfold them Aristotle who of all others cometh nearest unto the truth maketh the cause to be a disharmonie in the bodie politick as too much wealth of some few the great miserie of many injurie fear c. I little marvel that Heathen Philosophers should shoot so wide when Christians have so grossely mistaken their mark Bodin how wittie is he in pleading for numbers what vertue doth he attribute to 7. or 9. or 12. and their squares and cubiques How doth he shift himself to prove his opinion sound by instances of the most Common-wealths that have been hitherto in account adding or detracting years at his pleasure from the Calculation of the best Chronologers to make the number square or cubick or spherical or at the least some way consisting of 7. or 9. or of their roots or squares Cardanus hangeth all upon the tail of the greater Bear The common sort of Astrologians refer it to the Planets and Stars making such a scheme at the first foundation of any Citie which made Varro as Plutarch witnesseth so earnest with Taruncius Firmanus to enquire the opposition and aspect of the Planets when Rome was first situated thinking here by to conjecture how long that Empire should endure Copernicus will have the conversion and motion of the center of his imaginary excentricle circle which circle according to him is not caused by the Heavens motion for the Heavens in his opinion are unmoveable but by the earth which he will have to be continually wheeled about to be the cause of these alterations of Common-wealths Thus while they groped in the dark they missed their mark as the Sodomites did Lots door and while they professed themselves wise they became fools And little marvel for the wisdom of this world is foolishnesse with God None of all these have happened on the true cause it is the sins of the people which bringeth every Common-wealth to ruine And how can it be otherwise for if thou lay more weight on the root then the piâ—â—ars can support the house must needs fall Now sin is of such an intollerable weight that no house nor citie nor common-wealth can stand under it but it will presse it down it is a burden to the whole earth and makes it reel to and fro and stagger like a drunken man it is a burden to all the creatures and maketh them groan and travel in pain it is a burden to God himself which makes him cry out in the Prophet against the Jews that they had pressed him with their iniquites even as a cart is pressed with sheaves it lay so heavy upon Christs shoulders that it made him sweat drops of blood This burden of it self so heavy like a malefactor that is pressed to death cries for more weight to presse the sinner to the pit of Hell it calls to Heaven for the burden of the Lord that is for vengeance to be inflicted upon the impenitent sinner God in regard of his patience and long suffering is said to have leaden heels he cometh slowly even against his will to punish but in respect of his justice he is said to have iron hands He striketh with a witnesse when once he begins to smite in his proceedings against the sins of men he hath a double method sometimes and this method is most usual when he proceedeth against the sins of his children he comes to them as he came to Elias First he sendeth a mighty strong winde to blow down the tall cedars and cast them to the ground as Paul was before he was converted Then an Earth-quake to shake the flinty rocks I mean the stonie hearts of men and to make them tremble as Felix did when Paul disputed of the judgement to come then a fire to burn up the stubble and consume the bryars and then when these fore-runners like John Baptist have
Goliath like give him a sword for the cutting of our own throats Againe Is it so that in the regenerate so long as he remaineth in this earthly Tabernacle there remain not some few reliques but many fragments of the natural man so that there is a combat between the flesh and the spirit where then be the Papists which maintain justification by works Can a clean thing come out of that which is unclean saith Job and can our minds wils and affections wherein the flesh and the spirit are mixed together produce any effect which is not impure and imperfect and therefore farre short of that perfection and righteousnesse which is required by the Law I do not say that they are sinnes that is but a slander of the Papists but they have some degrees of sins and imperfections joyned with them the best come that groweth in our fields hath some grains blasted the best fruits that we can bring forth are in some part rotten the best gold that we can show is much mixed with dross and cannot abide the touchstone it is an easie matter I confesse for a sinfull and unregenerate cloysterer to say somewhat for the dignitie of workes in justifying a man but when we enter into an examination of our own consciences and find so many sins and imperfections lurking in every corner of our hearts it will make us crie out with Bernard meritum meum miseratio domini my merit is the Lords mercie and again sufficit ad meritum scire quod non est meritum Nay if we look up unto God and consider him not as a mans brain considereth him but as his word describeth him unto us with whose brightness the stars are darkned with whose anger the earth is shaken with whose strength the mountains melt with whose wisdom the crafty are taken in their own nets at whose pureness all seem impure in whose sight the heavens nay the very Angels are unclean we must needs confesse with Job that if we should dispute with God we could not answer him one for a thousand and confesse that he found no stedfastness in his Saints yea and when the heaven is impure in his sight much more is man abominable and filthy which drinketh iniquitie like water and therefore pray unto him with David that he will not enter into judgement with us because in his sight shall no man living be justified but I must leave this point and come unto the second All the dayes of my appointed time c. Every man hath an appointed time by God which he cannot passe Though Adams wisdome was such that he could give names to everie creature according to their nature yet he forgate his owne name because of his affinitie between him and the earth the sons of Adam are like their father they are witty enough about the creatures but they quite forget their own names and their natures too and this is the cause why they be so holden with pride and over-whelmed with crueltie they wil contend with Nebuchadnezzar in Isa to advance themselves even above the stars of God and to match their Grand-father the first Adam who though he was made of the earth would with the wings of pride soare into heaven and care little for being like their elder brother the second Adam which from Heaven came unto earth and took upon him our infirmities and miseries but let them secure themselves never so much the tide will tarrie for no man for their Father eat sowre grapes and his childrens teeth are set on edge their Father for eating a grape of the forbidden Vine had this sentence pronounced against him Unto dust thou shalt returne and his children shall be lyable to it till heaven and earth be removed and there be no more death The tender and dainty women which never adventure to set the sole of their feet upon the ground for their sofness and tenderness as Moses speakes have a day appointed when their mouthes shall be filled with mould and their faces which they will not suffer the sun of the Firmament to shine upon lest it should staine their beautie shall be slimed with that earth which they scorned to touch with the soles of their feet those rotten posts which spend themselves in whiting and painting as though they would with Medea recal their years or with the Eagle by casting their old bill renew their youth have a day set them in which deaths finger shall but touch them and they shall fall in pieces and returne to their dust those which cloth themselves with linnen and build them houses of Cedar and add house to house and and to land as though they should continue for ever or at the least as if their journy to the heavenly Canaan lay all by land and nothing by Sea have a determinate time when their unsatiable desires shall be content with a Golgotha a place of dead mens souls a little part of a potters field asmuch as will serve to hide and cover their earthen vessel Cui satis ad votum non essent omnia terrae Climata terra modo sufficit octo pedum Are not his dayes determined saith Job the number of his moneths are with thee thou hast appointed his bounds which he cannot passe it is not nobility of Parents nor wisdom nor comelinesse of person nor strength of bodie nor largenesse of dominions that can lengthen the thred of a mans dayes Pallida mors aequo pulsat pede pauporum tabernas regumque turres Deaths Arrow will as soon pierce the strong Castle of a King as the poor cottage of a Countrie Swain be thou more zealou then Moses or stronger then Sampson or beautifuller then Absalom or wiser then Solomon or richer then Job or faithfuller then Samuel Ire tamen restat Numa quo devenit Ancus This is the conclusion of all flesh at the time appointed thou must dye yield thy body to deaths Serjeant to be kept Prisoner in the Dungeon of the earth till the great Assises which shall be holden in the clouds at the last day the conclusion is most certain howevsr the premises be most fallible and doubtfull I say not that the time of our lives are equally lengthened or that the dayes our life consist of like houres some see but a winter day and their breath is gone some an â—quinoctial day and they live till their middle age some a long Summers day and live till old age all of them with the Beast called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be sure to dye at night the course of mans life is like the journy of the Israelites from Aegypt to Canaan some dye as soon as they are gone out of Aegypt some in the midle way some with Moses come to the edge and borders of Canaan some indeed with Caleb and Joshua enter the promised Land alive such as shall be living at the last day but this is without
presseth the Lord with his sinnes as a Cart is pressed with Sheaves is a filthy Swine and none of CHRISTS Flock The backsliding Hypocrite that like Nebuchadnezzars Image hath â— head of Gold and feet of Clâ—y a good beginning and a bad ending that with Mâ—â—diabilis first offers a golden then a silver then a leaden Sacrifice and with the Gallathians begins in the spirit and ends in the flesh is an unclean Dog licking up his own Vomit and none of Christs Flock the oppressing Land-lord that wringeth and squeezeth his Tenant like a spunge and eates up their guts and puls the skin from the flesh and the flesh from the bones as the Prophet speaketh is a ravenous Wolfe and none of Christs Flock The unjust Magistrate that sitteth to judge according to the law and commandeth to smite contrary to the Law and maketh his place a Monopoly for himselfe is a wilie Fox and none of Christs Flock The deceitfull Lawyer that hides the weakness of his Clyents Cause as the Panther doth the deformity of his head when he would allure other Beasts to follow him is a deceitfull Leopard and none of Christs Flock The Priest and Jesuite that barbours in every quarter of our Land like the Egyptian Frogs and goeth about to poyson the hearts of Christs Sheep with the inchanted cups of the Italian Circe is a venamous Toade and none of Christs Flock All those we wish to be removed and seperated from this little Flock into their own proper Elements The Sow to the Mâ—re the Dog to his Kennell the Wolfe to his Den the Fox to his Earth the Leopard to the Wildernesse the Toade to the stinking Italian Fennes where they be bred And I pray God that you R. H. and others like unto you I mean zealous godly and watchfull Shepheards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might deal with as many of these as are incurable and incorrigible as our Saviour dealt with the Gaderens Swine when they were possessed with Devils Drive them into the Sea that they might be choaked in the waters or as the Legend fables Saint Patrick delt with the Irish Toades or as the Welchmen used the English Wolves root them out that there might not one be left alive to worry the tender Lambs of this little Flock Give me leave in handling the first Point to touch two or three propertyes of a Sheep wherein every man must study to resemble her that will acknowledge Christ for his Shepheard 1. She is Sincerum simplex Sine fraude pecus Simple without all guile and dissimulation 2. Meek without all harme or offence 3. Patient without all desire of revenge Concerning the first We must have this Sheep-like simplicity and that in heart in word in deed we must be plain and simple of heart so we must be wise as Serpents but simple as Doves Matth 10. 16. Plain and simple in speech for we must cast off lying and speak every man the truth unto his Neighbour Ephe. 4. 25. Plain and simple indeed for he that doth uprightly and worketh righteousnesse shall dwell in Gods Tabernacle Psal 15. 1 2. But alas where is that Sheep-like simplicity that should be amongst us where is that true Nathaniell that true Israelite in whom is no guile So far hath deceitful hypocrisie prevailed in mens hearts that amongst all vocation â— in Court and in Country in Church and in Common-Wealth dssimulation is now counted a great part of policy and it is grown a common Proverbe in our mouths but much more in our practise Qui nescit dissimulare nescit vivere And this sheep-like simplicity is contemned and condemned for meer folly and brutish stupidity in so much that a sheep a simple man and a foole are become Symonyma all one in signification to cog to cloak to fawne to flatter to speak what thou never thinkest and think what thou never speakest Oh these are high points of wisdome And as under the fayrest flowers and greenest grass lye the most poysonful serpents so oftentimes under the fairest and sweetest tongues the most poysonful and deceitful hearts Briefly men so live as if our Saviour had not given this Commandement Be wise as Serpents and simple as Doves but Be wise as Doves and simple as Serpents They resemble the Dove and the Serpent too but in contrary qualities the Dove in knowledge the Serpent in simplicity for knowledge I mean saving knowledg it is as far from them as the Dove is from being a great States-man or wise Politician and for plain and honest simplicity it is as proper unto them as it is to the wilie and winding Serpent so that it is plain there is no truth in their hearts and â—eynes Now if the fountaine be polluted is it likely that the streame will be cleane If the root be bitter will the fruit be sweet If the house be full of smoak will the chimney be faire without I the Clock be out of tune below will the Bell strike right above If the heart be full of deceit and hypocrisie will there be truth in our words Surely no For of the abundance of the heart the mouth speaketh And no marvail therefore seeing we dissemble with our double hearts if that be true also which immediately goes before They speak deceitfully every one to his neighbour And as simplicity is banished from our hearts and tongues so from our actions as we have double hearts double tongues so we have double hands and love double dealing So that we may cry with David Help Lord for there is not a godly man left the faithfull are minished from amongst the children of men They speak deceitfully every one to his neighbour they do but flatter with their lips and dissemble with their double heart Psal 12. 1 2. And here I could be well contented to break off this point and passe to another without discending to any particulars but that I see two sorts of men so directly in my way that I must needs salute them before I goe both which although they converse and live amongst the Lords sheep yet in nothing save in the outward appearance they resemble sheep Beware of them for they come to you in sheeps Cloathing but inwardly they be ravening wolves Or if they will needs be called sheep I will be so bold as call them as they deserve Rotten sheepe Introrsum turpes speciosus pelle decora their hearts are rotten they are wholly corrupted they have nothing but a faire sheeps-skin to cover and conceale their inward deformities from the eyes of the world The first is he that wears a vizard of Religion the other that under a cloak of Law and consequently of Justice worâ—eth his owne private intendments with the losse and hinderance of other men The fiâ—st shrouds himself under God the second under the King both damnable hypocrites and seeing the Scripture will warrant us to call every hypocrite a Fool we may call the first of these
Gods foole and the second the Kings To speak a little of either of these by themselves the first is our Statute-Proteâ—tant our indifferent Apelles our hollow-hearted Interimist our luke-warm Laodicean which howsoever he make an outward shew and profession of Religion yet he counts no more of it then the Gaderens did of Christ who made more reckoning of their swine then they did of him And this man rather then for Christs cause he should lose a swine hee can be contented that Christ should part out of his Coasts He will make an outward shew to the world as if he did love and reverence the truth he will perform the outward works thereof as farre as the law of man binds him but all without a simple and sincere heart only upon some sinister respects and indifferent considerations As 1. because he will not be singular but desires to live at unity with the people with whom he converseth 2. For feare of humane Laws 3. Religion is to him as a faire Cloak to a beggerly Swaggerer it hides his rotten rags and keeps him from wind and weather 4. Peradventure it serves him as a ladder to advance him unto some preserment and as soon as he hath attained the top of his hopes he cares not though he push it down with his heels Now because he makes no account of Religion but only as an instrument to effect his owne private purposes hereupon it falls out that he is ready to embrace any Religion or no religion as the circumstance of persons time and place shall require For as they fable of the Sea-god called Proteus that he doth always resemble the colour of the Rock upon which he lies or as Glass reflects the visage of him that shall look upon it or as water forms it selfe according to the fashion of the vessel into which it is powred so he is always ready to joyne in profession with them with whom he liveth and converseth the reason in all is the same the Proteus and the Glasse have no perfect colour nor visage of their owne and therefore they reflect the colour and visage of others that are next unto them The water hath no figure of his owne for humidum suis terminis non est terminabile and therefore it applies it selfe to the vessel that contains it And this man hath no Religion of his owne it is enough for him if he have some species and reflection thereof from others By this unstablenesse and mutability of profession may this hypocrite be discerned and distinguished from a true Professour For as wild Apes are catched while they imitate the motions and dancing of men so may this same Ape be catched and disclosed by framing his Religion to the disposition and affection of others For though hee hath no man save himselfe in his Pater Noster yet hee hath every man in his Creed because every mans Creed for the time is his This Countrey is full of this kinde of Vermin I have found it too often amongst the meaner sort and I pray God that all of you that are Gentlemen and of place and authority in the countrey could wash your hands from this sinne I charge no particular I cannot For no man knows the things of man save the spirit of man which is in him Only let me crave leave to propose a few queries and let every man upon the examination of his own heart at his best leasure return an answer Is there any among you any Pharisee that under a colour of long prayers devours widows houses Any Absolom that under pretence of performing a vow practiseth rebellion against his father Any Jezabel that under a colour of executing Judgement sucketh the blood from guiltlesse Naboth If there be as I hope there will a non est inventus returned upon all these Let me go a little further Is there any Ambidexter that can play with both hands Any Satyr that can blow both cold and hot out of the same mouth Any Jew that can swear by God by Malchom Any Assyrian that can serve God and his Idols Is there any that can be contented to hear a Sermon in the Church and to see a Masse at home That yoaketh an Oxe and an Asse in the same Plow and weareth Linnen and Woollen in the same Garment and soweth his field with mingled seeds To speake plain English that hath not Joshuah's resolution I and my house will serve the Lord but comes himselfe to Church leaves his wife to say over her Beads at home and permits to his children and familie greater liberty in their Religion then in their Garments to shape what fashion they like best I pray God there be no such if there be I pray God turn their hearts that there may be no such but those that will maugre what can be said or done unto them continue such and hang like a Thiefe upon a Gibbet between Heaven and Hell God and the Devil the Pope and the King It were to be wished they were handled by the Magistrate as Tullus Fostilius dealt with Motius Suffetius when hee stood indifferently affected between the Romans and the Fidenates or used as Birds use the flying fish because it is a master in the Sea the Dolphin persecutes it there and because it is a master in the Aire the Fowls set upon it there So because they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither Protestants nor Papists it matters not if they were expelled out of both their Elements If not yet let them fear and heare Laodiceas censure Rev. 3. 16. I speak not these things out of any spleen to any particular persons what soever he that knows the thoughts of my heart knows that I lie not my worst wish to any of you is the salvation of his own soule in the day of Jesus Christ I am perswaded far better things of many of you and for others as far as charity binds me I judge the best and therefore if any be offended at my speech it is scandalum acceptum non datum not I but his owne guilty conscience that deserves the blame If I should in this place seek to please man I were no fit Ambassador of Christ As long as the Chyrurgeon works according to the rules of his Profession let his Patient weep and cry and complain of cruelty yea and scratch him on the face he needs not care for it And he that rides in the street armed on every side from top to toe what counts he if all the dogs of the Town bark at him As long as a man is faithfull in his Vocation and without feare or favour of man doth those things that are proper to his place Hic murus aheneus esto He is armed on every side with Gods protection and therefore may say with David The Lord is on my Side I will not feare what man can do unto me But let us come to the other Hypocrite which I called the Kings Fool this is
undique undique pontus So that it hath cost me one dayes travell already and is like to put me yet to more before I shall be able to waft it over The last time I spake in this place upon this occasion this Scripture was divided into two streames First An incouragement against all humane and mundane feares Secondly A reason For it is your Fathers c. In the first of these 1. A dehortation 2. The object of it Flock 3. The quantity Little In the second First a gift a Kingdome 2. The Donor or Grantor your Father 3. The Grantees not to all but to his children You 4. The manner of conveyance in Franck Almes He gives it 5. The cause impulsive or the consideration not Faith nor foreseen works nor any thing in man but that love wherewith from everlasting he loved them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is your Fathers good pleasure Or Your Father is well pleased I began with the object and made it the subject of my speech at that time and therein observed first the unity of Christs Church it is but one Flock Secondly the quality of the members a Flock of Sheep not a heard of Swine c. So farr already We are now to come to the second branch the quantity of Christs Church A few Matth. 7. A remnant Rom. 9. 27. A little Sister Cant. 8. 8. A little City whose inhabitants are few beleaguered by a mighty King Satan and preserved by the wisedome of a poor man Christ So Olympiodorus expounds that of Eccles 9. 13. A little Flock here in my Text Little in two respects First little in the esteeme of the World Secondly little in comparison with the World From which two respects we may gather these two propositions 1. Those that are in the sight of God the dearest are commonly in the eyes of men of meanest and basest esteeme 2. The number of true Beleevers is little being compared with the World The former of these for I must handle them severally although to a naturall man it may at the first blush rather seem a Philosophicall Paradox then a Theologicall conclusion especially seeing man naturally desires that which is good and what he desires he loves and the better any thing is the more hee loves it and the more he loves it the more he esteemes it Yet he that is acquainted with the Oracles of God and the writings of the Ancient and the practice of present times and finds what befell the Patriarcks and Prophets and Apostles and Evangelists and Martyrs and Confessors and Christ himselfe and the best in all Ages since the Serpent began to bite the heel of the Womans Seed and sees what miseries they endured what indignities they suffered in what account and estimation they were had in the World will rather take it for an undoubted principle then a disputable Probleme That which David spoke of himselfe or of Christ whereof he was a figure was true of all Prophets and Patriarchs before and in his time I am a worme and not a man a shame of men and the contempt of the people all that see me have me in derision Psal 22. 6 7. We are a reproach to our neighbours a scorne and derision to them that are round about us Psal 79. 4. Paul speaks or himselfe and the rest of the faithfull in his time Wee are made a gazing stock to the World and to Angels and to men We are fooles we are despised we are made the filth of the World and of-scouring of all things 1 Cor. 4. And that which the Pagans spoke of one they meant of all that were of his profession Bonus vir Caius Sejus sed mutus tantum quód Christianus Nomen non crimen in nobis damnatur ignotam sectam vox sola praedamnat quia nominatur non quia revincitur saith Tertullian And yet to say the truth they spared no lyes to excuse themselves and make Christians more odious to others Pliny calls Christianity a wicked and excessive superstition Christià ni per flagitia invisi saith Tacitus And againe Exitialis superstitio Christianorum the deadly superstition of Christians Christiani genus hominum novae ac maleficae superstitionis saith Suetonius These were but small crimes they were Idolaters troublers of States overthrowers of Empires Atheists with Diagoras Worshippers of the Sun with the Persians incestuous like Oedipus Man-eaters like Thyestes and what not And what marvaile that these should finde such entertainement with strangers when their Master found no better entertainement with his owne but was accounted as Isaiah long before had foretold a man forsaken and contemned of men Isa 53. A deceiver a Samaritane a Wine-bibber a freind of Publicans and Sinners nay a Witch a Sorcerer whom none of the Rulers or of the Pharisees but a few ignorant and cursed people which knew not the Law made any reckoning of John 7. 48. I dare not spinn along this thred to our times neither is it needfull I should seeing these present dayes doe sufficiently demonstrate my proposition to be true I speak not of the Beast and those that have its mark in their foreheads and right hands between whom and such as are sealed with the Seale of the living God there must needs be immortale odium nunquam sanabile vulnus a wonderfull great antipathy as between the Serpents and the Womans Seed I count little how little these account of us it is indeed a singular honour to be dishonoured by them I speake not I say of these though these do sufficiently confirme the truth of my proposed Doctrine It is well known would God I might be found a lyer that even in our English Church which is fled out of Babylon and professeth her selfe to be a follower of the Lamb whethersoever he goeth such as yet carry the most evident and apparent mark of Gods Sheepe in their foreheads are not by professed Enemies but by many thousands which in outward profession joyne with them counted the excrements of Christians and out-cast of all things and branded with the odious names of Precisians Catharists Puritanes and I wot not what odio est in hominibus innocuis nomen innocuum as Tertullian spoke of Christians in his time Mistake me not I desire to be counted a Son of our English Church and am not come to make an Apology for our Donatists that have burst the unity of Gods Net because of the bad Fish that are within it and have leapt out of Gods Fold because of the Goates and have forsaken his Field because of the Tares and his floore because of the Chaff which they finde mingled with the Wheat those that will live in no Church on Earth but such as is without spot or wrinkle must as Constantine said to Acesius a Novatian Bishop make Ladders for themselves to climbe into Heaven here is no place for them under the Sun Neither go I about to patronise such as agree with us in
to receive a marke in their right hands and in their fore-heads Apoc. 13. 16. And that all Nations should be drunk with the wine of the fornication of the whore of Babylon Apoc. 18. 3. Yet even then I make no doubt but God had his true Church because the gates of Hell shall never prevaile against it Although I could neither neither name the persons who nor the places where which notwithstanding I can do both as I doubt not but wee had all Ancestors living 120. yeares agoe and yet none of us can name either person or place or profession of any of them and I doubt not but there is a moone immediately after the change although I cannot point out the place with my finger and say here it is Now as this doctrine proves amplitude and multitude of Believers to be no true and infallible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Gods Church So it takes away an excuse which is common in the world to do as the most do wherein we may justly renew Seneca's complaint Inter causas malorum nostrorum est quod vivimus ad exempla nec ratione componimur sed multitudine abducimur Quod si pauci facerent nollemus imitari cum plures facere caeperunt quasi honestius sit quo frequentius sequimur recti apud nos locum tenet error ubi publicus est factus Here comes into my minde a story recorded by Munster in his discription of Frisland Carolus Mertellus Duke of Brabant coming into Frisland perswades Rapotus Duke thereof to embrace Christian Religion and to this purpose sent Wolfrancus a certaine Bishop to instruct him in the grounds of Christian Faith After a time Rapotus yeelds and going into the water with the Bishop to receive the Sacrament of Bapt. having one foot in the River where he was to have been baptized he demands of the Bishop whether more of his Progenitors were in Hell or in Paradise the Bishop replying in Hell presently the Duke steps back and refusing baptisme said I had rather be in Hell with the most then in Paradise with the fewest Many deride the folly of this man who follow his example rebuke the Adulterer for his dallying or the Drunkard for his carousing or the Swearer for his blaspheming or the Usurer for his grinding or the Sabboth-breaker for his prophaning What but universality of sinne must procure him a pardon but multitudâ— peccantium non parit erroris patrocinium saith Hierome and he that excuseth his fault by alledging of multitude saith St. Austin seeks not a patron for his cause but a fellow for his punishment and God hath commanded us not to follow a multitude to do evill and we have now learned that Christs Church is not a great but a little flocke It is a true saying of Livie major pars plerumque vineit meliorem In doing of good it is good to have company but where they leave the way of God we must leave their wayes It is the worst kind of good fellowship to go to Hell for company Bonum quo communius eâ— melius but malum quo communius eo pejus It 's more dangerous when a whole house is sick of the Plague then when only one of the family is infected worse when it is in a whole Towne but worst of all when it is spread through the whole Kingdome The universality of sin is an argument that Gods plague is wayting at the doors of that house or City or Kingdome to fall upon it and to destroy it Poets fable that a little before the Trojane warre the Earth made complaint to Jupiter that she was loaden with the sins of wicked men and could no longer beare them the offenders were â—o many Whereupon Jupiter stirred up the Trojan wars to ease of the earth of the multitude of offenders and indeed Warres are commonly Gods new brooms which sweep cleane whereby he purgeth this Augaeum stabulum and sweepeth away the common heaps of sinnes And in them it falls out according to the proverb Vt victor fleat victus intereat That both parties sustaine losse as then it fell out But wee have better examples then Poeticall fictions for illustration of this point What was the cause of the drowning of the old World See Gen. 6. 12. Universality of sinne All flesh had corrupted his way upon the earth What was the cause why Sodome was burned See Gen. 18. Community of sinne not ten righteous men could be found in five Cities For shame then plead not universality for sinne lest if thou be partaker with the multitude in their sinnes thou suffer with them in their punishments If Noah had been like unto them of the old world he had been drowned with them And if Lot had been like his neighbours of Sodome he had been burned with them If thou wilt enter into life be singular goe not with the most but with the best Abraham must come out of Chaldaea though none but his Wife accompanie him and Lot must leave Sodome though all his neighbours forsake him He that will follow the streame and current of Rivers shall at length come to the deep Sea and hee that will follow the stream and current of times shall at length come to the deep of Hell So much of the second the third followeth Feare not Of that feare whereby a man is moved either to obey God or depart from his precepts Peter Lombard sets downe 4. kinds Servile which hath poenam for its object it ariseth from the apprehension of Gods wrath and curses of the Law He that is the subject of this fear will abstaine from sinne and do that which is good Non virtutis amore sed formidine paenae as Horace speaks Non timore amittendi aeternum bonum quod non amat sed timore patiendi malum quod formidat as Austin notes This is a preparation or previall disposition to the next kind of feare which is called chast and filiall It is the beginning of wisdome as Solomon calls it and it is to filiall feare as the needle is to the thread so Austin illustrates it the needle makes way for the thread and draws it after it yet so as that the thread not the needle remaines in the cloath and tyes the parts together Filiall feare the second kind is joyned with faith and love of God and hath Culpam for its object this is a speciall part of Gods worship Thou shalt feare the Lord thy God and serve him Deut. 6. 13. The third is Initialis which doth not specifically but modally and gradually differ from filiall And indeed in the best of Gods children as all other vertues so also filiall feare is but Initiall Cunctorum in terris gementium imperfect a perfectio est saith Hierome they are pilgrims and a pilgrims motion is as all mutations are actus entis in potentia as the Philosopher defines motus The fourth is mundane and humane unto which we may referre that
Bibulus when they were Consuls the one being little better then a Cypher to supply the room the other ruling at his pleasure may not unfitly be applied to our Ecclesiasticall and civill Courts Non Bibulo quidquid nuper sed Caesare factum est Nam Bibulo fieri consule nil memini Both Caesar and Bibulus are Consuls they have both the Sword of Authority put into their hands but non Bibulo quidquam sed Caesare factum est Caesar doth all Bibulus scarce any thing at all except drinking up of Fees and as Philip in Plutarch said of two Brethren whereof one was called alteruter and the other uterque having heard them both speak out of a dislike he had of the one and approbation of the other alteruter quoth he shall be uterque and uterque shall be neuter In our Fore-Fathers daies the Ecclesiasticall power did not only stretch over Ecclesiasticall persons but like the Tree which Cambyses saw in his Dream it over shadowed and over topped the temporall power too and like Noahs Floud it overflowed the highest Mountaines as well as the lowest Vallies Then he might well have been tearmed and so he was by some uterque but now the case is altered alteruter is become uterque and uterque is become a plain neuter or rather as Vlysses tearmed himselfe to Polyphemus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a no body So that when on the one side I consider the Stiles and Papall Commands for I think they had them from Rome which our Ecclesiasticall Judges use in their Monitories and Citations and on the other side finde how little is effected and how easie all their doings are dashed out of countenance at the first sight of a Prohibition it makes me call to minde the Story of a Lacedemonian who hearing a Nightingale singing in a Hedge supposed she had been some great Bird but having afterwards catched her and found her almost nothing but a few feathers he said vox es praeterque nihil and I cannot better resemble them then unto the counterfeit shewes of Semiramis when she fought against the King of India which a far off seemed to be Elephants and dromedaries but when they were throughly tried proved nothing but Oxen-Hides stuffed and bomebasted with straw Or to those Enemies of Agesilaus which seemed as they had been Giants but one of them being gotten it was found that they had stuffed their Dabblets and Breeches only to this end that they might appeare terrible to their Enemies I disallow not Prohibitions where the Law allows them where there is as sometimes there may be just cause for them a River if it keep its selfe within its bounds is as good a Neighbour as a man can have but when it swels above its compasse and overflowes the Banks Sternit agros sternit sata laeta boumque labores it sweeps away and makes havock of all things that comes in its way My wish is that every river were confined within its own bank that for the more speedy dispatch of Law-Suits every Court were bounded within its own limits that neither Ecclesiasticall would incroach upon Civill nor Civill upon Ecclesiasticall that when Prohibitions are granted and the suggestion not sufficiently proved the party wronged may be speedily dispatched by consultation or otherwise convenient expedition releived according to Justice and Equity I am no Proctor for Ecclesiasticall Courts in which I heare there be as many rubs and lingring delaies as in any other It s piety and commiseration of the Clergy that moves me thus to speak who between these are tossed up and down like Balls in a Tenes-Court having no sooner ended in one they must begin a fresh in the other So that in this case it falls out with a Minister as with a silly fly which with much labour and trouble having got out of a Spiders webb presently falls into another that holds her fast and the faster for this that having spent her strength in the former she hath no power to resist in the latter Or as it is with Sysiphus whom Poets faine to be continually rowling a stone to the top of an Hill as soon as he hath got it thither it tumbles down again so that he is put to a new labour Aut petis aut urges rediturum Sysiphe saxum Sysiphus tumbling a stone may be a fit emblem of a Minister suing for his Tithes and the Motto agrees very well aut petit aut urget Thus far of my former Proposition its the duty of a Magistrate to see that the good and wholesome Lawes of his Country be duly and speedily executed together with a touch by way of use of some impediments which stop the due Execution of Judgment both in matters criminall and civill the latter followeth A Magistrate must without partiality or respect of persons give just Judgment a Lesson as commanded in my Text so long before commended to Magistrates by the first Law-giver Judge righteously between every man and his Brother and the stranger that is with him yee shall have no respect of persons in Judgment Deut. 1. 16. 17. Yee shall not wrest the Law Deut. 16. 19. and by Jehosophat in every cause that shall come before you between blood and blood between Law and Precept Statute and Judgment yee shall judge the people according to right 2 Chron. 9. 10. he must not be so hard hearted as not to be pitifull and compassionate to the poor nor so high minded as not to give to the mighty his due titles and honour nor so opinative and selfe-conceited as never to be led by a multitude nor so precise and scrupulous as for feare of temptation to debar a rich man from his presence but neither pity of the poor nor honour of the mighty nor consent of the multitude nor reward of the rich must draw him an haires bredth from the Rule of Justice this is the way in it he must walk not pity of the poor for thou shalt not esteem a poor man in his cause Exod. 23. 3. reliefe of the poor is a proper work of Charity not of Justice not honour of the great for thou shalt not honour the person of the mighty Lev. 19. 15. not consent of the multitude for thou shalt not follow a multitude to do evill neither agree in a controversie to decline after many and overthrow a truth Exod 23. 2. not love of the rich for thou shalt take no reward because reward blindeth the eies of the wise and perverteth the words of the Just Deut. 16. 19. The Law must be the Copy he must write by the rule he must build by the Cynosura he must saile by and as Job saith of the Seas Hither he must goe and no further hanc ultra citraque nequit consistere rectum he must neither go too short nor too far nor too much nor too little nor one way nor other tread awry but as the Sun keeps a streight course under the Ecliptick line without declining