point in hand in their fiftieth Disputation By how much the greater power authority and opportunity the Civil Magistrate hath received from God above private persons by so much the more vigilant and diligent should they bee lest any Heterodox opinions spread within their jurisdictions Notable is that of the Philosopher in the seventh of his Politicks Quo quis sanctior eo promptior novellis contraire solet Virenener 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Magistrates first and greatest care should bee about things divine about Religion the Orient pearl of the Nation nor can I passe by that of Guevara in an Epistle to the Emperour Charles the fifth Christianus nulla re magis dignosci potest quam si Deo factas contumelias blasphemias severissime ulciscatur suas obliviscatur A true Christian can by nothing better bee discerned than this by forgiving and forgetting the injuries and indignities done to himself and severely punishing such contumelies and blasphemies as tend to and end in the dishonour of God In Christs Catalogue there is no Neuters Hee who is not for him and his Truth and Honour are against all Learn of Nebuchadnezzar an Heathen Magistrate hee decreed Dant 3.28,29 that whosoever should speak amisse mark it but speak amisse of the God of Shadrach should be cut in peeces and their houses made a Dung-hill Help us wee humbly pray against the Prophaners of the Lords day What the Philistims said of Sampson is true of these men They are the destroyers of our Country c. Nehemiah was a famous Neh. 3.17 exemplary Magistrate hee contended with the Rulers and Nobles What evil thing is this that you do and prophane the Sabbath day Haec olim curarunt Christiani principes saith Gualther how is the Lords day lost amongst us that most refined part of time consecrated by divine sanction how is it idled and bezled away Time was our Saviour whipt some out Now there is need of whips to bring some into the Temple Conscience I confesse cannot be compelled to love Vertue or imbrace the Truth yet in regard of outward conformity men may and should bee injoyned the frequenting of Gods publick worship and ordinances It is a chief branch of your charge to see to the observation and sanctification of the Lords day Exod. 23.12 The Fourth Commandement hath a memento praefixed which none of all the rest have and why so why is this prefixed I shall hint at some Reasons 1 Because wee are most apt to forget this and therefore 2 Because none can keep this day holy when it is come that do not remember it before it come 3 Because this is one of the greatest if not absolutely the greatest of all the Commandements It is sometimes put for all the ten it is the Synopsis of them all Vossius though hee confesseth there bee ten great and principal commands yet asserts there are in those Exod. 16.28 four more which hee calls secondary or appendical commands Gerard. Vos de Divis Dealogi and most of them are in this fourth Commandement 4 The Observation of all the Commandements depends chiefly upon the Observation of this fourth none walk so much after the Spirit on other daies as they who are most in the Spirit on the Lords day as Luther said of the first In the observance of this obedience to all the rest is comprized In Exod. p. 131 or as Alsted said of the fifth so may I of this stante honore superioribus debito mandata reliqua totius decalogi manent in viridi observantia Vide Rib. de Templo lib. 5. cap. 1 Cum essent c. 5 Because the observation of this Commandement was by reason of their cruel Task-masters much neglected now they are delivered it is with a memento inculcated 6 The forgetting of this duty and prophaning of this day Ezek. 20.12 22.8 23 38 is one of the greatest sins that a people can be guilty of It is a violation of all the decalogue at once Levit. 26.2 14 Lam. 2.6,7 Neh. 13.17 it is a sin against all the commandements and concernments of God one of the greatest sins in Israel To adde no more Many heavy Judgements are threatned against and have been inflicted upon the prophaners of this day It was not their not trimming of their Churches as some of the German Nobility thought but the prophanation of the Lords day as others which brought those desolating Judgements upon that Nation Some think the Flood began on the Lords day from that Gen. 7. they were grown such notorious prophaners of the Sabbath The Council of Matiscon in France attributed the irruption of the Goths and Vandals to their neglect of this day My Lords Cum oritur veneris stella consequens occasum solis c. Ribera de Templo l. 5. pag. 247. Sheph. Thes Sab. it is your duty to see every one have his due shall not the Lord have his is not the Lords day the Lords due Nehemiah did his indeavour to keep men from this sin of sins When the gates of Jerusalem began to bee dark for then began their Sabbath and in the evening begins ours too as I conceive hee commanded the Gates to bee shut hee did his indeavour and the Lord remembred him for Good Do you yours this will bee your Glory your Crown your Comfort In short as none truly indeavour the salvation of their own souls who indeavour not the salvation of more souls than their own So none truly indeavour the sanctification of the Lords day who do not cordially indeavour the sanctification of it by all within their families precincts and jurisdictions Little do you know worthy Gentlemen what acceptable service you may do to God in this very businesse Help us Against the Ale-houses those Hell-houses and that accessive drunkennesse which is so prevalent and frequent amongst us TAKE HEED how you countenance them It is almost as easy a Task to conquer the Turk as to bring down a rotten Ale-house so many of the Gentry patronize and plead for them Reduce them to a smaller number command them to keep better orders they are very exorbitant and irregular These houses are the very suburbs and seminaries of Hell the nurseries of all sin the Synagogue of Devils incarnate the Devils fish-ponds the Devil is the fisher drunkenness is the hook pleasure is the bait Fools are his fish Hell their frying-pan In ardentem salite sartagine prunam Are such houses to be priviledged or licensed in which the Name of God is so notoriously blasphemed the precious fruits of the earth so shamefully abused by occasion whereof the Lords day is so much prophaned so many families impoverished young ones empoysoned all manner of wickednesse increased In the time of the Law Deut. 21.21 Drunkards were to bee stoned to death and shall it escape now in the time of the Gospel It was one of King Lewis his Apophthegmes That Prince
discourse following It is humbly offered and ushered in with that of holy Augustin Attende regis humilitatem non respuit David verba praecipientis non dixit Nathan Audes mihi loqui Regi rex sublimis Prophetam audit Enatrat in Psal 51. mihi p. 583. 1 Labour to improve the afflictions and weaknesses upon you to the glory of God the inflictor and the eternal good of your selves the afflicted indeavour to see Gods hand and end in them corrections are not ever for one and the same end but they are ever from one and the same hand Quid de panarum acerbitate querimur unusquisque nostrum ipse se punit Salv. de Gub dei lib. 3. p. 113. there is no penal evil in Court or Country in Câ—tâ— or Family but God owns it on whomsoever and whensoever the â—od falls it must bee acknowledged God did it man deserved it it is from him providentially from us procuringly There is in the least twig if sanctified a double vertue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a preventive preparative preservative and sanative virtue his design in our corrections is the subduing of our corruptions to make us white Daniel 11.15 Heb. 12.10 not for his pleasure but our profit to make us partakers of his holiness It is to cause us look more Inwards suffering times are searching times â—am 3.40 Amos 9 9. O that the diseases upon us and the distractions without us might have this influence on us to make us search what 's amiss in us and also to minde who and what 's above us Psal 1â—0 1 upwards when wee are at the lowest wee should look highest and last are worst Rev. 22.11 Gen. 6.3 Ambrose being in the house of one who boasted that hee never had any calamity in all his life come saies hee let us make haste out of this house lest some remarkable vengeance of God fall upon us This is the last of all wee read of in his Word which shall seize upon wicked wretches in this world Not to bee corrected is one of the greatest corrections such a permission is the most direful doleful affliction It would bee the saddest day that ever your eyes saw the most dreadful voice that ever your ears heard should the Lord say Let them alone my Spirit shall no more strive with you Never did gracious heart say in cold blood 'T is ill for mee that I have been afflicted Secondly Bee frequent and fervent in those high and holy duties of Praise and Prayer Of Praise It is due to God from every creature in the World and from every corner of the World it waits only for him in Sion True Saints will as soon cease to have a being as a blessing from and for their God Sicknesse is Gods servant as the Centurion said to his souldiers so doth God to sicknesses Matth. 8,9 Go to such a family or person of quality and they go return and they return are your pressures in measure removed Let the mercy of God in this bee remembred and his name which is alone excellent bee praised excellent is that observation of Chrysostome Job foiled Satan more when hee praised God than Satan did Job when hee plundred him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Job was more illustrious when hee sat a upon the Dung-hill with the cross in his hand than when hee sate upon the Throne with a Crown on his head God hath dealt with you in much mercy not in wrath and fury I dare say his dispensations are not According to the fiercenesse of his wrath Nor according to the strictnesse of his Justice Nor according to the greatness of his Power Nor according to the demerits of your sins Nor according to the extensivenesse of your fears Nor according to the malicious desires of Satan What then remains but that you love him and land him as long as you live yea though your daies shall end yet this duty shall never end An endless eternity will but serve the turn for you to praise him when you was at the neediest was not hee nearest Cum duplicantur lateres venit Moses Alsted in Exod cap. 5. Ubi deficit humanum concilium ibi incipit divinum auxilium Alsted in Exod. cap. 14. When Moses came the bricks were doubled and when the bricks were doubled then Moses came 'T is observed by Alsted out of Philo when the help of man faileth then comes help from Heaven in the Mount the Lord is seen God can comfort us by the same Rod where with hee corrects us Thy Rod and thy staffe they comfort mee saith holy David In the midst of his Judgements hee hath remembred to bee merciful It is our duty and discretion at the remembrance of his mercies to bee thankful had God mercy on Paul restoring Epaphroditus to health certainly hee hath shewed no less mercy to us in restoring your worship to health Let us therefore unanimously manifest our thankfulness for this mercy by our dutifulness to his Majesty The Persians so abhor'd ingratitude that as Zenophon tells us Zenoph de Instit Cyri. pag. 4. they had actions against unthankful persons and would call them for this only into the Court 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Blesse wee him with our lips and with our lives Aug. in Psal 145. for thankful hearts and thankful lives they are the life of thankfulnesse 't is excellent advice which the Father gives Noli cantilenae bonae tuae obstrepâ—re malis moribus plus ille attendit quid vivas quam quid sonas you might have suffered seven times more but hee hath punished you less than your iniquities deserved Deo gratias bee that your name and work Augustin writ his 49. Ep. to one called Deo gratias Thou art my praise said weeping Jeremiah Paul in sufferings more than any in doxologies above all Christ under the cross and curse Father I thank thee And comes not help from Heaven to draw our hearts towards Heaven Prayer Prayer is a Christians great ornament and muniment his very aliment and element his great advantage top priviledge fealty and homage Ephes 6.18,19 'T is â—…matura armaturae Christiani And hath a special influence upon all the other peeces of our spiritual Armour it keeps the girdle of Truth upon the loins Vide Aquin. in Ephes 6. Deus bone qualis est haec exhortatioâ— quam plena terroris quam vehemens praesertim si quis ponderet illa per omnem orationem in omnium tempore in omni instantiaâ— tamen plerique nostrum ita se gerunt ac si neque orandum c. Bellarm. de Aeâ— Faelic lib. 5. p. 370. it ties together the breast-plate of Righteousnesse it keeps on the shooes of the preparation of the Gospel upon our feet it keeps the shield of Faith from breaking it inlivens Hope and acuates the Word the sword of the Spirit Certainly mans invocation of God will immediately
I doubt whether that man can be saved by Christ Qui dicit hominem salvari posse sine Christo dubito an ille per Christum salvari potest Hee is all in all to them who see they are nothing can do nothing and have nothing at all without him but of this you have lately heard so much now therefore no more Sixthly Commune with your own hearts allow mee the least skill in divinity and I will say a great deal of true Christianity consists in this and our sincerity is much discovered by this In Psal 49. Revel 4.8 It is the holy Counsel of Augustine and the Saints daily practice Ascende tribunal mentis tuae esto tibi judex dic Deo tuo c. Vide Marlora tum in locum In the Apocalyps you read of four living creatures full of eyes before and behinde and within The first was like a Lion The second like a Calf The third had the face of a man The fourth like a flying Eagle Various are the glosses on that Text some understand and say they betoken Christ who was born of the Virgin as a man suffered death as a Calf rose again like a Lion mounted up as an Eagle Others thus the four Creatures hold forth the four sorts of Officers in the Church Mr. Cotton The Lion the ruling Elder the Oxe the Pastor the Man the Deacon and the Eagle the Teacher But they were Angels and are said to bee full of eyes because of the vastnesse and clearnesse of their knowledge Tom. ad Qu. 58. Artic. 6 7. p. 1. q. 106. Ar. 1. Vasquez speaks much of their Matutin and vespertin Knowledge and Aquinas of their light of Nature Grace and Glory of their concreated revealed and experimental knowledge Gregory compares holy men on earth to those blessed Angels in Heaven The Saints are now Evangelical anon they shall bee Angelical they are full of eyes within they look within and without above and about but they fix chiefly on Christ and their own consciences It is sad to see near and dear relations as Husband and Wife sit down together rise up together walk out together come in together and yet never change word with each other but O how sad to see a man and his heart such strangers one to another Hoc Hoc nos pessimos facit said Seneca Epist 83. this is it that makes us so vile and therefore prescribes in another Epistle Vide Senec. Ep. 28. 80. Quantum potes teipsum coargue inquire in te accusatoris primum partibus fungere deinde Judicis c. Franc. Suar. Nullum majus nullum melius negotium est quam ire in interiora mentis Secretaria cordis Aug. in Psal 33. Conc. 2. The little time which that acute and profound man spent every day in the search and examination of his own heart and conference with his own conscience was more dear to him as I have read of him and beleeve it would bee found most true would wee bee perswaded to try than all the rest of the day which hee spent in controversals It was Constantines constant practise as Eusebius reports of him to shut up himself in a secret place of his Palace where hee had his Soliloquies You are persons of quality look upon him and do likewise It was the practise of one better and greater than hee is that writes or reads this Psal 77.6 In the night I commune with mine own heart and my spirit makes diligent search how sutable savoury seasonable how sweet advantagious and profitable this may bee to you in your present condition I cannot tell you before but do it and you will tell mee hereafter On this day read and ponder Psal 143. ult Psal 36 7,8 87.2,5 133.3 â— Cor. 5.4 Ezek. 46.4 Sixthly Continue your constant attendance upon Gods Ordinances in our solemn Assemblies on the Lords dayes and exercise dayes whilst others of the Gentry as well as others like Owles not able to indure the light and power of Gospel Truths forsake the assembling of themselves together Offer you unto the Lord the Lambs and the Rams without blemish it is the Lords command Vide Calvinum in Psal 27.8 Seek yee my face i.e. seek yee God among his people in his Ordinances there is Gods face Whilst others prize one day elsewhere above a thousand in the Courts of God you give us demonstrations that you prize one day in his Courts above thousands elsewhere There hee shews himself most beautiful and most bountiful There hee puts that upon his people which makes them lovely and that into his people which makes them lively Never did General so much delight to see his souldiers together marching orderly or fighting valiantly as the Lord doth to see his servants together praying fervently and hearing attentively Psal 50.5 then his heart is inlarged and hand opened towards them yea ravished with them Cant. 4.9 when the dead and drie bones lay in the field dispersed they were not all that while enlivened Ezek. 37. when they were congregated breath and life came in when on other daies persons are scattered they are in great measure deaded but on the Lords day and in the Lords way assembled how are their drooping spirits revived their languishing souls refreshed Excellent is that passage of Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If you step into Courts of Judicature as at the last Assizes what pleading pocketting swearing c. if into the Market-place nothing but buying selling lying couzening cheating plain dealing is a Jewel and they will tell us hee that useth it shall dye a Beggar but may not wee tell them they that do not use it live fools and dye knaves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Step into private families nothing but cares as the Epigrammatist well expesseth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If into Princes Palaces the discourse runs smoothly of honour and majesty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and terrene glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a word of God or Heaven Enter now saith the Father into the house of God and there you shall hear something of God of Heaven the bliss and felicity of separate souls of such things as eye hath not seen nor ear heard Here is the most comfortable meeting and cordial closing of Gods Spirit and our spirits In the Turkish History I read of Huniaâ—es a valiant Captain now a dying man who said It was fitter for the servant to go to the house of his Lord than for the Lord to come to the house of his servant How few persons of quality especially under such weaknesse and maladies are so observant of the Lords day a day separated from all other daies a day elevated above all other daies Oratio Dominica est omnibus aliis excellentior in 16. Vide Tostatum in Mat. 6. Q. 121. pag. 78. As there is no prayer like the Lords
Prayer no supper like the Lords Supper so no day like this day this is the Queen of daies as Ignatius stiled it in his Epistle to the Magnesians Go on you and yours to keep it holy and God will make you happy prevent future prophanations of it a frown of yours may do very much very much It is the Lords day it is the Lords due if hee have not his can wee expect ours Seventhly Labour by all your afflictions instructions Ordinances and Providences to grow in grace Let all your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your nocuments Vide Estium in Sent. lib 2. Dist 14. parag 3. your documents In the close of every dayes work the second excepted for which variety of conjectures are offered this approbation is suffixed God saw that it was good Aug. in Gen. 1.31 but viewing them all together then they were very good It is Augustins observation even to every grace yea of the least degree of grace hee saith it is good Traxisti animum meum ad te et Solomon Rapuisti animum meum juxta Ab. Esram Incordiasti me â—almud Copulast cor meum cum â—uâ— Baxt. â—…x con p. 384. in Cant. 4.9 but when hee beholds the graces of his Saints fresh and flourishing your faith acted and strengthened your repentance daily renowed your humility increased c. then very good If the Lord Jesus Christ bee even ravished with one of his Spouses eyes with one chain of her neck with the least grains and drams of true Grace O how is hee taken with abundance of grace I beseech you therefore that yee increase more and more out-strip others not in Riches or honours but in spiritual watchfulness heavenly-mindedness heart-inlargedness Compare your selves with your selves and strive to excel your selves Should not the Oxen in your stalls Vide Salmeron in 1 Thes 4.10 the Fish in your ponds the Grasse in your fields grow in the Spring you would bee much perplexed It is a sadder affliction Vide Seneca de vita cap. 1. when Grace grows not whilst others are desiring to bee happy not indeavouring to bee holy Bee it your indeavour to bee holy you shall then assuredly bee happy Excellent is that of the Ancient Et Aug. in Psal 119.1 Quis unquam vel potest vel potuit vel poterit inveniri qui esse nolit beatus quid ergo nobiscum agitur ut velimus quod nolle non possumus nisi quia omnes beatitudinem concupiscunt sed quomodo ad â—am perveniatur plurimi nesciunt Satan is compleating his skill and wrath and therefore there is need of much grace it is subject otherwise to decrease wee are dying daily in our relations in our qualifications or in our graces the exercise of grace is alwaies attended with new increase of grace though both Arms grow yet that which a man most useth is the stronger and bigger in Birds the wings which have been most used because sweetest are most desired the Apostle urges this adding of grace to grace and assuring our salvation with notable Arguments it is preventive and preparative it will prevent a very great evil 2 Pet. 1. v. 5 10 11. viz. Apostacy it will prepare you for a very great good The more Grace is exercised the more God is honoured and the Rod sweetned and Judgement prevented Exercit. in Mark 11.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Accentus spiritusque distinctiones negligebant veteres the reason why Christ cursed the Fig-tree was because it was barren in a time and place of fruitfulnesse as Heinsius observes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ubi enim erat tempus erat ficuum It is a difficult work to recover the activity of grace once lost to revive a duty in disuse besides Satans advantage is great when grace is weak or not in exercise Fateor me Catechismi Discipulum To this end read much Let not a day passe without a Bible nor a week without a Catechisme in your hands Luther himself was not ashamed to bee found with that in his fist Eighthly And which concerns one of you especially Honoured Brother improve the present opportunity and place for your growth in Literature you have the advantage of many thousands a Father able and willing to accommodate and furnish you with choicest helps A Tutor Mr. Sam. Birch Oxon. religious ingenuous and industrious and in the University where learning grows and flows Another Athens Diogenes reports of Thales that hee left the affairs of State to become a Philosopher Diog. in vita Thaletis Anacharsis rather desired to bee a Disciple of wise Philosophers than a Ruler over irreligious Nations Ep. ad Craesum Ar. Rhet. l. 5. Aristotle reports of Alexander that hee was very bookish What shall I relate of Julius Caesar M. Censorius Cato Justinian Julian Hannibal Cornelius Celsus all great men and great Scholars Homines quo magis ignari a bonis literis alieni eo propinquius ad belluinam vitam accedunt si enim illas animi potentias quibus a belluis distinguimur liberalibus scientiis non excolamus omnis earum virtus perit brutis animantibus similes Vide Pits in proaemio relat rerum Anglicaâ—um p. 23. immo in multis deteriores evadimus Pitseus well The more others in this wretched age despise learning and learned men the more will ingenious spirits prize and honour it and them that have it how unlike is this to former ages Dionisius the Tyrant sent for his Master Plato in a royal Vessel and rode to the Sea side to meet him in his tryumphant Chariot brought him into the City not like a Philosopher but like a conqueror Alexander highly honoured Aristotle Naturam non tollit sed extollit non interficit sed perficit Philosophia Vide Sen. Ep. 76. 90 72. non cum vacaveris Philosophandum est Omnia alia negligenda ut huic assidiâ—mus c. and Phochion Trajanas his Plutarch Nero his Master Seneca and Burrus for a season and Anthony de Guevara tells us that Scipio Major dying ordered by will that the Effigies of learned Ennius the Poet should bee put upon his Tomb as judging it more honuourable to have that monument and memorial of a learned man than the Trophy's and Epitaphs of conquered Africa That check of Socrates excellently intimateth the virtue and influence of true Philosophy Zopirum ne ridete hujusmodi â—nim naturae essem Philosphia est partus rectae rationis res Dei ratio Tertul nisi naturam Philoophia superassem Plato Pithagoras Aristoxenus Democritus and others for the love of learning have wandred to the utmost bounds of the Earth Clitomachus above forty years old came to Athens to learn of Carneades I shall spare to transcribe what I have read of Ptolomy Philadelphus Quomodo repudiamus saecularia studia sine quibus divina esse non possunt Ter. who
had in his library five hundred thousand books or Xenophon that great scholar how hee conducted ten thousand Greeks over the Fords of fifty Rivers and through the midst of an hundred thousand enemies from Persia into Greece Solon was used to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Melchior Adams relates of D. Chytraeus that as hee lay upon his death-bed Jucundiorem sibi decessum sore si moribundus etiam aliquid didicisset pag. 694. hearing some disputing by him with a low voice lest they should disturb him lifted up his head and desired them to speak up for hee should die the more chearfully if hee died learning somewhat Sigismund the Emperour at the Counsel of Constance lamented this that neither hee nor any of his great Courtiers and Counsellors were able to answer a forraign Embassador in the Latine Tongue and told his Nobles that had no learning that hee preferred before them some of obscure Parentage meerly for their polite learning saying that hee had good reason to honour scholars above all men as those that wer singularly graced and gifted of God Knights and Lords I can make in a day as many as I please but scholars God only can make Vide Corn. Agr. de vanit Sci. Calvin in 1 Cor. 13.8,9 It is not great estates and places but great parts and graces that makes truly noble Augustin Bishop of little Hippo by his learning became more famous infinitely than Cecilius Bishop of great Carthage Yet I make bold to minde you of a common saying of your grave Father it is better to bee an honest man without learning than learned without honesty As Agrippa the noble Counsellor and Favourite of Octavian told him Vertue makes men equal to the gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us not for the tree of Knowledge lose the tree of Life Surgunâ— indocti rapiunt coelum nos cum doctrina nostra detrudimur in Gehennam I cannot but tremble to read that of Augustin The unlearned arise and take Heaven by force when we with all our learning are turned into Hell Accomplished and accoutred with learning and grace you may serve your own Generation by the will of God before you fall asleep bee laid unto your Fathers and see corruption Non potest esse verus Christianus nec recitare orationem dominicam Ninthly Bee fitting and preparing your selves every day for your dissolution Looking for longing after and hastening to the comming of the day of God Hee cannot said Luther bee a sincere Christian Ioh. Gerard. Vossius de Extr. Jud. nor can hee pray over the Lords Prayer who with all his heart desires not this dayes approach It were very profitable could wee hear each hour what they say Jerome did though learned Vossius say's it is not found in his works Arise yee dead and come to judgement Death is strong it conquers all the grave is cruel it spaâ—…s none Hannibal never slept in the camp without his armour wee dwell in houses of clay our foundation is in the dust thrice happy are wee if wee bee ready for the grave Job 17.8 by that time the grave is ready for us I shall not praedict yet I humbly conceive if some of you live long I shall not My care shall bee as Seneca said his was now being young how to live well and if old age come then how to dye well Once more Psal 31.19 Heb. 11.2 2 Cor. 4.17 2 Tim. 4 8 Meditate frequently of the greatness of those good things and the goodness of those great things reserved for such as fear and love God Our Lord Jesus had them in his eye so had Moses Paul and others This will help you to walk more thankfully work more chearfully suffer more patiently fight more valiantly repulse temptations more strongly lay out your selves more freely live with what providence hath cut out more contentedly An mercedis intuitu Deo servire liceat Vide Estium in Sent. lib. 1. Dist 1. parag 3. lit D. E. F. to leave the world more willingly to imbrace death joyfully it is too large to dispute that question and weigh those school-distinctions Set some part of every day apart to admire the Lords graciousness not only in present protections of us but future provisions for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Epict. Enchir. cap. 65. No more That of Isocrates shall bee my Apology for this boldnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Freedome of discovery what bee our thoughts is the greatest signe of true affection Vide Plut. in Cat. Uti I shall not transcribe Cato's grave advice to his son it may bee worth perusal you have it in Plutarch to whom I referre you When God bestowed on Abram a new name hee gave him a new blessing bee it so with you When the time of your Shrevalty is expired and your health perfectly restored if you shall bee reinvested with magisterial power and authority I humbly beseech you and the God of Heaven for you not to bear the sword in vain put on Righteousnesse let it cloath you Let judgement bee your Robe and Diadem bee eyes unto the blind legs unto the lame the blessing of him who is ready to perish shall come upon you The Lord who brought you together blesse you together and fit you for Heaven in life and admit you and your hopeful progeny after you to Heaven at death This shall bee the prayer and breathings of his soul whose all is but to serve you in the Gospel of Christ J. Livesey August 24. 1655. Jehosaphats Charge TO HIS JUDGES Opened in a Sermon preached ON 2 Chronicles 19. part of the 6. verse Take heed what yee do Take up and read verse 5 6. 7. And hee set Judges in the Land thorough the fenced Cities City by City And said to the Judges take heed what yee do for yee judge not for man but for the Lord who is with you in the Judgement Wherefore now let the fear of the Lord bee upon you take heed and do it for there is no iniquity with the Lord our God nor respect of persons nor taking of gifts ZEnophon reports of Socrates Memorab lib. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hee was so pious that hee would do nothing till hee had asked counsel of the gods Zenoph Hist lib. 1. p. 19 20 and so just that hee never did wrong to any person no not in matters of trivial concernment the like hee relates of Cyrus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A. Gellius observes Zenoph de Institutione Cyri. that Publius Scipio Africanus was accustomed before hee set himself about any business of great consequence and importance before the dawning of the day to enter the Capitol and there to stay alone a season A. Gel. N. Attic lib. 7. cap. 1. pag. 187. Plin. Paneg. Trajano Augusto in principio consulting as it were with Jupiter there hee submitted his projects to the judgements of
also bee sent The greatest persons Qui non peccant usurpatione judicii Vide Becanum in sum Theol. Schol. qu 60 bee they Angellically gifted rarely qualified eminently accomplished and accoutred are not permitted to act as Judges nor would their decrees and determinations be regarded if they had no authority or commission from the higher powers Vide Ignat. Epist ad Trallian August de Civ Dei lib. 20. cap. 10 why then should any bee allowed priviledged or permitted to dispense the word and sacraments authoritatively without commission from the Lord Jesus Christ Though all the Lords Prophets were the Lords people yet never were all the Lords people called to bee the Lords Prophets Estius in Sen. lib. 4. Distinct 24. parag 19. Nec minus certo credendum est externum sacerdotium non omnium fidelium multitudini commune esse sed quibusdam proprium said one of the Schoolmen Gifts and abilities alone super-adde grace if your Lordships so please bee they never so eminent make not a Magistrate or Minister of Jesus Christ in an ordinary way and in Ecclesia constituta as ours is Judging and preaching are not meerly acts of gifts but of Offices Qualification for a work and a legitimate vocation and solemn designation or deputation to a work are distinct things The labourers though both willing and able Petri. Abaelarâ—i Comment in Ep. ad Rom. cap. 1. v. 1 yet went not into the Vineyard till they were commanded It is the observation of a very ancient writer upon Romans 1. verse 1. Paul a Servant of Jesus Christ called to bee an Apostle vocatus saith hee non a scipso veniens ad praecandum aliequin fur esset latra Hee was called hee ranne not of himself to preach the Gospel had Paul done so hee had been a Thief and a Robber And Maldonate an acute Interpreter observes Maldon in Iohn 10.3 that the Lord Jesus Christ hath laid down eight Signes and Characters of a true Prophet or Pastor amongst which this is considerable hee enters in at the door but who is hee that enters in at or by the door hee answers quisquis sibi non sumit honorem per ostium ingrediuntur qui a Deo missi sunt they are Thieves and Robbers who climbe into this high holy and honourable function through the window of their own pride and self-conceit If Origen a man of an excellent dianoy and rare abilities fell into dangerous errours and that as Chemnitius conceived because he so long neglected orders into what errors may not they slide who sleight it and contemn it Sure I am non fortunat Deus labores eorum qui non sunt vocati quamvis salutaria quaedam afferunt non tamen edificant said Luther truly and a greater than hee commands mee to tell you who have power and authority in your hands that they shall not profit the people at all Jer. 23.32 Let not my Lords bee angry I am not here to inquire by what authority you act or who made you Judges over us Wee have heard your Commissions Only this I say lesse I could not more I shall not Judges must have clear Commissions No man may take that honour of the Ministry or this of the Magistracy upon him were hee as wise as Salomon or Daniel before hee bee called Hee set Judges in the Land Fourthly It is registred and recorded as a most royal and religious act of Jehosaphat and as a great ornament and muniment and blessing to the Land whence wee may animadvert that Judges who will execute justice and judgement carefully and conscionably are very great blessings to a Land or Nation How great blessings they be I cannot tell you beloved this I can tell you they are great blessings Judges are like the Prophets Figs those that were good were very good and those that were bad were very bad Judex injustus latro est sicut medicus imperitus est homicidae Judex locusta civitatis est malus said Scaligen Such Magistrates as bear the name of Magistrates and stand in the room of Magistrates but do not the offices and duties appertaining to the Magistracy are but as eyes of glass or Ivory-teeth or Iron-hands or wooden-leggs as those artificial and equivocal limbs stand the body natural in little stead so do these the body politick Good Magistrates are the breath of our nostrils Lam. 4.22 Grave Senatours zealous Magistrates faithful Ministers are the props the pillars the buttresses of Church and Common-wealth how can an Army bee without a General or a City without a Governour or a School without a Master or a Nation without a civil Magistrate it needs no forraign force to dissolve it it will Amphisoene-like destroy it self The taking away of the Jâ—dge and the Prophet is threatned and accounted a sad and sore judgement Isa 3.2 these commonly fall together it was said by a Royal Pen no Bishop no King And I do beleeve whoever lives to see England without a Ministry the same eye shall see England without a Magistracy It is very sad to lose an eye more to lose both now what the eyes are to the body natural that those are to there-publick Isa 3.2 as judicious Calvin notes upon that Text wee can better bee without the light and heat of the Sun than without Judges to correct and Prophets to instruct si decidant viri Consuliores periturae urbis Orbis primum indicium est I shall not gloss upon those Scriptures though pregnant and pertinent Amos 2.3 Judges 2.7 4.1 chap. 8.33 Judges 2.19,20 when the Lord raised them Judges then the Lord was with the Judge and delivered them out of the hand of their enemies all the daies of the Judge But when the Judge was dead they corrupted themselves more than their Fathers in following other Gods therefore the anger of the Lord was hot against Israel If you my Lords will right the wronged relieve the oppressed judge for the fatherlesse who are commonly friendless plead for the Widdow If you bee eyes unto the blinde leggs unto the lame harbours to the poor terrours to the unjust succours to the innocent If you break the jaws of the wicked and pluck the spoil out of his teeth if you do these things and no lesse My Lords is expected from you you will bee to us mercies of the first magnitude as hiding-places from the winde and coverts from the tempest as Rivers of waters in drye places and as the shadow of great Rocks in a weary Land when such ride the circuits and come amongst us Gad a troop of blessings comes You are the shields of the Earth as the Psalmist calls you you are the men who protect from wrongs and injuries and therefore are great blessings you turn away the wrath and indignation of the Lord from the Nation Psal 106.23,29,30,31 the very Heathens extolled Moses with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. are not such blessings indeed to the places
Rev. 14.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from henceforth expect not blessednesse if you rest from your labours Job 3.17 before ye die in the Lord There viz. in the grave the weary are at rest That sentence is entailed on all Mortalls In the sweat of thy brow or brain shalt thou eat thy bread till thou return unto the ground Gen. 3.19 By Mahomets law the Grand Turk himself was to bee of some trade The Athenians hated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By Solons Law idle persons were to suffer death Non solum negotii sed otit redenda est ratio said Tully truly The Lacedaemonians called men to account for their idle hours an idle Magistrate or an idle Minister or an idle Gentleman the Lord abhorres it is not enough for you venerable Gentlemen Vide p. Mart. in 2 Sam. 11. Fusius agit contra otium not to do evil It is required that you as well as others nay that you more than others should bee doing good A Negative Magistrate is no Magistrate Nic Machiaveli disput de Republica lib. 1. cap. 1 Machiavels counsel is good Otium prohibeatur perpetua quaedam honestorum exercitiorum necessitas imperetur vitanda est maxime sterilitas c. Idlenesse exposeth to the Devils malice Idleness disposeth to the Devils service Vide Doctissimi Saunder soni concionem quartam ad populum Res age tutus eâ—is when hee findes you about nothing that is good he will imploy you about something that is evil otium animi mors est vivi hominis sepultura saith Seneca it is the death of the soul the interring of a man alive An idle hour is the hour of temptation a flying Lark who makes his mark Hispani bellum quam otium malunt Justin Hist .. lib. 44. p. 349. The Spaniards had rather bee warring than idleing if the Historian may bee credited and in my judgement it is more eligible Legitima authoritas justa causa intentio recta moderamen debitum requiruntur secundum Bielem lib. 4. Sent. Distinct 15. Qu. 4. Illicit a non sunt Christianis bella sive defensiva sive invasiva modo adsint haec tria justitia causae potestas publica intentio recta Estius in Sent. lib. 3. Distinct 37. Parag. 20. If there bee a good cause a good call a good end and if managed in a right way and manner for Warre though a necessary evil is the solemn instrument of Justice the restraint of vice and publick insolencies the support of a body politick against forraign invasions and Domestick rebellions Up then and bee doing Honourable Lords and worthy Gentlemen account your selves happy in that God accounts you worthy to do any thing for him especially to bee so honourably imployed under him your time is short with us your work is great though the Sun stand still or go backwards yet still time goes forward five or six dayes beyond which you cannot sit will soon expire Reverend Fathers and Brethren Remember you and I that Motto of famous Mr. Perkins Minister verbi es Vide Bezam in vita Calvini 2 Per. 1.12,14 Hoc age And that worthy saying of judicious Calvin Quid si Christus cum venerit me otiosum invenerit what if Christ when hee comes to summon mee to death shall finde mee idle It was holy Augustins wish that Christ might finde him aut precantem Possid de vita moribus Aug p. penult Vel inveniendis rebus â—… de jam inventis c. aut praedicantem praying or preaching Possidonius relates this of him that hee was ever imployed either inventing or dictating transcribing perusing or preaching praying or visiting the Fatherlesse and the Widdows Et hoc agebat in die laborans in nocte lucubrans Minima portio temporis dabatur somno minor cibâ— nulla otio ita Adriâ—om de Hieron And memorable is that which Augustine himself spake to Eudoxius and the brethren with him in his eighty first Epistle As Fire and Water so Pride and Sloathfulnesse are by Ministers to bee shunned It is certain a whet is no let Recreation may bee used but in its due season Amice quisquis huc venis aut Agito paucis aut abi aut me laborantem adjuva haec erat inscriptio musaei Urfmian Vide Melâ—…i Adam Vide P. Mart. in 2 Sam. 12 and with a right intention to fit us for our work but never as our work not to procure wealth but to preserve health which such as live sedentary lives seldome have and also with choice persons The two witnesses of whom you read Rev. 11. end their lives and their labours together Nullus est in Anglica diligentior Episcopus quam Diabolus said Latimer There is not a more busy Bishop in all England than is the Devil shall wee learn some good of him To bestirre our selves the more because our time is short Rev. 12.12 The Levites in the Law were discharged at fifty in part Numbers 8.25 Let not us pretend more weaknesse of body or decay of memory of natural abilities and faculties more than is to gain a dispensation Augustin preached till his last sicknesse aged seventy six And Ambrose dyed commenting on the Psalm Usque ad suam ipsam extremam aegritudinem Possid ubi supra on that 47. Psalm if A Lapide mistake not Oportet Episcopum conscionantem mori soul-work is sweet work though wee sweat Paul did not say I converted more than they yet hee could say I laboured more than they and herein may wee solace our selves if Israel bee not gathered wee have discharged our duty in some measure sincerely though slenderly non curatio sed cura Ovium a pastore requiritur as A Lapide well observed A Lapid in 1 Tim. 4 Christians this is of concernment to you also you must bee doing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Religion consists not in wording Justin Mar. Aq. 1. p. qu. 1. Art 4. Estii praefat in Sent. Tenendum est Lev. 25 but in working not in speaking but in living great things The Jews usually called the seventh year the idle year because then there was no plowing no sowing no reaping or mowing with many Christians every year is the idle year Should wee bee examined what wee have done for God what naked backs wee have cloathed what hunger-starved bellies wee have refreshed what duties wee have discharged should conscience speak and all tongues bee silent shame might cover our faces Seneca jeered the Jews because they lost one day in seven Vide Aug. de C. D. lib. 6. cap. 11 To observe the Sabbath day was with him to lose a day well might hee deride the Christians of this lazy drousy age were hee now alive who lose Lords dayes Exercise dayes and other precious seasons for soul advantages too many dividing their lives one half they are idle and the other they do nothing Pauci hoc agunt said the Heathen Philosopher It
was Erasmus his wish Angli ingeniosi utinam laboriosi Let mee rather bee numbred amongst the unprofitable than the idle servants Wee have a dayes work for every day an hours work for every hour every day wee should go a daies journey towards Heaven The life of Christ was a most active Act. 10.53 may I not say a most laborious life hee never spake idle word never spent idle day hee went about doing good That is the character which Peter gives of his Master no sooner began hee to walk but hee began to work where hee was there hee was doing good and where hee was not doing good there was hee not Now hee is our great Exemplar and Looking-glasse his actions not his miraculous c. his moral actions are our instructions Mark 7.37 Hee did all things well and shall wee do nothing God forbid Non otiose vivit qui qualitercunque utiliter vivit Aq. 2. 2. qu. 187. Art 5. resp ad Arg. 2. saith Aquinas but wee must see that it bee utiliter as hee said John 9.4 so wee say wee must do the work of him that sent us while it is called to day for a night is comming a night of desertion a night of affliction may come a night of death and dissolution will come and then no man can work Frustra est ea potentia quae non reducitur in actum quando debet potest reduci Let us therefore while wee have the light walk in the light and work by the light while it is called to day let us go about our work not neglecting the seasons nor napkinning up the Talents which are delivered to us I shall conclude this with that notable saying of Cato subscribed by the wiser Heathens as an Oracle Nihil agendo male disces agere Take heed what yee do Take heed and do it Ninthly In that the charge is ingeminated two things may here bee intimated 1 The greatnesse of the work which on them is imposed 2 The neatnesse or exactnesse in the workmen who are herein imployed But I passe this Quest Hee said unto the Judges Take heed what yee do but were not they also to take heed what they said Ans Carthusian upon this Text of whom wee spake in the Analysis hath this Glosse Non solum act us vestros verum etiam verba sententias diligenter pensate ponder not only your works but your words bee not rash in either and I am induced to conclude with him that both they and wee must take heed what wee say or none will regard what wee do The Apostle if any man Vide sis Greg. Thaumat Metaph. in Ecclesiast c. 5. p. 87 requires this of every man If any man seem to bee religious or righteous and yet takes no heed to his tongue all his Religion is vain If Hell bee where the Devil is most it is in most mens mouthes and hearts and there is an Hell Moral as well as Local The whole life of man Vita nostra referta est linguae delictis Basil said Basil is full of the sins of his tongue It is most true lingua mors lingua vita lingua Deus lingua Daemon the wisest of mortals voucheth it life and death are in the power of the tongue Excellent is that councel of holy Bernard Serm. de triplici custodia mihi p. 385 Bis ad limam veniant verba potius quam semel ad linguam plus diligas audire quam audiri and that of the Stoick Philosopher is worthy to bee writ with a pen of Iron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epicteti Enchirid c. 41. in principio c. Bridle thy tongue for the most part bee silent or speak about necessary things and that curtly concisely Ber. de triplici cust Levis res sermo quia leviter volat sed graviter vulnerat leviter transit sed graviter urit facile volat Ideeque facile violat charitatem modicum membrum est sed nisi caveas magnum malum Bern. Aug. Ennarrat in psal 51 Claudamus oris nostri januam objiciamus repagultim mordiamus nos ipsos si quando grave ac durum quoddâ—m verbum dentes nostros transire voluerit Gillib Bern. Succent Serm. 14. in Cant. prope sin Aug. Tom. 1. de verbis Domini initio capiris 1. 2. Pelag. lib 4. 〈◊〉 35. Drexelius in his Orbis Phaeton tells us that the Tuscians writ upon the doors of their houses these two words ARSE VERSE which in our language hath this signification Take heed of Fire keep it warily it might well bee writ on every mans breast saith hee linguae ignem cautissime custodi keep the fire of thy tongue most carefully Sicut eligis quo vescaris sic elige quod loquaris cibum examinas per os ingressurum cur non etiam verbum per os egressurum quod saepe graviores tragaedias excitat in tua domo quam cibus an tuo stomacho As thou art choice of what thou eatest said Augustin so also bee choice of what thou speakest Thou art curious about and examinest the meat which goes in at thy mouth lest it may poison thee and why not the words which go out of thy mouth lest they poison others and thou shalt finde upon tryal that these do more mischief in thy house than those do in thy stomach and elsewhere this holy man speaking of the same subject Si tu eam domare volueris wouldest thou tame thy Tongue thou canst not because thou art but a man and no man can tame his Tongue Homo feram domat linguam non domat domat leonem non refraenat Sermonem Domat ipse non domat seipsum c. Sisoius as Pelagius reports for thirty years together prayed and that often in a day Domine Jesu Christe protege me a lingua mea O Lord deliver mee from my Tongue Lingua malorum omnium compendium vere Phacton orbis incendium vix ullum in mundo malum quod non vel incipiat vel augeat incendat lingua nulla pars ad nocendum promptior ad fraenandum difficilior Drexelius and yet found it a peece of difficulty to get the mastery and victory over it Of all the Members of the body there is none so serviceable to Satan as is the Tongue when the hands are manacled the feet fettered and stocked the tongue is free Vide Pinedam in Job 2.8 Sect. 1. Numb 8. Jobus a Satanâ dire habitus nihil sui corporis habuit quod sanum diceret praeter linguam Orbis Phacton 1. 2. p. 344. Aug. Ennarrat in Psal 39.1 in Psal 34.13 Quis sane numeret quantas modicum linguae membrum contrahat sordes quam sit gravis pernicies oris in circumspecti Bern. Serm de triplici custodia p. 98. Pineda disputes the question why Satan having liberty to inflict diseases upon Jobs Tongue as well as upon the other members of his body spared that And I
finde Drexelius hinting at the reason Forsan ideo non ulcerosam habuit linguam ut eam in querelas laxaret ut coelum omnesque caelites execraretur c. It was Satans desire and grand design to move Job to curse God and charge him foolishly and therefore hee spares his Tongue Lingua non frustra in udo est said Augustin Of all the parts and members of mans body there is none kept oyl'd so moist and glib as is the Tongue and thereupon hee counsels Perpende quod dicturus es examina consule interiorem veritatem sic profer ad exteriorem auditorem hee is not saith the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a beginner but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good proficient in Religion that can curb his tongue Lingua plâ—rima certa satis praecipue in Febribus signa exhibâ—t As Mettals are known by their tinkling so are men by their talking and Physitians say the nature of diseases is known as well by the tongue as by the pulse or urine The mouth of the Righteous speaketh wisdome and his tongue talketh judgement Morhi natura ex lingua non minus quam ex urina cognosci potest Senneâ—t Instit lâ—b 3. cap. 16. Hyppoc Aphoris 13 15 16. for the Law of the Lord is in his heart It is quaeri'd in the Schools what was the first sin of the first Angel that fell for they assert that one fell first and then the rest Estius in Sent. lib. 3. Dis 6. parag 8. Sex varias proponit ententias unus caeteris author suasor fuit transgressionis as Estius speaks Nine or ten several opinions of theirs I remember I have read some say it was envy others discontent and some suppose it was their refusing to undertake or take up the charge given Scotus lib 2. Dist 6. qu 2. Art 2. or to bee given them about man Scotus thinks it was a certain spiritual luxury And some Vide Othor is Casmanni Angelo graphiam in parte 2. cap. 10. q. 4. p. 395 Non per os serpentis sed locutio quaedam spiritualis ut blasphemia in Deum Estius ubi supra parag 6 7. with many of the Ancients Angelos amore mulierum captos per libidinem peccasse Others ingratitude The most and best say pride but wherein that Pride consisted is not easily determined nor by them unanimously resolved by some it is as confidently asserted that it was a sin of the Tongue but what ever it was you know they suffer eternally and deservedly for it and it concerns us all to set a watch before the doors of our lips a tongue that is set on fire from Hell is in danger to bee set on fire in Hell Let none say words are but wind Quot tibi possim dicere qui sub Tyrannis sensuum suorum paenas luerunt propter incautam linguam Lips de Constin c. 25. p 181. small trivial inconsiderable things certainly they weigh heavy in Gods ballance the least idle word is damning in its own nature The Philosopher could say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men die for coyning single pennies contrary to Law as well as Jacobus peeces Physitians say Worms in children may turn to the Fever and that into the Plague Aug. Ennar in Psal 128.1 And the Father excellently Dicis minora sunt minuta sunt verba vana sed congere minuta faciunt ingentem acervum ignis gehennae non est parvus It was Zenophons wish to have all speeches writ Melius est hanc artem â—…ire quam esse regem Diademate coronari Chrys Tom. 5. Hom. 33. mihi p. 260. it would make us more serious Of Taciturnity I may say as hee did of Charity It is better to learn this art than to bee a King and crowned with Diadems Latimer when some were taking his Examination hee took more deliberation hearing a pen walking behinde the Curtains There is a book of remembrance in which all our words are recorded the consideration of it should work us to more warinesse There are five or six things which every man hath to keep which if hee do they will keep him doing all the daies of his life hee hath the Faith to keep 2 Tim. 4.7 2 Tim. 4.7 Hee hath a good conscience to get and keep and hee hath his heart to keep Prov. 4.23,24 his eye to keep his foot and his tongue Pro. 4.25,26 Myriam was smit and Myriads smart for the abuse of their tongues a learned Author delivers his judgement of Tully and Demosthenes Si muti fuissent diutius vixissent suavius obiissent Senco Ep. 10. in fine For every idle word wee must account to God The meekest man that ever the Sun saw or the earth bare spake unadvisedly with his lips so may you and so have I too often Let us therefore take up Davids resolve Vide Chrysost Tom. 1. hom in Psal 140. mihi pag. 1038 Tom. 2. hom 46. in Mar. c. 13. mihi p. 386 Tom. 5. hom 52. ad pop Ant. p. 297. Tom. 4. hom 15. in Ephes â— p. â—…5 Tom. 1. in cap. 1. ad Gen. p. 20. Leonardus Rubenus de Aurea lingua cap. 59 To take heed to our waies that wee sin not with our Tongues I have been too long on this yet not without warrant such a digression is no transgression I shall crave leave to acquaint you with a memorable passage of Rabbi Jehuda And then passe on to the last and great Observation Drexelius Tells you that Rabbi Jehuda openly proclaimed in the Market-place that hee had at home a certain golden water which was of choicest vertue and highest value very useful for all persons for all constitutions Excellent for the prolonging of mans life Many hearing this solemn proclamation amongst the rest a little Daughter of another Rabbi acquainted her Father with the summe and substance of it who addressing himself with thousands more to see those strange waters and offering great summes of monyes might they have some of them Drexel Orbis Phaeton 1. 2. p. 515 The Rabbi opens his Bible and turns unto the 34. Psal 13 14. What man is hee that desireth life and loveth many dayes that hee may see good Keep thy tongue from evil c. Et haec est illa aqua vita aurea saith hee this is that golden life-prolonging water Come taste and try come near and buy this My Lords and Gentlemen and you beloved Brethren But hee said unto the Judges Take heed what yee do Tenthly Observe That it is the duty and discretion it is the part and prudence of Judges to do justice and judgement and in the administration thereof to take heed what they do i.e. from what principles by what rules in what manner by what authority and in a word for what ends they act Arist 2. Polit. Scaliger Exer. 307. Sect. 3. God is rich in Knowledge 1 Sam.
cruci affigeretur saith Maldonate Audi quomodo amatus es O homo Aug. O quantum dilecta spousa prae qua filius ipse aut non dilectus aut sa'tem neglectus Incomparable was the love which Christ manifested to man in praying for us paying a great price for us dying for us and now making intercession for us his very life was the Jewel hee pawned for us Vide Bolducium in Job 2.4 precious it was to him and so is ours to us Skin for skin and All that a man hath will hee give for his life Now this is in your hands What Seneca said of Nero to Nero in that excellent book of Clemency Lib. 1. cap. 1 so highly prized by Queen Elizabeth Ego vitae necisque arbiter qualem quisque sortem statumque habeat in manu mea positum est quid cuique mortalium c. is true in part of you notable was the answer of Alexander Magnus to his Mother Olympia when shee had a design to take away the life of an innocent man shee remembred him how shee had carried him in her womb nourished him with her blood painfully laboured in his birth therefore hee must not deny her request but his return was grave and serious Life was precious Misera vis est valere ad nocendum there is lesse evil in sparing ten that bee nocent than in sentencing to death two that bee innocent For that there is a plea of mercy This is pure injustice Hee was none of the wisest Judges who solemnly professed as the Italian Oratour speaks to hang many was his Jubile Silesio and a great execution was his great recreation Hee had not the reason of a man but the rage of a Lion the venome of a Serpent the malice of a Daemon And How dear our Civil Interests Immunities Rights and Priviledges are I shall not speak Do not too many make their Gold their God their Bonds and Indentures their Scriptures The world their All in All They would rather part with their part in paradise than in Paris While gracious souls say What is a man profited if hee gain the whole world and lose his own soul The Cry is greater what is a man profited if hee save his own soul and lose his Riches his Rights his Honours his Flax and Wool the great things of this world The Application In which I shall study more brevity I cannot more perspicuity But one thing I must remember your Lordships of and my self of another before I can proceed on safe ground any further Remember you that of Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nisi fideliter dixetim vobis crit damno sum mihi periculosium Timeo itaque damnum vestrum damnationem meam si Tacuero The Church is not a Theater where mens ears are tickled but their hearts are touched nor are you come hither I presume to hear what will please but profit It may bee it should bee what is most profitable will bee most delectable and acceptable And I shall remember Bernards Nisi fideliter dixerim hee who hath advanced you to this Authority hath ingaged mee to fidelity The plaister which causeth most smart is most soveraign To proceed then 1 Use And First for Humiliation Is this so Must Justice bee executed and Judgement administred THUS with this deliberation c. Then let us Humble our souls this morning in the presence of the Eternal God for the Male administration of Justice in the Nation This is one burden which England hath too long groaned under it is our sin our shame our judgement a state desolating sinking sin it carries destruction in the very face of it when there is little or no Justice Truth or Knowledge of God in a Land God will enter into controversie with it Hos 4.1,2 Gualther might well call that Text sui an non nostri Temporis speculum It is Englands Looking-glasse who can say wee are free from injustice oppression Aqu. 2. 2. Qu. 57. Ar. 12 c. the Schools say Justice is the chief of Moral vertues sure then Injustice is chief of Mortal vices May it bee spoken My Lords May it bee spoken Nay is it not to bee spoken with tears of blood Judgement hath been turned backwards Justice hath stood afarre off Truth hath fallen in our streets the Widdow and the fatherlesse have been oppressed The Name of God blasphemed his holy day prophaned his Ordinances sleighted and his Laws violated while the Statutes of Omri are observed Quis talia fando Temperet a lachrymis Let Rivers of Waters run down our eyes because men keep not thy Laws O Lord. Seneca unmasking the face of their corrupt state hath this notable passage The news from Rome take thus the walls are ruined the Temples are not visited the Priests are fled the Treasuries rob'd Old men are dead young men are mad Vices are Lords over all The Dictator blames the Consul The Consul checks the Censor the Censor chides the Praetor the Praetor falls foul upon the Aedile and hee casts all the fault upon the Quaestor and because no man will acknowledge himself in fault wee have no hopes of better times I shall not take the boldnesse to apply It was a strange saying yet very true Nic. de Clemang There is more justice and equity in Hell than in France there the oppressor is oppressed there hee that would not give a crumb of bread is denyed a drop of Water there such as shed innocent blood have blood to drink there is no respect had to persons potentes potenter puniuntur Every man hath according to his deserts but in France c. let this never bee true of England Not to travel far In this County which is not the greatest there is too much of Rome and Hell You may behold the tears of such as are oppressed and crushed by Malignant Antichristian Lords but they have no comforters you may behold Seducers and Impostors Vain-talkers and idle persons whose mouthes are not muzled Wee fear the setting of our Sunne at Noon-day the removal of our bright-burning and shining lights out of our territories wee tremble O that wee could tremble to think of Gods striving with us no more by his Spirit and his Word Wee fear not the downfal of Tythes so much as of Truths unless that bee a fore-runner of this Herb. The Gospel upon tip-toe stands And 's ready for the American strands If Justice be not executed Errours suppressed faithful and painful Ministers encouraged and Gods Ordinances frequented and attended on Woe unto us if Judgement bee established Salvation shall come and his Righteousnesse shall be revealed Luther had never any great design on foot for Gods glory and the Churches good but hee was brought very low before by the afflicting hand of God My Lords the work you have in hand is of God and for God humble your selves this day before God the work will go better on Vis
Casmannus Angelograph p. 2. cap. 10. Aq. p. 1. q. 113. Att. 4. Est lib. 2. dist 11 c. this conduceth very much to your present safety and security It is queried in the Schools whether every man hath his particular Tutelar Angel assigned him for his custody Most of them and many of the Fathers they tell you answer it positively Our Orthodox Divines conceive it a platonick conceit no Scripture Truth Camero sufficiently and solidly refutes it Camero prael in Mat. 18.10 This is a very certain Truth the Angels are appointed for the custody of men they have a special charge to safeguard such men as you And as they are invisible so they are invincible Nay the Lord himself is your pavilion he hath ingaged himself to be a Sanctuary an hiding place a shield and refuge To the Oppressed Psal 9.9 The Lord will bee a refuge for the oppressed a refuge in time of trouble To such as walk uprightly Psal 84.11 To such as are exiled and banished Ezek 11.16 Though I have scattered them among the Countries yet I will bee to them as a little Sanctuary or a Sanctuary for a little time To such as trust in him Prov. 30.5 To the meek ones of the earth Zeph. 2.3 To such as keep the word of his patience Rev. 3.10 To such as hide his people in a storm God will hide such people as Rahab c. To the humble person Job 22.29 To such as say not a confederacy with them that say a confederacy Isa 8 12.14 To such as are much in prayer he will not keep such from him in a storm as will not be kept from him in a calm Heaven ever stands open for such it fears no Devils the highest they can go is the air Psal 32.6,7 Ephes 2.2 To such as do Justice and Judgement Hee that walketh or worketh righteously and speaketh uprightly that despiseth the gain of oppression and shakes his hands from holding of bribes doth not this concern you See Isa 33.15,16 My Lords Now mark what follows Hee shall dwell on high he shall be as safe as castled or immured in some invincible Tower or impregnable City Walls and bulwarks shall not be His Salvation but Salvation shall bee for walls and bulwarks Chap. 50.7 Psal 90.1 In Jeremies Prophesy God himself is stiled the Habitation of Justice Justice dwells with him and just men too Such need not lye down nor rise up in fear If there bee one that executeth Justice and I will spare it Jer. 5.1 Will the Lord spare It and not Him will hee shew such favour to the City for the sake or such a man and will hee not be so favourable to one such man if found in the City Fifthly It is a conscience-quieting and soul-solacing act As there is joy in the presence of the Angels when a sinner repents unfainedly so when one by the sword of Justice dies deservedly And this will bee your rejoycing the testimony of your consciences that in simplicity and godly sincerity you have administred Justice exactly amongst us When with Hezekiah you turn your faces to the wall God will in mercy turn his face towards you if you walk before him in truth and with a perfect heart doing that which is Just in his sight Samuel was one of the last and one of the best Judges that ever Israel had hee purged the Church from Idolatry hee restored Religion to its purity hee executed Justice and Judgement impartially and herein hee comforts himself exceedingly I have walked saith hee before you from my child-hood unto this day 1 Sam. 12.2,3,4 In my minority when I was a Levite doing the service of the Sanctuary and since I came to more maturity administring Justice as a Judge Here I am and witnesse against mee who can before the Lord and his anointed your King Saul whose Oxe have I taken or whom have I defrauded or of whose hands have I received any bribe q. d. if any bribery or cruelty any injustice or partiality can be justly charged upon mee let them now speak Beati qui gaudent quando intrant ad cor suum nihil mali ibi inveniunt saith Augustin they are blessed who can come unto their houses Ener in Psal 33 and unto their hearts and finde no guilt there Thus it was with that good man Samuel Augustin pleaseth himself much with the comparison of an evil corroding conscience to a scoulding discontented wife hee hath it often I finde it in his Enarrations upon the 33. Psalm and upon the 35. Psalm c. Qui habent malas uxores quommodo exeunt ad forum gaudent caepit hora esse qua intraturi sunt in domum suam contristantur As they vex men infinitely so doth a guilty conscience but as a good wife so a good conscience is a continual feast Moses solaced himself in the integrity of his heart and Job also Numb 16.15 Job 29.14.15 When other covetous Caitiffs unjust wretches shall have fears falling upon them and anguish of spirit which makes their bones shake and tremble the hairs of their heads stand up their heart strings burst and break when the terrours of Hell shall take hold upon their filthy consciences Then you My Lords who discharge your duties and high trust reposed in you shall have the Honour of it in life and the comfort of it in death Sixthly Not to do Justice and Judgement is a sin most hainous and abominable it is malum complexum it is peccatum complicatum a big-belly'd Evil a land desolating sin that God will bee avenged on It is a sad charge Jer. 5.28 Among my people are found wicked men they over-pass the deeds of the wicked i.e. they are worse than Turks and Pagans they judge not the cause of the Fatherlesse Such as are least able to right themselves should have most help from others but the right of the needy they do not judge Shall not my soul be avenged on such a Nation as this To think any sin little is no little sin yet some are greater than others and this is one of the greatest saith the Lord yea hee will surely visit for these things Amos 5.12 I know saith God your manifold transgressions and your mighty sins peccata vestra valida fortia as Drusius Gravia copiosa saith Vatablus magnopere me irritantia Ribera obstinata enormia scelera vestra vidi saith Lambertus on the Text words are wanting to expresse the sinfulnesse of their sins the Original is more full and emphatical your boney sins but what were they They afflict the just they take a bribe they turn aside the poor in the gate from the right therefore saith the Lord I hate and despise your Feast-daies I will not smell in your solemn assemblies let judgement run down as waters and righteousness as a mighty stream vers 21. to the 25. There hath been much wrestling with God in prayer and soul-afflicting yet prayers are
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.
and needful thing to speak honourably of Great men at their Falls and Funerals King Davids expression affords this position Of these in their order And first and most of the first Doct. 1 Princes are not priviledged from falling nor Great men from dying Indeed Riches are not for every man Honours are not for every man Learning is not for every man but death is for every man This is the end of all men so saith the wise man Eccles 7.3 Death like the Duke of Parma's sword Mista senum ac juvenum densantur funera nullum saeva caput Proserpina fugit Horat. l. 1. od 28 knows no difference twixt robes and raggs twixt Prince and Peasant In the common bagge of mortality the Rook is check-mate with the King The mortal Sythe saith one is Master of the Royal Scepter it mows down the Lillyes of the Crown as well as the Grass of the Field Though Machiavels policy Catalin's activity Hectors valour with the Martial prowesse of Menelaus and Agamemnon should concenter in one man yet could hee not escape the jaws of death Notable is that Text Eccles 8.8 of which I may say As Chrisostome doth of that John 5. It is locus multi auri plenus John 5.21 non tamen omnibus in promptu est There is no man that hath power over the Spirit to retain the Spirit neither hath hee power in the day of Death There is no discharge in that war in this war the presse is so strict that no one is exempted no dispensation can bee procured If the Tenant would go for his Lord Hee shall not bee accepted the Lord must serve for himself it the Father would go for his child as David would for his Son Would God I had dyed for thee O Absalom my son my son Hee will not passe nor please the child must go himself no bribes will here prevail no protection from the Prince can here bee read Aug. Ennar in Psal 121 Memorable is that of Augustin Fratres intendat charitas vestra resistitur ignibus undis ferro resistitur potestatibus regibus venit una mors quis ei resistit If your houses bee fired by good help they may bee quenched if the Sea break out by art and industry it may bee the breach will bee repaired It Princes invade by power and policy they may bee repulsed if Devils from Hell shall tempt by assistance from Heaven they may bee resisted but death comes into the royal Pallaces into our meaner Cottages and none resists that King of Terrours I read of one and besides him of none in Scripture Isa 38 who had a lease of his life for fifteen years but as that expired hee died Of those worthy Patriarcks before the flood they who lived longest dyed at last Of every one it is said And hee dyed Enoch is only excepted Gen. 5.24 of whom I may say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee lived like an Angel and died not like a man but privilegia non sunt amplianda his translation was equivalent to our dissolution moritur qui demutatus est saith Drusius Aben-Ezra R. Salomon mortuum Henochuni asserunt Vide A Lapide Camer in Heb. 7.3 Melchizedeck was not Shem For his Genealogy is recorded in Scripture not so Melchizedecks Lib. 3. Dist 1◠Death conquered him who was the great Conquerour of the Jews and though hee querulously accused Heaven that hee must dye not having deserved it yet hee escapes not upon that score and plea. In Scripture you read of one who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without Father and without Mother having neither beginning of dayes nor end of life yet this man dyed how is it possible that wee should ever live when such as hee doth dye What shall I cry said the Seraphick Prophet Cry All Flesh is Grasse Cry Most are deaf on this ear they will not hear nor heed All Flesh the flesh of Kings and Counsellors the flesh of Princes and Potentates the flesh of Martyrs and Confessors All Flesh is Grasse It is disputed in the Schools whether Jesus Christ so soon as ever hee was born into the world lay under a necessity of dying Scotus boldly asserts it Si homo non peccasset Christum fuisse incarnatum inter homines habitaturum moriturum c. and Estius hath this passage in answer to it Si Christus violenta morte occisus non fuisset tandem tamen senectute defecturus ac moriturus fuisset c. I shall wave this and only acquaint you with that other by them discussed whether Adam in Innocency was subject to mortality Aqu. 1. 1. qu. 97. Art 1 Vossius excellently handleth this Voss disput Theol. de peccato primi hom qu. 3. p. 43. and will give satisfaction to his reader There is a threefold Immortality as some A simple independent primitive essential Immortality This is proper to God alone 1 Tim. 6.16 Carthusian Enarrat in Gen. Art 19. pag. 42 A Lapide in Rom. 8.16 A dependent derivative Immortality this is peculiar to Angels and rational souls An Immortality by the power or gift by the mercy or Justice of God This is proper to the bodies of the just and unjust after their resurrection As for mans body in the state of Innocency it had a conditional not an absolute Immortality Quicunque dicit Adamum primum hominem mortalem factum ita ut sive peccaret sive non peccaret moreretur in corpore hoc est de corpore exiret non peccati merito sed necessitate naturae Anathema sit Concil Melevitan Canon 1. His life should last as long as his obedience hee had a possibility not to dye not an impossibility to dye as the Schoolmen speak Si Adam non peccasset mortem non gustasset I say with Augustin It is out of doubt Adams ingagements to God were great his communion with God was sweet his knowledge of God was clear but his injoyment of God was not sure Hee might fall and being fallen must die but had hee never sinned hee had never dyed How ever it was or would have been with him It is sure wee must all dye and bee as water spilt upon the ground Notable is that of Gregory Thaumaturg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 none can bee found of that strength and policy as to divert the Messenger of death and Photius in an Epistle to Taracius Patricius his Brother comforting him mourning for his deceased Daughter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and a little after speaking of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thaumat Metaphr in Eccles cap. 8. mihi pag. 91 It is no new thing no paradox to tell of mens mortality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It is one of Solomons sacred Aphorism's The rich and the poor meet together sometimes in the same bed Prov. 22.1 and at the same board ever on the same earth and in the same world Kings
them Ubi supra like a Tennis-ball tossed hither and thither from hazard to hazard and anon out of the Court Notable is that of Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let not your power your policy your command or magnanimity puffe you up Insitum est humanis ingeniis imperio insolenter uti De Const lib. 2. c. 25 said Lipsius as great men have been carried about in an Iron cage The blood which now is warm shall freeze anon in your veins the marrow shall drie up in your bones your sinewes shall shrink and eye-strings crack within a short space you shall not bee able to help your selves Let not your beauty or bravery make you ambitious supercilious or haughty Your bodies are vile bodies not God but sin hath made them so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elut ubi supra beauty is a thing desirable but it is not durable it is but skin deep a raise with a pin or a daies sicknesse may spoil you of it Let not your Rings your Ornaments raise your spirits they are but badges of your sin and shame It argues a vain frothy heart to bee so proud of such petty things a naughty heart to bee proud of any thing If thy out-side be thy best side thou art poor miserable wretched Worthy Gentlemen when God lifts up your heads let it be your care to keep down your hearts all the world cannot keep that man up that doth not keep down his spirit Remember the doleful Catastrophe of Herod the great of Agrippa the great of Alexander the great you are all in his hand who touches the mountains they smoak who bindes Kings in chains and Nobles in fetters of Iron you are in his hand who will bring you to death and to the house appointed for all the living I shall close up this with that of Bernard Quid prosunt Divitiae quid Honores Divitiae non liberant a morte nec delitiae a verme nec honores a faetore nam qui modo sedebat dives gloriosus in throno modo jacit pauper in tumulo qui prius delitiis oblectabatur modo a vermiculo consumitur qui paulo ante in aula principium honorandus efferebatur modo in sepulchro ignominiosus jacet Eighthly Labour to get sin pardoned No sooner did iniquity enter into your souls but mortality seized on your bodies The parcels of dust which were bound together in Adam by a bond of Innocency were shaken loose upon the commission of his first sin and are not you of his posterity Death like an Archer sometimes shoots over the mark and takes one away that was above you sometimes short of the mark and takes one away that was below you sometimes on the right hand there falls a friend anon on the left then dies a foe but the game is never done till you fall and therefore it concerns you to importune the sin-forgiving God to wash your souls in the blood of Jesus to free you from the guilt and filth of sin Notable is that of Job c. 7. ult And why dost thou not pardon my transgression and take away mine iniquity Observe the importunity of this holy man what 's the matter that Job so expostulates with God for the remission of his sin Bern. Peccare humanum est perseverare in peccato est diabolicum what need of so much speed and expedition hee gives you the ground and reason For now shall I sleep in the dust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall go into the earth I shall die thou shalt seek mee in the morning but I shall not bee It was Chrysostomes complaint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. in Mat. 22. c. it is in that excellent peece of his which Aquinas professed hee had rather have than to bee chief Lord of Paris Every mans care is and labour is about this present life but about pardon of sin Mallem habere opus imperfectum J. Chrys super Matthaeum quam esse dominus Civitatis Parisiensis Carthus de 4 Nov. p. 48 assurance of Gods love and things to come Death and Judgement Not a word is spoken O that the Lord would make his own discoveries unto you of the excellency and necessity of pardoning mercy without pardon of sin you can neither live well nor die well It is a mercy which God ever gives in mercy it is a mercy which makes way for the obtaining of eternal mercies it is a mercy which makes all other mercies to look like mercies taste like mercies and work like mercy it gives liberty to the soul in prison ease in bonds life in death sense of pardon takes away the sense of pain It is bonum comprehensivum in the bossome of it Jer. 33.24 all the riches of Heaven and Earth too are treasured up It is the souls Sanctuary as Augustin speaks The one thing necessary in the day of adversity then there is plus periculi and then it is suavius beneficium How few Princes and great men have you heard upon their knees confessing and praying with that man after Gods own heart For thy Name sake O Lord pardon our iniquities In hoc nomine vincam Luth. for they are great Most miserabley on will bee though now honourable wretched you will bee though now rich if you go out of the world as you come into the world with the guilt of sin upon your consciences Nulla satis magna securitas dum pericliâ—atur aeternitas It is not imaginable that your resurrections shall bee to glory if you die in your iniquity your graves shall bee but the suburbs of Hell You shall bee digged out of those burrows and dragged out of those nasty dens to answer for all your wicked pranks and practises done in your mortal bodies Petitions for pardon speak the Petitioners dependence on another great men will not close with this they would bee thought to have all others to depend on them themselves on none petitions for pardon suppose guilt and guilt the breach of a divine Law Princes and great men would bee reputed guiltlesse lawlesse Petitions for pardon intimate a power in God to punish delinquents penes quem facultas remittendi penes â—um potestas puniendi this is not much regarded The God who multiplies pardons as wee multiply provocations open our eyes to see the sinfulnesse of our sins and the dolefulnesse of our state Anon there will bee no place left for repentance nor remission neither in Christs heart nor ours Anon wee shall have no more comfort from that promise of pardon Prov. 28.13 if now wee neglect it then now the Devils have the gates of mercy shall bee shut eternally and neither Christ in a capacity to give nor your selves in a capacity to receive a pardon Remember O remember this lay not the greatest burden upon the weakest beast leave not the greatest work for your sick-bed It is no beginning to caulk the Ship when in a storm it is
would drink freely For his Humility and Affability I might say much hee was in honore sine tumore in elatione sine praelatione c. hee knew when to stoop and stand up and did both it is rare to see one so high so lowly so well descended so free from morosity and superciliousnesse and humble-hearted hee knew that pride was the badge of an ignoble spirit a stinking weed that 's wont to grow and thrive most in the worst soils and souls hee knew hee might easily bee too high but could never bee low enough hee would not passe by an excellency in others without observation For his disposition in relation to the poor and needy it was generous and liberal I seldome or never sound his ear or hand shut against charitable motions Hee knew that those that did good to the poor and needy for Christs sake God would do good to them for the poors sake sure for his Sons sake Hee knew that hee who promised they should have that asked had first commanded such to give unto them that asked I might call on you honorable and beloved and plead the causes and spread the cases of the distressed before you in the words of Augustin Tu contemnis egentem tui Deus non contemnit egentem sui c. why dost thou give them childish or churlish answers gives God such unto thee or as Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why shouldest thou treasure up for Theeves or Moths or mutability of times Prov. 11.24 Look upon the necessities of others not as strangers but as members as you would have the Lord to look upon yours Bee good to all God is so especially to the houshold of Faith Vnmercifulnesse is a sin which least becomes and worst beseems one that hath tasted of the Lords graciousnesse Date obolum Bellisario may bee the cry of such as are now in pomp and Majesty For his Judgement It was not Episcopal nor Congregational but Presbyterial as conscience-bound hee freely submitted to examination the great Rock of offence His opinions such as might save him rather than raise him and therefore hee truly and duly observed the Lords day His diligent attendance upon divine Ordinances was very exemplary with what reverence and fear so far as man could judge would hee attend unto the word dispensed by the Lords Ministers when by reason of the weaknesse of his body hee could not come to the solemn publick assemblies wee saw the willingnesse of his mind that wee should come to him and therefore had his Invitation to us a command to come often to pray with him and preach to him every Lords day evening at least till the Lord had either restored him to health or removed him out of the Land of the living by death which was done not without testifications of his thankfulnesse And This was further memorable There was not that omission of that family-perfuming and preserving Ordinance of Prayer reading of the Word c. in his house as is I fear in many families of quality It is true His house was not so with God as was desired nor was holy Davids 2 Sam. 23.5 nor any of ours yet it was not without calling upon God nor without the special blessing of God Lib. 4. de Gub. Dei mihi pag. 114 Ubi fusius It was Salvians sad complaint Si honoratior quispiam religioni se applicuerit illico honoratus esse desist it Si fuerit sublimis fit despicabilis si splendissimus fit vilissimus si totus honoris fit totus injuriae c. Blessed bee our God our times are not such O that you would bee more frequent and fervent in your addresses to God! You may bid farewel to all good daies when you bid farewel to all good duties If you send up no prayers to God no desires to God sure you have no desires of God nor after God Are not the least of his blessings if there bee any little worth praying and staying for whence doth this omission arise From a principle of ignorance or negligence of carelesnesse or covetousnesse or from a principle of forgetfulnesse or fearfulnesse sure I am if you and your houses serve not God God will neither save you nor your houses Read and tremble Prov. 3.33 Jer. 10.25 Psal 9.17 In reference to his Relations I may give this character of him in short To his precious Consort hee was a loving Husband they liv'd some and might have many years together many more had the Lord spun out his thread as Rubenius Celer and his wife did without reconciliation they did never need it Erant duo in carne una Aug. duo in voce una they were not one in many things and two in some things but one in all There was no cause of crying Eia Johannes eia Maria. To his children a tender-hearted Father Not many if any more O that you and I could manifest more spiritual love to our little ones The love which wee bear unto their bodies is but the body of our love the soul of love is that love which we bear unto their souls Let us pray more for them Gods goodnesse their Ancestours prayers and their own lives every day growing better Were the three Advocates which Grotius saith the Israelites had Comeliness in children is riches if nothing else bee left them said a learned Knight It is more true of godlinesse Sir W. Rawleigh Si nil orarem nil curarem said Melancthon Should I not pray for my children I should not care for my children Your prayers may do them much more good than all the portions you can leave them Before the flood children died not before their Fathers unlesse by a violent death as some of the learned say they ground it on Gen. 11.28 Hanan say they is the first that 's noted to die before his Father Not much to build on this Pray wee for our children constantly and instantly and when-ever they bee taken from us wee shall resign them up more chearfully Vide Amam Hebr. Gram. pag. 164 A Laolde in Ephes 6.4 and though they die before us as wee see many do yet our consciences shall bee much quieter and our comfort greater To his Tenants hee was very respectful by them highly honoured and reverenced And his death is and will bee much lamented Though tears from such bee no commendation to a living yet they are credit to a dead Lord Such another in his room and of his name is I am confident the desire of their hearts and will bee the delight of their eyes To the Neighbour-hood very useful Causinus reports of one that whatsoever question was propounded to him his answer still was Love whence commest thou from Love and whither goest thou to Love and where wast thou with Love It was the design of this worthy in all matters as I have been informed to preserve Peace and Love To us of the Ministry hee was very dear and deservedly
precious Salvus est Artifex is all wee can solace our selves in Hee had a great room in our hearts a great share in our prayers hee was a man of many prayers and tears How were your hearts inlarged and assistance from Heaven vouchsafed both in publick and private with him and from him as if deliverance from death had been the Lords intendment But his prayers for himself and your prayers for him I hope are not lost though in this they were not answered The prayers of dying persons are living Priusquam egressa est oratio ex ore â—uo ipse soribi jubet in libro suo Bern. lasting prayers Stephens were so God knows how to lay us by and our prayers up Hee spared no pains hee used all means to incourage us in our work and to provide for us riding many a mile writing many a letter Wee never wanted his counsel nor his countenance His heart nor hand Another Hezekiah Josiah or Nehemiah hee was to us you have heard it wee experienced it Si mea cum vestris valuissent vota As Ulysses said of Achilles Could our prayers or tears have prevailed with the most High for the prolonging of his life wee might have had him with us to our comfort whom hee hath taken from us to our smart and sorrow But hee is fallen hee is fallen Shall I tell you how Not as Cornelius Gallus the Praetor not as Tegillinus Nero and others to the stories of whose shameful sinful falls I presume you are not strangers they fell as if their real design had been to dwell with Devils to eternal ages Hee lost not his life for treachery as some within our memory hee dyed not violently not sordidly nor suddenly as this great man in my Text his sicknesse was long his disease lingring his patience great his resolutions religious his tears many It is said of Adam that hee would turn his face towards the garden of Eden and weep often For his disease I cannot say much nor is it very much material The Clocks never smote all at once nor did the learned Physitians agree in their opinions or prescriptions Wee see hee is fallen by it and left all that knew his worth Athenienses Phenoen nominant Hippocrates Phtisin Vide Gal. in Aphor. Hip. lib. 7. p. 555 mourners una dies interest inter magnum virum nullum as Seneca said of the City It was conceived and by most concluded to bee a Phtisis an ulcer of the lungs a consumption of this the first man that ever lived dyed Tirinus saith so If his assertion or testimonie bee with you of any validity Tirin in Gen. 2.17 Aug. Tract super Joan. Perer. in Gen. p. 144 Greg. Hom. 37. in Evangel Caepit mori corporè eodem quo peccavit momento longa illa Phtyseos seu internae corruptionis morte Agustin Pererius Gregory and others are of his Judgement To say no more at present Hee fell in the Meridian in the very Zenith of his Honour Shall I say of his death as Philip did of Hipparcus's It was in a good time for himself but for mee too soon Wish I could and thousands more had the Lord so pleased that like the Sun in Joshua's time hee might have stood still amongst us or if by some degrees hee had gone back as the Sun in Hezekiahs time by this sicknesse yet that hee might have recovered his daies and health again But the will of the Lord is done and ours in his I have but one word more by way of humble Advice and it is to the Town of Atherton Study this black this afflictive providence Non est muta rerum natura sed undique loquax Erasmâ— which gives the occasion of this sad and solemn convention there is much in it Look upon the death of this your worthy Lord and Master as a said prognostick of some approaching Judgement his death it is feared will make way for the Lords wrath Antequam occidere sinat deus solem Justi alicujus oriri facit solem Justi alterius Eccles 1.5 Quando Luminaria patiuntur Eclypsin signum malum est mundo The Jews have a saying The death or fall of one Great man is the rise of another pray that it may bee so in this ancient Family Moses was solicitous about a successour and beggs an immediate choice from Heaven but one under his own roof within his own walls is to bee the man Vide Chrys de orando deum lib. 2. Ab. Seult de precar cap. 29 There is within the walls of this worthy Family a pair of hopeful goodly children to repair this breach and recruit this losse pray that they may bee double comforts to that Family and blessings to this Town O pray pray the power of prayer is wonderful Labour to see your own mortality in his death The Jews in dangerous sicknesses change their names this alters say they the sentence of death given out against him if death bee decreed to N. it is not to M. now hee shall not die as a new man hee shall have length of daies and since you must die do not sin so live while you live that when you die your death may lead you to a better life Desire not long life much the longer you wish to live the longer you wish if godly to bee out of Heaven let your death-bed rather finde you fit than fit you for God measure not your lives by the years which are gone but by the good which you have done Notable is that of Seneca Respice celoritatem rapidissimi temporis Epist 99. cogita brevitatem hujus spacii per quod citatissimi currimus and elsewhere nec ulla res magis proderit quam cogitatio mortalitatis Lib. de Ira. stat super caput fatum pereuntes dies imputat propiusque ac propius accedit I have not time to english them Live more to God and more upon God since this Cisterne is broken Satis praesidii in uno deo Calv. Addresse your selves to him in whom all your fresh springs are In the Summer season viz. the day of prosperity many springs are drained and dried up which in the winter of adversity are fresh and full Take heed how you suffer your affections to wander abroad and about terrene Objects the stars which have least circuit are nearest the pole and men who are least perplexed with worldly matters are commonly nearest God Is not he an unreasonable wretch whom Heaven will not satisfie Notable is that of Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Maâ—th Homil 4â— c. All these sublunary things are full of vanity insufficiency mutability deceit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are but phantasies they have no solidity nor congruity to your spirits Preserve that peace and unity amongst you which is so fresh and fragrant It is your glory your beauty your safety quod in cantu harmonia Aug. in civitate concordia Let there