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 Aâ—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 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 Ptolâ—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 had guld the people you can apply it It is Panormitans advice Promptior sit quisque 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 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 seruâ— 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 Aâ—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 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
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 Hee set Judges in the Land 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 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 Hee set Judges in the Land of Judah 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 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 And said unto the Judges 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 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 Take heed what yee do 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 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
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 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 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 quisque 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 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 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 â—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 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 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 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 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. 422 I 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 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 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 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 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 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 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 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.