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
the gods and humbly implored their allowance of and assistance for the good successe of his enter prizes an hence it was that his expressions and transactions were so admirable and heroical Right Honourable the execution of Justice and Judgement which you are now going about is a work of highest concernment and choicest intendment Magnum est audire homines agrestes pauperes tantum devorare taedium audire causas juvare pios punire scelerates est munus Angelicum immo divinum P. M. in Saâ— p. 260. It is Angels work nay it is work for God himself as Peter Martyr hath well observed it is the work of the Lord and you have great need of the help of the Lord you are sure to meet with resistance from Hell but assistance from Heaven will so carry you thorough it that you shall not notoriously miscarry in it royal and religious therefore is your practise to enter first into the house of God here to seek direction from him and the benediction of him 'T is Augustines observation Mihi pag. 158 in his book de verâ religione that Matth. 6.19,20,21 v. Lay not up for your selves treasures upon earth c. is the covetous mans Scripture Gal. 6.8 Hee that soweth to the flesh c. that is the Luxurious mans Scripture Luk. 18.14 Every one that exalteth himself shall be abased that is the ambitious the proud mans Scripture Luk. 17.21 The Kingdome of God is within you that 's the superstitious mans Scripture 1 Joh. 2.15,16 Love not the World c. that 's every mans Scripture and well may I say the words of my Text are the reverend Judges Scripture And if this bee the Scripture for Judges as this place is the proper place for Judges and this time the stated usual time for judgement then certainly it can in no place more properly at no time more seasonably bee handled than in this place and at this time it will bee a word upon the wheel a Sermon in season All that I shall say as to the Text the Teacher and this honourable Auditory is The Lord make it as serviceable to you as it is seasonable for you For my self in the words of Ludovicus Crocius Dissert 2d de peccat Sorig Dirige tu mentem Christe manumque meam To you Right Honourable shall I speak in the words of holy Augustin Intendite in haec Libro praedicto de V. R. quae sequuniur diligenter quantum potestis pie tales enim adjuvat Deus To the Text And I shall crave leave to say something of it by way 1 Of Resolution 2 Explication 3 Application For the first By way of Resolution True is that of Seneca to his Lucâ—ius Facilius per partes in cognitioxem totius adducimur Ep. 89. How the Angels know or come to learn I determine not some say Angeli discurt Analisi thus is a good way for men to learn Vide Vasqu Tom. 2. Disput 222. pag. 515. Texts of Scripture till methodically and logically resolved are like frozen pits how refreshing soever the water bee it will not refresh till the Ice bee broken This Text is like those trees of which Moses speaks Gen. 2.9 pleasant to the sight and good for food A Text which should bee writ in or with letters of gold and put in all those Halls set on all the benches in all Courts of Justice and places of Judicature where Justice is executed and Judgement administred Victor Strigel in locum as a learned interpreter notes upon it And although sayes hee there bee many excellent notions hinted and handed to us by Plato Aristotle and learned Jurisperit's concerning the excellency and necessity of Justice and Judges duties yet Si omnia humana dicta in unam massam conflata essent hanc tamen auream concionem aequare non possent c. In it four general parts you have 1 Officium Propositum A duty propounded 2 Modum Expositum The manner Expounded 3 Media Deposita Helps Expressed 4 Motiva Apposita Motives annexed Concerning the first The Duty is propounded three waies Implicitly Explicitly Ingeminatly First Implicitly Ver. 6. Take heed what yee do Aliquid praesupponitur agendum something is to be done this is implyed Secondly Explicitly Vers 7. Do it i.e. Execute Justice and Judgement Hic labor hoc opus est Thirdly Ingeminatly Take heed what yee do Again Take heed and do it his inculcating and duplicating the charge as Phavorinus in another matter of whom in A. Gellius admonitionem facit intentiorem impressionem firmiorem Et memoriam retentiorem Physitians say memoria primum se nescit Concerning the second viz. The Modification The manner expounded how Justice is and ought to bee executed Vers 6. Take heed c. From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Summa cum diligentia vigilantia prudentia c. do it exactly regularly deliberately Praevidit prospexit circumspexit Carthus in locum actus vestros verba sententias diligenter pensate ne devietis in aliquo saith Carthusian on it See or see to what yee do so the Original and the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a faithful Minister is oculus Ecclesiae Vide Calv. in Isa 3.2 a faithful Magistrate is oculus Reipublicae here and there blindness nec excusatione est digna nec venia It is curious work which you are now about and you have need of open eyes steady hands and honest hearts Officium geritis magni momenti multum potestis prodesse obesse causas itaque accurate perpendite Lavaret in locum Take heed c. Concerning the third the means or helps expressed in number three First Let the fear of God bee upon you vers 7. Let it never bee said of THIS Court as Abraham did of Abimelechs Gen. 20.11 Surely the fear of God is not in this place Remote repagulo pessulo Timoris Dei nullam non injustitiam exercebit Judex a quo nihil boni aequi c. Rivet well observes but such as fear God will take heed Explicat Decalogi pag. 421 if not of what others say yet what they themselves do of this more in the progress of this discourse Secondly Respect not persons or faces in judgement partiality staineth justice and cuts in peeces the very nerves and ligaments of any state There is no policy so great as to bee an honest Caussin impartial man Thirdly Take no gifts for they blinde the eyes of the wise of the Seer and pervert the words of the Righteous Ministers have lost their gifts in this Tenacious hide-bound age I mean not their parts qualifications c. it were well if you and others had so too Concerning the 4th The Motives annexed whereby these Judges are incouraged excited and animated to a careful conscientious discharge of their duties and they also are in number three 1 They Judge not for man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but for the Lord and therefore
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
offereth praise glorifies mee Psal 50. ult 4 By your Fruitfulness under the dews and droppings of his Word under the whippings of his Rod John 15.8 the more graces are multiplied the more God is glorified 5 By your Faithfulness in sufferings and in services 1 Pet. 4.14.16 To give up your names to Christ and afterwards to make defection and apostatize from Christ is matter of dishonour to him if any man draw back his soul hath no pleasure in him Christus ipse tacite accusatur quasi iniquus but not to stand on these 6 By your contentednesse with him alone and your unsatisfiednesse with any thing you have from him while you are without him This sets the Crown upon his head 7 By your forwardnesse to and uprightnesse in the Administration of Justice and Judgement when the Angels came with power to judge Babylon Vide Rib. in loc Rev. 18.1,2 It is said the earth was lightened with his glory There is so much beauty and brightnesse in works of Justice and Judgement that they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Glory of the Lord Numb 14.21 God was glorious as well in destroying the Egyptians as delivering the Israelites 8 God himself hath commanded it peruse the Text Do it vers 7. Here is his Sic volo sic jubeo his will is the rule of all reason It is disputed in the Schools whether God doth at any time give out a command which hee himself would not have obeyed and why hee doth so is queried as in Abrahams case Gen. 22. Estius in Sent. lib. 1. Distinct 47. Parag. 3. Lombard produceth another which Estius rejects as impertinent They conclude it with a non modo fatendum est non omnia fieri velle deum quae praecepit sed interdum cum velle non fieri quod praecepit atque ideo praecipere ne fiat Certainly what here concerns the execution of Justice ought conscionably to bee obeyed because by him commanded that was a prerogative command but this is not and his Will is reason sufficient why you should obey Authoritas praecipientis est ratio praecepti Hee said do it who hath authority to command you to do it and ability to consume you if it bee not done hee is resolved Justice shall bee done and highly provoked if Justice bee not done this is the Will of God Et sufficit pro universis rationibus Deus Vult Reason 9. 9 Justice must bee executed that your oathes may not bee violated To fear an oath is the character of a good man The violation of an oath is so hainous a transgression that some of the School-men peremptorily conclude Perjury a greater sin than Homicide Biel. lib. 3. Qu. 39. Dub. 4. or Murther though Biel doth not assent thereto yet hee confesseth it is a sin to bee punished by the Judges especially then in Judges Heathens dare not adventure to infringe or violate their oaths though guided only by the pur-blinde light of natural conscience Attillius Regulus preferred the obligation and observation of his Oath before the safety and preservation of his life hee made choice of that which was indeed more eligible to bee punished than to bee perjured The Carthaginians being ingaged to the Romans chose rather to entombe themselves in flames of fire which they had kindled in the Market-place than to break their sacred vows Notable is that of Pocylides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But once more and then wee shall let this branch passe Reason 10. 10 This is the end for which you are impowred and constituted The Queen of Sheba though an Heathen could tell that therefore God made Solomon King because hee loved Israel and that this was his work to do Justice and Judgement 2 Sam. 8.15 2 Chron. 9.8 shee was convinced that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by him Kings raign and that for this very end Salomon was set on the Throne of Israel to dispose of the affairs of his Kingdome with Judgement wisely and in righteousnesse justly Judges that will not do judgement have nomen inane and are guilty of crimen immane Such sin against the very nature and end of their function Remember then my Lords that Instrumentum eatenus est Instrumentum quatenus est inusu And as the Philosophers speak Frustranea est ea potentia quae non reducitur in actum i.e. quando debet quando potest you have authority put into your hands to do judgement and you have one opportunity more to do judgement up then and bee doing receive not that power and authority in vain 2 Branchâ—… In the Administration of Justice you must TAKE HEED what yee do do it exactly This is the second Branch of the Observation 't is de modo how you are to dispose and dispatch manage and transact the affairs in hand Not to multiply Arguments Take these ten why you should Take heed what you do and do all exactly Reason 1. First Because you are the Deputies the Vice-gerents the Ministers of a most holy just jealous and exact God Hee is exact in all his wayes Vide Tirin in locum works promises as fearful in praises so faithful in promises both in making and in keeping them hee is ever as good as his word sometimes better exact in rewarding in punishing in all his understanding is infinite hee knows what to do when and how to do all things Now then my Lords A Lapide in locum you are his Ministers non tam mei quam Dei est is vicarii a Deo scilicet per me constituti Judices est is populi sui and therefore it highly concerns you to take heed what you do read the seventh verse There is no iniquity in the Lord your God All Righteousnesse is in him nothing at all of unrighteousnesse in him let there bee none in you All his officers shall bee peace and his exactors Righteousnesse it is in the abstract and you know Abstractum est forma concreti it hath more in it and carries more away with it It is his pleasure that all his should bee like him It is your duty to meditate frequently on and to conform your selves to that perfect pattern of your soveraign Lords exemplary Justice This should bee the first step of your care Vasquez disput 116. cap. 4 5. Suarez Metaph 30. Sect. 6. it will bee the last rise of your honour The divine Attributes are neither really distinct from the divine Essence nor one from another his mercy is the same with his Justice and both God himself A man may bee a man and yet bee unjust Justice is not quid constitutivum but should the most high bee unjust hee could not bee God Justice is no quality in him but the very nature of him There is a Maxime of state The King can do no wrong Certainly they may and in some respects did Thom. Bradw lib. 1. de causa dei God can
an Ornament to a souldier Clemency is an Ornament to a Prince Senec. de Clem. lib. 1. cap. 3. 5. 16 17. but Justice is the Judges Ornament Dispute who will those questions in the Politicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. whether a wicked man may bee a good Magistrate and whether it bee better to have good Laws or good Magistrates In a word to the former When wicked men shall become good men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Rhet. l. 1. c. 3 then and not till then will they become good Magistrates and to the other though good laws bee the walls of our Cities the ligaments of our body politick the glory of our Nation the Rule of our lives the Pillars of our state and that to the Nation which the soul is to the body as Demosthenes speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are in a word so useful that no Commonwealth under what form of Government soever could never bee without them yet what good will they do if they bee not executed I cannot commend Draco's laws which are said to bee writ in bloud because as A. Gellius saith whatsoever the offence was they were to die who offended nor yet Theano's laws which were writ in sand I take the law to bee the line execution to bee the life Good laws without execution are like golden swords in withered hands Good laws are our glory Good Magistrates the glory of our glories Arise Arise then Justice and Judgement are not things to bee talked of but done My Text tells you so The work is glorious such as are more zealous for the glory of God most faithful and active in this work of God they are most honourable in the eyes of God and most high in the favour of God God will honour them that thus honour him Secondly Heb. 6.10 Job 8.6 It is a very advantagious and profitable act This is the way to prosper Your labour shall not bee in vain in the Lord See the last verse of this Chapter The Lord shall bee with the good Aderit Vatab. in locum bonis judicibus favebit eosque mercede donabit If God bee with you all good is with you 1 Chron. 11.9 every thing prospers where God is Behold I give unto Phineas my Covenant of peace hee shall have it and his seed after him here is a plot laid for the good of posterity because hee was zealous for his God Numb 25.11,12.13 and made an atonement for the children of Israel It is worthy your observation which the Lord said to Jehoiakim concerning his Father Josiah Jer. 22.15,16 Did not thy Father eat and drink and do judgement and justice and then it was well with him hee judged the cause of the poor and needy then it was well with him diu vixit pacifice regnavit nihilque illi defuit hee lived long and much in a little time Maldon in loc hee lived chearfully and comfortably free from carking cares distrustful fears distracting thoughts hee raigned peaceably the Land flourished Remarkable is that also 2 King 10.30 because thou Jehu hast done well in executing that which is right in mine eyes therefore thy children of the fourth Generation shall sit on the Throne of Israel i.e. as Kings they shall raign over Israel Mark it God will not bee behinde with Jehu if hee do any act of Justice for him Hieron Etiam Ethnici si quid boni fecerint non absque mercede praetereuntur It was a sad time when Israel was without Rain for three years and six months How great a mercy is it to have the Rain falling in its season it is so promised by God Levit. 26.4 Jer. 14.3,4 and so prized by men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sometimes God dries up the precious fruits and sometimes drowns the precious fruits of the earth and what tremblings are there then It it said in Ezra 10. Ezra 10.9 9. All the people sate in the street of the house of God trembling because of this matter and for the great Rain What would not the King of Israel have parted with for a shower of Rain and what course is taken for the porcuring of it it is not the Heavens of God but the God of Heaven that is the Father and giver of it they go to Elijah Elijah goes to God hee was a potent a prevalent man with God Prayer an appointed approved way and mean gracious hearts by this key open Heaven almost at pleasure hee praies as Daniel in the den Jonah in the Whales belly yet something else was done Baals Prophets must bee executed and then a sound of abundance of Rain is heard 1 King 18.40 41. The execution of Justice and Judgement brings down showres of blessings showres of blessings Thirdly Jer. 9.24 It is a very Pious and acceptable act Read at your leisure those pregnant passages 1 Sam. 15.22 Isa 1. The word in Prov. 21.3 is from Bachar Elegit Selegit 11. Micah 6.7,8 and that of Salomon Prov 21.3 To do Iustice and Judgement is more eligible more acceptable to the Lord than Sacrifice As that mercy may bee shewed so that Justice may bee administred the Lord is contented that the Acts of his immediate worship shall pro tempore bee intermittted and suspended Though the Lord delight himself in holy persons and in holy performances yet of Prayer as I remember it is only said It is the Lords delight O! it is prevalent with him and pleasant to him Let mee see thy face let mee hear thy voice yet when Joshua the Christian Hercules as some with the Elders of Israel were expostulating with God prostrating themselves before him deploring their misery and imploring his mercy rending their cloaths falling on their faces putting dust upon their heads and crying in prayer Lord what shall we say when Israel turns their back before their enemy Iosh 7.10 Lord what shall wee say or do Mark Gods reply Get thee up why lyest thou upon thy face something else is now to bee done Israel hath sinned I am highly provoked Achan must die Joshua is here called off his devotion to the execution of Justice Phineas executed Judgement and it was accounted to him for Righteousness though others censure him as a Murtherer his act as unjust his attempt as rash no matter if all the world snarle and frown so God smile hee approves it and accepts it but I shall not enlarge this unlesse I had lesse before mee in my meditations Fourthly This is a self-securing act See the close of this chapter The Lord shall bee with the good If the Lord bee with you who or what can harm you Esse Paulum cum Christo est magna faelicitas Bern. in Phil. 1.23 esse Christum cum Paulo magna securitas So may I say were you My Lords with Christ in Heaven this would be your bliss and faelicity if Christ bee with you on earth Otho
Casmannus Angelograph p. 2. cap. 10. Aq. p. 1. q. 113. Att. 4. Est lib. 2. dist 11 c. this conduceth very much to your present safety and security It is queried in the Schools whether every man hath his particular Tutelar Angel assigned him for his custody Most of them and many of the Fathers they 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
the seat of Judgement Justitia by the Graecians was placed 'twixt Leo and Libra to intimate two things 1 The Magistrates impartiality in determining 2 And their Magnanimity in executing It is well hinted in my Text The Lord your God is no respecter of persons nor should you bee Eccles 5.9 What the wise man said of the Profit of the earth I may say of the Benefit of the Law it is for All The Heathens placed the Portraictures of their Judges by their well heads whence they might learn to refresh all commers rich and poor Judgement must run down as a River Biel in Sentent lib. 4. Distinct 15. Qu. 7. not bee pal'd in as a pond The Schoolman is peremptory in his Conclusion Judex damnificans per acceptionem personarum tenetur ad restitutionem The Prienean Sage wished rather to be a Judge amongst his foes than amongst his friends his reason for this option was the intimacy hee had with and the affection hee bore to his friends might incline him to partiality but the jealousie hee had of his enemies would cause him to be more cautelous and wary Though Coniah be as the signet upon my right hand yet will I pluck him thence saith the Lord Jer. 22.24 God will not spare the very signet of his right hand nor may you My Lords Many have clean hands free from bribes clear heads free from mistakes valiant hearts free from fears Yet relations and affections get the Mastery and victory Relations wee say are of least Entity and of greatest Efficacie here they should be of none Personam Judicis exuit qui amici induit Partiality in such as you caused Solon and Anacharsis to compare the Laws Aranearum telis to Cobwebs which catch small flies when great ones escape You may not with Saul spare Agag and the fat Cattle unlesse you mean to contract the guilt of Rebellion 1 Sam. 15.23 which is as the sin of Witchcraft Some Jewish Doctors say that upon every step as Salomon ascended to the Throne of Judgement there stood one who cryed aloud to remember him of some special things which appertained to his place and office When hee fixed his foot upon the Weemse First Hee cryed Lo Titeh Mish at wrest not Judgement On the second Lo Tiker Panim Accept not faces in Judgement On the third Lo Tikahh Shohher Take no Bribes On the fourth Lo Tittang lech Asherah Plant no Groves On the fifth Lo Takim lech Matzebah Set not up a Pillar On the sixth Lo Tikbah Shor Kill not an Oxe Most or all of these are given in charge to the Judges Deut. 16.19,21,22 If for fear or favour or hope of reward you shall sinfully respect others God wil not mercifully respect you Study that passage of Salomon Prov. 28.21 To have respect of persons is not good Eighthly Take no Gifts Judges should Hate Covetousnesse Notable is that of Cajetan on Exod. 18.20,21 Quantumvis sufficit homini non esse avarum non sufficit tamen principi aut Judici sed oportet tam alienum esse avaritiae ut ipsam oderit A woe is denounced against them who being in places of Judicature do justifie the wicked for a reward and take away the Righteousnesse of the Righteous from him The Schoolmen cry down this crying sin Vide Alex. Alens p. 3. q. 40. Memb. 6. Art 3 Judex recipiens a partibus munera prohibita sive juste sive injuste judicet sive ut non judicet sive ut judicium differat tenetur recepta restituere Biel. lib. 4. Dist 15. qu. 6. Concl. 4 cap. 1. 23 It is true as Scultetus speaks in his fifth Sermon on the first of Isaiahs Prophecy It is lawful for Judges to take a gift from their friends as well as other men Si muneris loco offeruntur ab amicis but not from the parties whose causes are depending before them nor from Their friends this brings an evil report upon them I remember a Germane Proverb Gualther hath it on Amos 5.12 Pauperes ex collo divites ex mar supio suspenduntur It is too much in use with us poor men hang by the neck rich men by the purse It is an expression of a great Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If thou beest a covetous man thou art an unjust man and if unjust the Lord abhorres thee Vide Riveti Explic. Decal de officio Judic p. 421. 422 I have read of Sysamnes a covetous hide-bound tenacious Judge who for filthy lucre pronounced a false sentence Cambyses King of Persia commanded him to bee killed and after flead his skin nayled over the Tribunal his son commanded to sit as Judge there to curb him upon the sight thereof from injustice Philo. Jud. de officio Iud. mihi p. 144 and to bee a terrour to all that succeeded Lysander Aristides Epaminondas and Coriolanus with many others I must passe by Plut. in Epam It was their resolution if the things were just they would do them without bribes if unjust they would not do them with bribes It was no sin they thought to be poor it was to be unjust covetous c. It was Tully's grave advice to his Brother Quintus a Magistrate at that time in Asia to shew himself an enemy to bribe-givers as well as to bribe-Takers The sinfulnesse of this sin is set out to the life in holy writ Micah 3.10,11 Hos 4.18,19 c. you should have open ears Exod. 23.8 to hear the truth without golden ear-picks To say no more of this Gifts blinde the eyes of the wise and pervert the words of the Righteous Ninthly John 7.51 Inquire diligently into the causes and cases and testimonies which shall come before you It is the Lords own injunction that Judges shall make diligent inquisition Deut. 17.4 19.18 It is the glory of God to conceal a thing but the honour of Judges to sift and search out a matter An ill report makes not an ill man a good name makes not a good man It makes them so to be accounted not so to be The Lord himself examined Adam propounded interrogatories then Judgement is denounced In those his two great Acts of Justice when hee confounded Babels builders and overturned Sodome Saith hee I will go down and See Gen. 11. 18 Certitudo in cognitione causae is one of the three things required to just Judgement Sum. Theol. Schol. q. 60 and as Becanus confesseth Judicium temerarium in judicio prodiens in actum externum per sententiam semper est peccatum mortale Without evidence of the fact or true Knowledge of the cause or case though the sentence may be right yet it cannot be just It was the practice of holy Job chap. 29.15,16 The cause which I knew not I searched out hee used all means spared no pains to understand the Truth Heraclitus would not adventure his body with an ignorant or rash Physitian you are the Physitians of the body
politick if you know not the diseases how can you remove them Picus Mirandula reports that among the Jews none came into the number of the Raebbins till they could speak seven languages None are fit for Magistrates who are not furnished with Wisdome to sift and search into the causes c. Tenthly Be men of courage A Judge that is timerous will soon bee treacherous if hee be fearful hee cannot be faithful Quis metuit offendere cum Judex metuit abscindere you have need of an Eagles Eye Act. 17.22 Deut. 1.17 Rom. 13.4.6 and a Lions Heart In Athens there was an Hill called Mars-Hill there Paul stood when hee rebuked the Athenians for their superstition and a street called Mars-street where their Judges sate to intimate that Magistrates and Ministers should have Martial and High-Spirits It is said of Aristides for his constancy and magnanimity You may as soon stay the Sun in the Heavens as put Aristides out of his way If courage be without knowledge the eye of Justice is blinde if Knowledge be without courage the sword of Justice is blunt It is Augustins observation God would have Moses to be a Magistrate Peter and Paul to be Apostles had Moses lived in our age he should have been no Magistrate hee killed the Egyptian Paul and Peter no Apostles the one had been a Persecutor the other had denyed Christ to be his Master himself to be a Christian had cut off Malchus his ear c. but saith Augustin such would God have imployed in Church and state affairs as will smite home resolute men of invincible undaunted courage The Lions on each side of Salomons glorious Throne and at each end of the steps signified his vigilancy and magnanimity 1 King 10. It is a joyful sight when they on the Bench be like the men Nahum speaks of the valiant men are in Scarlet Nahum 2.3 A Judge should neither be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without head nor without heart Judex cordatus quasi lapis quadratus a stout Judge like a four corned stone no winde no weather stirrs it you should be Luminosi Animosi But I proceed Eleventhly If possible Hear all causes put a period to those which have long depended It is not safe to ride Poste over matters it is confessed yet demurres are dangerous and disadvantagious as in matters which concern the soul so in those which concern your civil interests Say not of this or the other as Archias did in Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let these alone till to morrow referre them not as Foelix did Paul to a more convenient opportunity it may prove a more convenient inconveniency Hippocrates would permit none of his Scholars to practise till they had taken an oath before the Altar of Apollo to abbreviate diseases to the utmost of their power and skill A long Sute in a Court like a long sore under a Chirurgion may increase coyn but decreaseth credit Long delayed Justice may as much prejudice both parties as injustice either I remember no other fault mentioned in that Judge who neither feared God nor regarded man from whom the Widdow wrested Judgement by her importunity but Delay But once more Twelfthly Engage God by prayer to go with you to the Judgement seat Hee is the God of Judgement and will help in the execution and administration of Judgement but hee looks to be called in Ut recte judicent Principes Judices Muscul in Psal 72.1 ◠justitiam exerceant dei donum est c. It is the work of the Lord which you are now about It is only the help of the Lord can carry you on and out when men and means fail there is help to be had from God by prayer Notable is that in Exodus 3.6 The Lord proclaims himself to be The God of Abraham the God of Isaac and the God of Jacob The God of Abraham Abraham was a man strong in Faith Isaac a holy man a man that meditated much of God Jacob a man of prayer be you such and hee will be your God as hee was their God and if hee be your God hee will if cal'd in ingage with you in this great work Weak men with assistance of a mighty God can do mighty things O pray pray and Brethren improve all the interest you have in the God of Heaven in the behalf of these reverend Judges Orate ut hos hic judicaturos dii sentiant Exhortation both to the Judges and Justices To You Right Worshipful and worthy Gentlemen you are met by the good hand of Providence this morning together give mee leave to exhort you together You are the Representatives the shields of our Country Help O help to defend it you are the Physitians O help to heal the breaches Our Fathers patres patriae do your indeavour to protect us and provide for us you are our Gods the immortal God so stiles you you bear the Name of Gods your persons are in the place and room of Gods your powers derived from God and the account you give must be to God Therefore in the fear of God appear for God in your several Orbs and Sphears as you have occasion and opportunity Appear for that God who hath so frequently and wonderfully appeared for you and with you and in you As in times of war with Zebulun and Naphtali you offered your selves willingly and hazarded your lifes unto the death in the high places of the field So now in times of peace stand up for Truth and Holinesse Let it appear what love you bear to the way the day the worship the word of Christ by your discountenancing such as contemn prophane pollute and undermine them As hee in the Gospel looked up to Christ with tears in his eyes and a prayer in his mouth Lord if thou canst do any thing have compassion on us and help us Even so I beseech you My Lords and Gentlemen if you can do any thing wee know you can and hope you will and pray you may have compassion on us and help us First Against the Impostors the Seducers I mean the Quakers now swarming amongst us and within the view of us with holy Polycarp may wee say Good God! 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. unto what times hast thou reserved us that we should live to see such separations divisions such cursed Heresies and horrid blasphemies Take heed what you do Do not countenance them Those false Prophets and dreamers of Dreams which indeavoured to turn away the Israelites from the Lord Deut. 13. per totum were to be put to death though they should plead to the civil Magistrate it is our conscience and therefore ought not to suffer There are many unruly and vain-talkers among you saith Paul to Titus and too many such loud and proud boasters with us their mouthes must be stopped muzled It is almost all one to deny the Truth the Faith Vide Luth.
who can punish a fault and will not or doth not is no lesse guilty than the offender himself It is true of Judges and Justices Favour these fellows as they are your friends of your Alliance and acquaintance punish them as Drunkards wee have good Laws for the suppressing of this sin Currat lex It is a sin so odious in the eyes of Turks and Pagans that they punish it in whomsoever they finde it with eighty stripes Plutarch reports of Philip King of Macedon that hee built a City called it Poneropolis Drunkards and such like persons were sent thither In Rome there was a street called Vicus Sobrius no tipling house was found there can you finde its parallel Augustin in his Epistle to Aurelius laments this sin Ep 64. contra â—briosos Aphros Tanta est saith hee hujus mali pestilentia ut sanari prorsus quantum mihi videtur nisi consilii authoritate non possit With us are not many playing without while they should bee praying within drinking in the Ale-house while they should bee about the service of God and the salvation of their souls in Gods house The Manichees used to fast on the Lords day was it not proper for them to fast then Aug. Ep. 86. ad Casulanum Senec. Ep. 83 Plin. N. H. l. 24. c. 22 Aelian Var. Hist l. 3. c. 13 14. de Tap. Bizant Sure it is more incongruous to feast and bee drunk then Time will not permit to tell you how the Ancient Fathers yea Heathens have stigmatized and branded this sin and these sinners they will one day say they had been happy if they had been turning spits while they were toffing pots If you can do any thing suppresse this sin Adam Contzenus the Jesuite gave this advice To indeavour the extirpation of our Ministry and then our Religion should surely fall but saith hee do it not all at once but take away some first and disgrace the rest haeresis enim cui patrocinium decrit sine pugâ—a concidit Let not my Lords bee angry and I shall but offer one thing more to your honourable consideration Incourage the faithful painful Ministers about you Take heed what you do in reference to them They are much opposed abused and wronged do not you discountenance them and which speaks more evil to us than all our evils upon us the extirpation of the Ministry is by many indeavoured The falling of the salts of the earth is very ominous wee now fear many are poysoned but then more will bee starved There is nothing more necessary said the Philosopher than the Sun and Salt A soul-saving Ministry may bee added It is necessary for such as are out of the way to bring them in for such as are in the way to bring them on towards Heaven It was a sad time when there was no Smith in Jsrael 1 Sam. 13.19,20 much sadder when Israel was without a teaching Priest 2 Chron. 15.5 Dan. 8.10,11,12 In Rev. 11. You read of two witnesses who were they Quoniam nomina eorum non indicavit saith Ribera relicta est authoribus opinandi libertas A Lapide in 1 Thes 2.4 A Lapide thinks Enoch and Elias Some the two Sacraments others the two Testaments others the two great Ordinances of Magistracy and Ministry and why not faithful Ministers only to determine is no young mans task but if they bee killed they shall bee revived while the God of Heaven hath a Church on earth hee will not shee cannot bee without them It is said by some Nunquam meipsum habui magistrum Hieron wee can do well enough without them wee can teach our selves and have not wee the Oracles of God and of what use is their humane learning c. To which I say in short hee that is a Scholar to himself hath a fool for his Master The Saints in former ages accounted them blessings do you account them burthens it was a misery to them to bee without them is it a mercy to you to want them have you the Spirit of God what will that do without the Word of God Camâ—re or the Word without faithful dispensors Nec verbum quicquam potest sine Spiritu nec Spiritus quicquam vult sine verbo And for humane learning I may say with Tertullian though hee was a professed enemy to Philosophers quomodo repudiamus secularia studia siue quibus divina esse non possunt It is a famous Text though forgotten in this age Psal 77.20 Thou leddest thy people like a flock by the hands of Moses and Aaron Observe the necessity usefulnesse and consistency of Magistrates and Ministers the Word is Bejad in the hand not hands not by the hand of Moses without the help of Aaron nor by the hand of Aaron without the help of Moses this was Gods old way of leading his people hee is the same and changes not What God hath joyned together men and Devils shall not put asunder Indeavour then My Lords and Gentlemen to protect them provide for them See they do their duties and have their dues Nehem. 13.10,11 2 Chron. 31.4,5 Aqu. in 1 Tim. 5.17 Nehemiah a godly Magistrate did so Amongst the Romanes there were certain Magistrates whose work it was to provide Fire and Salt for publick Ambassadours shall none provide for Christs Can the outward worship of God or Religion bee continued without a Ministry or a Ministry without Ministers or Ministers without maintenance Leave us not O Lord to their courtesie who think too much for themselves too little Too little for us too much they would have us so to minde the matters of God as wholly to forget the things of the world as if wee were not men but Angels and yet themselves so minde the world as wholly to forget the things of God and live not like men but Devils Wee are commanded to preach the Word in season and out of season Doth this charge nothing concern our people Yes verily If wee must preach in season and out of season then they should hear in season and out of season and pray for us and reward us in season and out of season None honour the Lord with their souls that will not honour the Lord with their substance Wee labour not in the Word and Doctrine that wee may have a liberal reward and recompence but therefore should wee and desire wee to have a liberal reward and recompence that wee may without distraction labour in the Word and Doctrin and give our selves to prayer and the Ministry of the Word To the Lawyers My Text commands you also to Take heed what you do Plead now as you may with comfort and courage stand up at the last and have Christ to bee your advocate and plead for you Remember the day of Judgement is not yet past All your councels and pleadings shall bee scanned Keep yee farre from false matters it was Moseses advice plead not such causes with your tongues as your
they can live without them whether they do live above them how they will carry in the privation of them Many can live without God in the world who know not how to live without Gold and Silver and children in the world It is to humble them Pride is the shirt of the soul which it puts off last when it shifts The heart of man is the proudest little peece in the world Lest I should be exalted above measure there was given mee a thorn in the flesh An humble soul is Heavens delight It is worthy our observation Gen. 22.1 After these things God tempted Abraham After these things what things Solemn intercourses twixt God and him Expresse Assurances from Heaven that God was his God and would bee the God of his seed After these things Abraham is tempted and pride prevented To refine them waters are clearest when they are in motion Dan. 11.35 so are the Saints in affliction Isa 26.16 Hos 5.15 To awaken them to duty Grace ever acts like it self gracious men not so they have need of awakening Ordinances and providences In trouble they will visit him and morning him To subdue the stubbornnesse of their will children will not alwaies bee wrought on or brought to do their Fathers will with one lash as stubborn Oaks so stubborn hearts and wills must have many blows before they bee brought under To make them more modest in their demands desires of and prayers for temporals when men are low in condition they are low in petition A drop of water was all Dives desired in Hell Breach upon breach makes men more modest and moderate To work us more into love with more highly to estimate and think of his precious Ordinances Many of Pauls Epistles cannot bee understood well without the Crosse the sweetest Scriptures were penned in and are prized most in times of afflictions then is truth precious indeed To inlarge their comforts It is the Method of Heaven to bring his Saints first into the Wildernesse then to Canaan every child of God is not taken up into the third Heaven till they have been cast as it were into the third Hell the tree is more firmly rooted by shaking and the true Christian by suffering notable is that prayer 1 Pet. 5.10 To increase his own glory hee made all things at first and doâ—h all things to the last for his glory then shall his name which is above every name bee more exalted when hee shall make up those breaches in his Church or in your families Notable is that Psal 102.16 When the Lord shall build up Zion hee shall appear in his glory The Case is yours Right Worshipfull Hee hath broken you with breach upon breach Within the circuit of ten daies you have laid in dust the Head and Hope of your family The delights of your eyes are taken from you with a stroak from Heaven Ezek. 24.16 To help you to a right improvement of this great affliction I humbly crave leave to leave two or three words of Counsel with you First Patiently bear the indignation of the Lord acknowledge his Righteousnesse open not your mouth to murmure or repâ—ne against him Lâ—t these Considerations stay with you 1 There are no more breaches made than there was need of I dare not say with him in Theocritus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is enough that ones dead out of a family No There is not one dram more in the potion nor one twig in the Rod more than there was need of Notable is that 1 Pet. 1.6 Now for a season if need be yee are in Heaviness if need bee breaches are not made but as there is need and if there bee a need Were wee made Arbiters of our own afflictions it is more than probable wee should not award our selves the tenth of our corrections yet the most High whose wisdome is wonderful and understanding infinite knows he should wrong us much should hee whip us no more 2 The Lord hath done it and who shall gain-say it Psal 39.9 or bee displeased with it Righteous are all his doings in our hearts and in our houses His dealings with David Job and Heman were sharp but never chargable with injustice as the Word so the Work of the Lord is good 3 Have not you and wee deserved it hath hee not been highly provoked by us to take them from us wherefore shall a living a dying man complain since hee suffers for his siâ— This is mans sin and Gods wonders Nay hath hee not punished us lesse than our iniquities have deserved 4 They were none of yours whom hee hath taken from you they were his before yours more than yours his and none of yours 1 Cor. 6.19 when wee are not our own what can wee call our own may not the Lord do what hee will with his own and call them home at his pleasure 5 His End is good in all the Breaches made upon your comforts It is to break your heart more for sin and from sin from the pleasures profits and honours of the world to make you partaker of his holinesse Now finis dat amabilitatem facilitatem mediis Wee are content to lose some of our blood for the health of our bodies why not the best things in our houses for the health of our souls 6 You will by acknowledging his hand and submission to his Rod without grumbling advance the Lords honour and crosse Satans expectation It was the Devils design not to make Job a beggar but a blasphemer unlesse the way to make him a blasphemer was first to make him a beggar but Jobs blessing of God crossed and amus'd the Devil For Job not to miscarry after all those sad tidings This was a patience that honoured Heaven justified Gods testimony of him made hell ashamed the whole world to wonder and still to talk of the patience of Job Hee saith not Vide Chrys Hom. in locum the Devil hath taken this or that had hee said so the speech had been true enough though not good enough for so holy a man but the Lord hath taken away 7 It is a fruitlesse and bootlesse thing to contend with God nothing is got by murmuring it is no wrangling him out of his way besides this would argue much pride and sullennesse nothing of a self-denying humble spirit which you have a large share of 8 Your noble soul is not yet lost and your Redeemer yet lives There is no breach made twixt God and your soul and Christ is better to you than ten Husbands Sons c. Seneca checks the folly and vanity of murmurers under pressures Bee it supposed saith hee a man hath a princely pallace to lodge in with gallant Orchards pleasant Gardens surrounded with tallest Cedars or other Trees for Ornament or Muniment what an unreasonable thing were it for this man to whine repine and complain if a few leaves bee gone by the boysterous winde the fruits the trees the house remaining
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
bee amongst us no strife nor contention unlesse which shall bee furthest from strife and contention is there any heart-burnings let them bee turned into heart-breakings Let all emnities and animosities if any amongst you bee laid aside and not resumed till you have another Lord of Atherton who can as this could reconcile or remove them with a word Remember how legions of Devils have agreed in one man Shall not the Christians of and in one Town when sheep But much one against another a storm is approaching Divisions are dangerous disadvantagious and scandalous the windes are very high when the armes of a tree knock one against another Vide Aug. in Psal 133.1 O how good and pleasant a thing is it for brethren to live together in unity so sweet is this saith Augustin that those who could never read the Psalter yet can sing this verse Bee of one minde Psal 24. conc 1. live in peace and though this Worthy bee taken from you the God of love and peace shall bee with you Preserve the Ministry of the Word amongst you Drus in Amos 8.11 it is anima pabulum ad vitam aeternam it is vita victus virtus custodia Luther could live better in hell as hee thought with it than in paradice without it You have done much no Town in England I am perswaded more for it repent not of your good works as Pharaoh did In all places where I record my name Exod. 20.24 I will come unto my people and I will blesse them Precious Promises Hear and your souls shall live There is not so much of duty in the Precept but there is as much of bounty and mercy in the Promise The Ministry of the Word is bonum inestimabile a good never enough prized I would not have you know the worth of it as many do by the want of it I might say of its excellency and necessity as the Rabbines say of liberty If the Heavens were Parchment the Sea Ink and every pile of grasse a pen the praises of it could not bee comprized or expressed There are some things which for their transcendent worth and usefulnesse are said to surpasse all humane understanding As The Love of God Ephes 3.19 The Peace of God Phil. 4.7 The knowledge of Christ Phil. 3.8 The Joyes of Heaven If the joy of Faith bee unspeakable and full of glory 1 Pet. 1,8 what then shall the joy of fruition bee without the Ministry of the Word how can you come to know Jesus Christ and him crucified O lay not violent hands upon your own souls Turn not your backs upon the Lords Ordinances they are of divine institution not of humane invention Expect not mercy without respect had to duty lest you perish eternally some say they are above Gods Ordinances the truth is Gods Ordinances are above them these are spiritual they are sensual carnal c. I know better things of you though I thus speak were ever premonitions prejudicial I give you this advice My Beloved for no by or base ends My trust is in that God who never failed his poor servant If I live Exiguo pane halece contentus erat Luth. Melch. Ad. in vita Luth. p. 166 some place may need mee though an unprofitable despicable obscure creature If I dye I shall need no place My Son God will provide should uphold this base unbeleeving heart A little served Luther can I look for much But this is my fear Brethren this is my fear the removal of the Ministry from you and others too Magistracy and Ministry commonly fall together they are like Hippocrates his twins See Isa 3.2 Lam. 2.6,7 Lam. 4.20 Our sins have provoked the Lord to remove our Magistrates the breath of our nostrils and they will remove Ministers too if not timely and truly repented of It is for the peoples sins that God sometimes strikes their faithful Ministers dumb and dead too Ezek. 3.26 I shall leave one Scripture with you and then commit you to God It is that of Salomon the Master of the sentences where there is no vision Prov. 29.18 the people perish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is inter loca tremenda Some render it thus Feriabitur populus the people will keep holy-day they will have nothing to do but weep and wail or they will do nothing that is good Others thus Nudabitur populus The people shall bee stripped naked left as a City without walls exposed to the fury of the enemy as a body without cloathes open to wind and weather And some Manifestabitur populus The people shall bee discovered it will then appear what is within grace or sin what paintings breathings after God in his Ordinances c. Rebellis erit populus Pagnin thus The people will grow barbarous rebellious and doth not experience and observation prove it Others thus Contemptibilis erit populus The people shall bee of no esteem or repute others may pitty them but few prize them And some Dissipabitur populus The people shall bee dispersed scattered and are not families strangely and sadly shivered and shattered Congregations broken in minutula frustula And others Abstrahetur populus They shall bee drawn away with errours either starved or poisoned Once more Desolabitur populus The people shall bee destroyed or perish All conclude it shall go ill very ill with that people FINIS A Postscript to the READER THis is an age in which many are more forward to drink in new opinions and belch out aspersions than pay their old debts Praise and publick honour is a debt owing to every good man yea as Nazianzen speaks it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a debt that of all debts is most due and just Orat. Funeb pro Caesario fratre Commemorative Orations are not uselesse when the persons interred were very useful why should wee not embalme the memories of our Worthies I remembred that saying of Nicias an exquisite Painter Artis pingendi non minimam partem in eo esse positam ut argumentumâ— eligatur pingi dignum quod spectantium oculos idoneum sit tenere Benignitas quae exeretur â—rga mortuos est benignitas veritatis quia nâ—n expectatur retributio and that other of R. Sal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore I was the more copious in the commendation of this deceased Gentleman and yet not so full as others might and would have been had they been the Oratours That some snarled I was informed while I was transcribing this short Sermon cannot much bee admired nor is it at all regarded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truth is tart and unpleasant to fools c. I see the Arabick proverb verified Justus in patria sua est tanquam aurum in fodina sua nullius fere pretii aut valoris and that of Tacitus Non minus periculum ex magna fama quam ex mala a great fame is not lesse