TWO SERMONS. THE CHRISTIANS COMFORT IN HIS CROSSES, CONDUCTING him in the tempests of tribulation, to the happy haven of Heavenly tranquillity. AND THE JUDGES, AND JURIES INSTRUCTION. By William Est, Master of Art, and Preacher of God's word. Rom: 8.18. 〈◊〉 count that the afflictions of this present time are not worthy of the glory which shall be showed unto us. AT LONDON. Printed by Tho: Creed, for Arthur johnson, Dwelling at the sign of the white Horse in Paul's Churchyard. 1614 To the Courteous Reader. I Have here (Gentle Reader) exhibited to thy view, the chiefest Observations and Doctrines of the best Learned, and most approved writers in the Latin tongue, upon this Text, both ancient and modern, besides very many of mine own, never before published. Wherein (as the searcher of hearts knoweth) I have not affected the popular applause of the world, which I hold but the wavering wind of men's mouths, breathing out the vain blasts of that many-headed Monster, whose mind is ever mutable, Vulgus belluo multorum capitum. which I have ever reputed no better than a verbal simony. I can hardly think him to be a good man of whom all men speak well; for this plainly proveth, that he can apply himself to the person, how odious soever he be: to the time, how wicked soever it be: to the place, how unhonest soever it be. But the glory of God I have ever prefixed, as the only scope and mark whereunto all my labours do aim: & the love of Zion enforceth me by all means to seek to further the course of godliness. Wherefore Christian Reader, I do request thee judicially to judge, Christianly to Censure, and charitably correct, whatsoever hath passed my hands, pingui crassaque Minerva, through some oversight. Awed above all, assist me with thy prayers to Almighty God, that these, and all other my labours, may be as I have intended, to the glory of God, and Edification of his Church. As for the Cynic strains of Critical Zoilus, or black-mouthed Momus, which wanting other means, think to vindicate unto themselves an opinion of learning among the simple, by censuring & carping at the honest enterprises of others, which will sooner find two faults in another, then amend one in themselves. Let such know, that I disdain to give them any other answer, then Martial the Poet (though of far greater desert) did once to one of that cursed crew: Mart. lib. 9 Epigr. 99 Rumpitur invidia, quod amamur, quodque probamur, Rumpatur quisquis, Rumpitur invidia. With Envy some in sunder break, to see me loved well: Asunder let him break, whose gall with Envy so doth swell. And thus I commit my good meaning to the judgement of the honest, who are wont to take good meaning ever in the better part. Thine in the Lord. W. Est. TO THE RIGHT HONOURABLE, WILLIAM EARL OF BATH, HIS majesties Chief Lieutenant in the Counties of Devon and Cornwall: all happiness in this life, and eternal blessedness in the life to come. MY continual employments (Right Honourable) in the function of my Ministry, might put a strong Remora to my pen, to stay me from farther bewraying my unskilfulness in writing, had not my entire love to Zion overswayed all difficulties, and vanquished all labours and impediments. These 2. Sermons I preached before a great and judicious Auditory. The one, which I have entitled; The judges and juries Instruction, by command of authority, long since before the judges, at the Assizes at Lanceston, when that worshipful Gentleman, Sir Bernard Greynuile, my good Patron, was sheriff of Cornwall. The other (The Christians Comfort) is more recent: And chancing of late upon certain Copies and notes, pretended to be taken from my mouth, as I then delivered them, I found some maimed and defective, some patched together in an indigested manner, and other utterly false and mistaken; which hath enforced me (and the rather through the importunity of some of my best friends) to search out the original, and to disrobe this forlorn offspring of his counterfeit colours, and patched coat; and to put upon him his own suit, though in the plainest fashion, without any curious decking or trimming. Which when I had effected (I confess) my ambiguous thoughts were tossed too and fro for a while, in a deep and doubtful dilemma (every way convincing) under whose Pratrocinie I might send forth this my poor abortive Orphan abroad into the world: But at length my distracted resolution presumed to alight upon your Lordship's Honourable name, to seek shelter against envy and detracting tongues, being emboldened by the general report, and my own trial of your Honours heroical propension, and noble disposition to piety, learning, and religion: Wherewith, and with all other ornaments of virtues fit for such a parsonage, God hath so plentifully endowed you, that it were better in silence to pass that over, which I cannot sufficiently commend, then by taking upon me to illustrate your deserved praises: I might (perchance) seem to derogate from the worth thereof, by speaking too little (especially being so perspicuous and eminent to the eyes of all men) that I might justly be taxed with this proverb; lucerna ostendere. And it might be said unto me, as Antalcides Antalcides. said to an Orator, who had made a long speech in the praise of Hercules; Quis unquam sanus eum vituperavit? What man well in his wits ever dispraised him? The searcher of hearts knoweth I speak without flattery, which I ever detested as a verbal simony. These my poor labours I commend unto your Honourable protection: poor (I confess) if you look into the manner of handling of it, and the substance of the gift. But my desire and hope is, that it shall find that acceptance with your Honour, that Sinetas' handful of water did with the great Artaxerxes, Artaxerxes. King of Persia, who kindly received it with alacrity of mind, and serenity of countenance, estimating the wikingnesse of the Giver, before the value of the gift, being the best that the poor man had to offer. And as Pliny Pliny. saith; The poor people that had no Frankincense did offer Milk, and they that wanted Milk, did offer Salt unto their gods, with good acceptance; according to the proverb; Mola salsa litant qui non habent thura. The God of all mercy, power down the riches of his mercies upon your Honour, and multiply your days upon earth, to the good of the Church & Commonwealth, that you m●y long continue a stay and comfort to these Western parts, and after the race of this mortal life being run, grant you the eternal blessedness of his heavenly Kingdom. Amen. Your Lordships in all duty devoted, WILLIAM EST. THE FIRST SERMON. Mat. 8. vers. 23.24.25.26. 23. And when he was entered into the ship his Disciples followed him. 24. And behold there arose a great tempest in the sea, so that the ship was covered with waves: but he was a sleep. 25. Then his Disciples came, and awoke him, saying; Master, save us: we perish. 26. And he said unto them, why are ye fearful o ye of little faith? then he arose, and rebuked the winds and the sea: and so there was a great calm. THis part of scripture, is historical, and showeth the miraculous calming of an horrible tempest, Christ and his Disciples being in the ship, and therefore pertaineth ad genus demonstra●ium. In the description of this miracle. 1. Certain circumstances are expressed. 2. The tempest itself is described. 3. The calming of the tempest i● noted. 4. The consequent effects are added. Analysis or resolution of the first part. Mar: 4. First the circumstances are set down, whereof the 1. is ab adiuncto tempore, taken from the time when it happened, when he was entered into the ship, which was about the evening: the 2. circumstance is a subiecto loco, the place: namely, the sea: the 3. ab adiunctis. for as S. Mark saith, there were also other ships with him: where per metonymiam subiecti, the hearers of Christ are understood, which were carried in other ships. Observations and Doctrines. Ordinary means to be used. Ex. ver. 23. Christ's entering into the ship, that he might sail over unto the other side of the lake, teacheth us, that the ordinary means appointed by God, i● they may be used, Mat: 4. Deut: 6.16. Eccle: 3.27. are not to be neglected. For it is written, Thou shalt not temp● the Lord thy God. Mat. 4. Deut: 6.16. qu● amat periculu peribit in eo, He that loveth danger shall perish therein. Ecc: 3.27. And Aug 〈◊〉 quis periculum, in quantum caveri potest, ●on caveret, ma●is deum tentaret quam in de●m disperaret: for, nunquam periculum sine ●ericulo vincitur. Aug: He that avoideth not a dan●er as much as in him lieth, rather temoteth God, then trusteth in him. For danger (saith Seneca Seneca. ) is never overcome without danger. 2. Again, Like the apples of Sodom which appear beautiful to the eye, but within are full of stink, and rottenness. he entered not into a stately merchants ship, but into a little fisher's ●oate, that he might teach us to contemn ●he pomp & glory of the world: seeing ●he Lord of all, showed his contempt thereof, & that we should embrace humility, ●nd lowliness of mind, which the world holdeth most contemptible. The glory of ●his world is like a sour grape, or unripe fruit, which setteth the teeth on edge: the devil showeth the green side, but hideth the bitterness, until it be tasted. 3. In that the Disciples followed Christ into the ship, where they were in great danger and peril of their lives, we are taught what is the nature of true love, The nature of true love to cleave fast unto Christ, as well in adversity, as prosperity, that we suffer not ourselves for any worldly respect to be separated from Christ. The use is, The use. that we follow Christ in all temptations & dangers. Among the thorns, that is, in tribulations, crosses, and afflictions: Christ is soon found, Cant: 2.2. which is a Lily among thorne● rather than in the Meadows and green pastures of pleasure. Simile. But many are like unto the lazy hunting hound, which w● follow the game unto the brake & thorns but no farther, for fear of pricking himself, when yet the wild beast is ther● more easily taken: So many will follow Christ in the joyful and pleasant time o● prosperity, which in the troublesome times of persecution forsake him. Man● follow him on the land securely whe● they fear no danger, but few in th● troubled seas, and stormy waves of adversity, as the Apostles do, when th● sturdy storms of adversity arise, they by and by shrink away. Simile. All such I may compare unto those that lend money unto Merchants, upon condition to be partakers of their gain, but not of thei● losses. Here again is represented unto v● the nature of true friendship which w● should hold with men in the world, The ●ature of true friendship. an● at all times keep our faith and fidelity with our friend, after the example of the Appius: which followed Christ, as well by sea, as land. Pro: 17. For as that mirror of wisdom saith wisely, A friend loveth at all times, and a brother is borne for adversity. But alas this friendship is too common in the world, whereof the wise man speaketh, Ecc. 6. Ecc: 6. Some man is a friend for his own occasion, and will not abide in time of trouble. Again, some friend is but a companion at the table, and in the day of affliction continueth not. This true friendship cannot be but, inter bonos, among good men, (saith Cicero. Cicero. ) And when a man in prosperity is beloved, it is uncertain whether the man, or his prosperity be beloved; and who so in adversity forsaketh his neighbour, showeth plainly that he was never his friend. And so, as Petrarch Petrarch. saith truly, non fides est sublata, sed fictio, De remedijs utriusque fortunae. His fidelity which he never had, is not lost, but his dissimulation detected. Such kind of friends love their neighbours as the dog loveth his bone, which is, as long as he findeth any flesh or sweetness about it, and when that faileth, Like a dog with his bone. he forsaketh it. I have read a tale, (but it hath a true moral) of a certain man that had three especial friends, whom he invited to dinner, and at the end of the dinner, set before them three apples, every one in some part corrupt and rotten; The first friend would not so much as touch them, whom therefore he rejected from the number of his friends. The second did take one of the apples: and devoured both the sound part, and rotten together: whom he reputed as a fool, and therefore unfit for friendship. But the third, did take one of the apples, and did eat the sound part, but left that which was rotten and corrupt: and him only of the three, he entertained among the number of his friends. These three friends, signify sundry kinds of men, whereof some are so obdurate in malice, that though a man be never so virtuous, Non amo te (Sabidi) nec possum dicere quare. Martial. Li. 2. Epigram 33. never so kind, though he have never so many good parts, yet they cannot love him, speak well of him, nor patiently endure to hear him commended. Such a one was Saul, who for the praise that the women gave David, after his victory against Goliath, conceived deadly displeasure against him. 1. Sam: 18. 1. Sam: 18. There is a second kind of men, that are so infatuated through inordinate ●oue of their friend, that they approve ●nd defend all the actions of their friend indifferently, good or evil, and know ●ot how to divide the corruptions, from ●he sound parts. There is also a third ●inde, which wisely and discreetly love ●n their neighbours their virtues, but ●ate their vices; commend them in their well doings, but wink not at their wickedness; and those only are the loyal ●nd true friends. The second part. THus much for the first part, namely, The Analysis of the second part. the circumstances. Now to the second part, which describeth the tempest which arose Christ being in the ship. The Analysis whereof is: First he describeth it, A causa procreante, which was a great storm of wind, as the Evangelist: Mar: the 4. and Luc: the 8. do witness. Secondly, It is described from the effects, the waves dashed into the ship, so that it was now full (saith Marc:) and the ship was covered with waves, Mar. 4.37. (saith this Evangelist.) Third, ab accident, inopinato, that this happened, Christ being a sheep. Obser. and doctrines. First here I observe, (in that the Apostles were no sooner with Christ in the ship, but presently troubles, dangers, and tempests followed them,) That God in his merciful providence, permitteth tribulations and adversities, to fall upon his best beloved, either to show his greater glory afterwards through their deliverance, or that he might stir up his elect the more to gratitude, and the love of God. God hath respect of three things in afflicting his children, And surely most sweet is the providence of God towards his children in afflicting them, and that in three respects; First, for the exercising of the virtue of patience: Secondly, for their greater provocation to the love of God: Thirdly, for the more signification of the love of God towards them. For seeing that patience to every action of godliness, Virtus in arduis. is no less necessary than is bread to all kind of meats: (because patience overcometh all difficulties which are naturally incident to the operation of virtue, as bread giveth a relish and taste to all other meats) so the virtue of patience is ever needful and very necessary, Similes. as a certain instrument by which we work all other virtues. And even as a sword which hath been ●ong in the scabert, becometh so rusty, that sometime a man is wounded or slain of his adversary before he can draw it: So our patience, if it be not exercised, oftentimes giveth the Devil leave to wound the soul, before it can ●rme itself against any difficulty or temptation. And for this cause God ex●rciseth his children with outward tri●ulations, that they may be the more strong against all inward temptations: And therefore our Saviour suffered his Disciples to be tossed and endangered on the sea, Simile. that he might exercise them to patience, against the persecutors of the faith, or against the assaults of the internal enemies of the soul. That tree is not and firm which standeth in the low watery valley, and never proved the winds and tempests: for the agitation of the winds maketh it to take more firm and deep root. So those men are delicate and weak to suffer affliction, which were never before practised in the school of adversity. Simil. The Tyro or young soldier, looketh pale at the least suspicion of a wound; but the Veteranus & old soldier, boldly endureth the bloody brunts of battle: which after blood hath often won the field. Simile. We see the gallant horses, whom nature hath framed for the course & wars; if they be kept long in the stable idle, they become lazy, and full of diseases, and lame. Iron through use becometh bright. Assiduo splendore micat, vultuque nitenti, Audet ad argenti deus aspirare superbum. Mantua●us. The iron with continual use, is brandished so bright, That it contends with silver pure, in lustre to the sighed But lying long in the earth, it gathereth rust, and is turned into earth: So virtue, being not stirred up by affliction, droupeth, withereth, and fadeth. He that is tempted, afflicted, and vexed, whether it be by Satan, Simil. wicked men, or by God himself striking him: If he be gold, he is purged and purified: If he be silver, he becometh more bright: If he be iron, he loseth his rust: ●ut we (saith a Father) Quia ferrum po●us quam aurum sumus; Because we be ●ron, rather than gold, (for the most ●arte) great tribulation is profitable ●nto us, for the casting off the rust of ●nne. And hereby God showeth, that ●hey are more dear unto him, whom ●ee permitteth, for the good of their ●oules, to be exercised with affliction. ●or when God was angry with the Israelites, he said; Esa. 5. Esa. 5. I will lay my vineyard waste, it shall not be digged nor pruned: And this pruning is by cros●es and tribulations, which maketh it ●he more fruitful. S. Basill. As Saint Basil very learnedly observeth upon that place; The tree that it may grow and fructi●ie the better, must suffer many incisions, and be despoiled of many superfluous branches. To conclude, Simile. the sweet Aromatical gums, except they be bruised with the pestle, yieldeth not their odoriferous smells; so many things are there in rerum natura, in the nature of things, which teach the necessary use of afflictions in the godly: & layeth before our eyes this of the Apostle; Rom. 5. That tribulation bringeth forth patience, & patience experience 2. That tribulation inciteth us th● more to love God, and to cleave vnt● him, it is apparent by this place: for th● Apostles seeing themselves in danger o● the sea, ran presently to Christ, an● awoke him, Hom. 20. saying; Lord save us, we perish: Well, (saith Christ) Deus tribulationes irruere permittit, ut ad eum frequentius confugiamus; God permitteth tribulations to fall upon us, that we may the more of ten fly unto him. Simile. As the loving parents, seeing thei● children often to go from them, and t● play with their equals, causeth thei● servants to make them afraid, that they may run (for fear) into their mother bosom: So God not only suffereth v●to be vexed by others, but also himself sometime striketh us, that he may reduce us unto him, when we sinfully go● astray from him. Even as the rain falling into the earth, causeth the seed to spring; so tribulation and affliction, entering into our mind, erecteth our desire and love to God. And as a trauelle● walketh most warily, Simile. when he traveleth in dangerous deserts, infested wit● thieves, but going in the populous and safe places he is most secure: so in tribulations and afflictions we gather ourselves together, tread more warily in our walks, consider more attentively the will of God, and implore the aid of God: and so tribulation exciteth and stirreth us up to the greater love of God. 3. Thirdly, tribulations sent from God, are an undoubted sign of his love towards us; as it is manifest by this history: For what might be more dear unto Christ then his Apostles? who more innocent? who more holy? which forsook all, that they might follow Christ. Yet he suffered them to be in peril at sea, and so to be tossed that the ship was even covered with waves; so that they were so near unto death, that they might say with David, persecuted by Saul; There is but a step between me and death: 1. Sam. 20. 1. Sam. 20. But all this was a token of his love: For when the Lord would prove and crown his best beloved children, the way to the crown, and the manner of their probation is affliction and tribulation. God can take from us all things that are grievous; (as Chrys. wisely sayeth; Chrys. ad popu. Anti. Hom. 4 ad popu. Antio.) but until he seethe us purged of our sins, & our conversation upright, he dissolveth not the tribulation. Simil. The Goldsmith, until he seethe his gold purified, taketh it not out of the furnace The Musician leaveth not straining o● his strings, until he perceiveth a perfect consent of harmony: So God taketh not away the cloud of affliction, before he seethe the amendment of our lives. joseph's affliction. Haec Chry. Gen. 37.24. joseph was most innocent among all the sons of jacob; yet all the rest living quietly at home in prosperity, he only was afflicted: He was cast into a pit, where he was like to perish with famine: from thence he was drawn up and sold for a bondslave to the Ismaelites, Verse 28. which carried him into Egypt, where again he was sold to Potiphar: Gen. 39.1. then grievously tempted to adultery, which he resisted, keeping most chastened his fidelity unto God and his Master; Verse 7.20. yet falsely accused, he was condemned and cast into prison, where he remained a long time: He was deceived by the ungrateful chief Butler. Gen. 40. Vers. 23. But to what end was all this affliction? that by this means he might be exalted by Pharaoh, and be made ●ord of Egypt, and that by him, his ●ather, Brethren, and all the people ●f God might be relieved in the extreme of famine, God is a patiented rewarder. which he could ne●er have done, except he had first suffered this affliction in Egypt. God's wakeful providence never failed here●n; as he himself said to his Brethren; Now than you sent me not hither but GOD; ●ut to what end? to preserve your posterity in this land, and to save you alive. Gen. 45. Gen. 4●. joseph's exaltation. But see now how bountifully the Lord rewarded every one of these afflictions which he suffered: For the hatred of his Brethren, God gave him favour with Pharaoh and his Princes: For that his Brethren contemned and mocked him, saying; Behold this Dreamer cometh, Gen. 37. Gen. 43. Vers. 26. Gen. 4●. Vers. 40.42.43.45. he was honoured of them, bowing down to the ground before him. For his exile, he was exalted in a strange land: For the labour of his hands in serving Potiphar, he received a ring from the Kings own hand: For his fetters & chains in prison, he was hovored with a chain of gold: For his particoloured coat which his brethren took from him, the King arrayed him with Princely Robes: For that he ministered unto them that were bound in prison, in great dignity he ministered unto the King: For the prison and the dungeon, he was carried in a Princely Chariot: For that he was despised of all men as a stranger and a servant, he was honoured of all men with bowing knees 〈◊〉 For contemning the unlawful pleasure of adultery, he took to his wife a Noble woman: For the loss of his father's house, he was made Ruler over all Egypt Who seethe not here, that these afflictions that God sendeth to his faithful servant joseph, were signs of God's tende● love towards his children, in him, whereby he advanced him. To conclude, afflictions therefore are signs of Gods fatherly favour, and not of his hatred to his elect: For the Lord correcteth him whom he loveth, as the father doth the child● in whom he delighteth: Aug. Pro. 3.12. Pro. 3.12. Ideo premuntur, ut pressi clament, clamantes exaudiantur, exauditi deum glorificent. They are therefore afflicted, that being afflicted, they might call upon God, that calling upon God, they might be heard that being heard, they might glorify God. And therefore well saith Seneca, Seneca. Miseri sunt qui nunquam miseri fuerunt; They are wretched which never were ●n misery. 2. This ship, wherein were Christ ●nd his Disciples, The Allegorical sense. allegorically represen●eth the Church militant in this life: The Church is as a ship tossed on the most turbulent seas of this world: the godly, elect, and faithful, are carried in this ●hip. The boisterous winds, storms, ●nd waves, are divers vexations, tribu●ations, and persecutions, wherewith the godly in this life are persecuted: and these are raised up of Satan, and his band; as Tyrants, Persecutors, Heretics, and wicked men, which so rise up in fury against the Church, that sometime it seemeth to be oppressed and almost extinguished, It is to be doubted whether they that commit themselves to the power of the waters, be to be reckoned among the living. so that to the world they seem (as Anacharsis Anacharsis. said once of Navigators; Dubitatum fuerit, inter vivos ne habendi, qui vitam undarum, ventorumque arbitrio committerent. In these storms of afflictions the godly sometime begin to faint, especially when they see the ship even covered with waves: But our Archinauclerus is Christ, wh● sometime seemeth to sleep, whe● he doth not presently deliver his children, but suffereth them awhile to be● afflicted. To him in all our miseries, tanquam ad asylum; as unto a Sanctuary we must fly, and awake him with our prayers, saying; Lord save us. It is grown into a common proverb; Qui nescit orare discat navigare; He that knoweth not how to pray, let him learn to sail, which our spiritual navigation, Affliction teacheth to pray. especially in the seas of affliction, teacheth; then Christ being stirred up by prayer, calmeth the tempest of tribulation by the power of his word, & changeth all things into a joyful Catastrophe of tranquillity. The use The use. is, that we be not offended at the smallness of Christ's number, when we see the greater part to walk the broad way to destruction; when we see many to resist the truth; and with Liberius object unto us; Quota pars orbis mortalium vos estis? What a small part of the world are ye Christians? Christ's flock is a little flock: Luk. 12. Luk. 12. Persecutions (saith Nazianzene Nazian. ) Christianismum nobiliorem potius quam debiliorem reddunt: Maketh Christianity rather nobler then weaker. And these are the notes of the true Church: joa. 15.16. 3. And as Christ slept in the most difficile dangers of the Apostles; so in the midst of their afflictions and anguishes, Christ seemeth sometime to the godly ●o sleep, when he doth not hasten to deliver them. Hence sprang these perplexed cries of the godly; Lord, carest thou not that we perish? Mar. 4. Mar. 4. Lord how ●ong wilt thou delay? Psa. 6. Psa. 6. and Psa. 13. Psa. 13. How long wilt thou forget me Lord for ever? How long wilt thou hide thy face from me? But in very deed, Psa. 121. he that keepeth Israel will neither slumber nor sleep. It is surely a wonder (saith one) that he, of whom it is said; He that keepeth Israel shall nei●her slumber nor sleep: Psa. 121. Psa. 121. is yet now said to sleep. What meaneth this sleep? 1. He sleepeth, that he might show the verity of his human nature. This was a true, not a counterfeit sleep, which watching and wearisome labour did enforce; carrying an human body, subject to such affections as our mortal bodies are. 2. God is said to sleep, either when he doth not presently help the godly, or punish the wicked: According to this of the Prophet: Psa. 4.4. Up Lord, why sleepest thou▪ awake, Psa. 44. and be not absent from us for ever▪ Again, he is said to Arise, either when he delivereth the righteous, or destroyeth the wicked: As he sayeth again▪ Psal. 78. The Lord awaked as one out o● a sleep, Psa. 78. and smote his enemies in the hinder parts, and put them to perpetual shame. The Lord therefore is said to sleep, whe● he seemeth for a time to wink at the miseries of the godly, and the wickedness of the ungodly, because he exerciseth hereby the patience of his children, and expecteth the conversion o● the wicked. Rom. 2. The bountifulness of the Lor● leadeth thee to repentance: Rom. 2. Chris● is said to sleep when faith fainteth, charity is cooled, and the fear of God an● devotion is extinguished in us; then the winds of wicked desires arise; as ambition, covetousness, etc. which trouble the tranquillity of the mind, and threaten destruction to the soul, except Christ be awake, by fervent and faithful prayer. He can no more forget his elect, than a mother can her child. It is said of joseph: Gen. 39 Gen. 39 That God was with him in prison. For joseph lost not his faith and hope in God, neither when he was cast into the pit; neither when he was a bond slave, neither when he was cast into prison, at which time (in the judgement of man) God was farthest off from him; yet God's providence never slept, but followed him when he was in the pit, and never forsook him in prison, nor in all his adversities. It was God that held the hand of his angry Master, that he should not kill him upon suspicion of defiling his wife. And so God's watchful eye, though he seemed to sleep, ever waked with joseph. So was God ever with jacob, Gen. 28.13. Gen. 29. Gen. 30. Gen. 31. in all his brunts of affliction: He was with him in his journey into Mesopotamia, that he might direct him in the way. He was with him when he served Laban, that he might multiply his flock. He was with him in his return, Gen. 33. least wrathful Laban should draw him back. He was with him at his entering into his native country, lest he should be oppessed by Esau. To conclude, he was with him when he went down into Egypt, as he promised: Gen. 46. Gen. 46. I will go down with thee into Egypt, and I will also bring thee up ag●in●. And thus (brethren) ye see that Gods merciful providence never sleepeth towards his children. A question. Why then doth he sleep? why doth he hide himself? Why doth he defer to help and secure his children in their distress? The answer The answer is easy: 1. That being destitute of all succour & help of man, the godly might acknowledge him to be the only and opportunate helper in all their affliction: Psa. 9●. 15. He shall call upon me, and I will hear him; I will be with him in trouble and deliver him. Psal. 91.15. 2. That he might prove them, & the more provoke them to crave his aid. 3. That he might try their constanty; Et quasi igne excoctos iustiores et puriores faciat. Hiero. sub. Hab. Hiero. sup. Hab. And as it were by purifying them in the fire, make them more clean and pure. 4. Then the Lord seemeth to the godly to sleep, when he permitteth them so to be plunged in calamities, that all hope of escaping being taken away, his mercy may be the more welcome when it cometh: Aug. tardius dans dona sua commendet, non neget; saith Aug. That by his slowness in giving, he might commend, & deny his gifts unto us. Desiderata diu dulcius obtinentur, cito data vilescunt; Things long desired, are the more pleasant being obtained, and what is easily gotten, is vilely esteemed. Again, Aug. in Psa. 55. saith; Aug. in Psa. 55. Forte navis tua ideo turbatur quia Christus in te dormit; Perchance thy ship is troubled because Christ sleepeth in thee. And Christ sleepeth in them whose faith sleepeth; Excita Christum, recole fidem; Awake Christ, recall thy faith. To conclude this part; This sleep of Christ after the wearisome labours of his ministery, teacheth us: 1. That our natural sleep, that refresheth our bodies after labour, so it exceed not the mean, is not displeasing unto God. Quod caret alternare quie durabile non est. Without succeeding rest, be sure No creature long may toil endure. 2. The verity of his human nature hereby appeareth; He hungered: Math. 4. He was weary: joa. 4. He wept: Io. 11. and took upon him all our infirmities, and was true man, sin only excepted. For these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and affections are competent and agreeable to our human nature; which maketh against the Marcionites, Manichees, Valentinians, and other such Heretics which deny Christ's true humanity. 3. That Christ watcheth over us sleeping, and by his Angels keepeth and preserveth us: Psa. 121. and Psal. 34. Pars tertia. The analysis or resolution of the 3. part. THe allaying and calming of the tempest is described: 1. A causa efficiente impulsiva, which was the petition of the Disciples: the form whereof is expressed, vers. 25. this is amplified by the adjunct pusillanimity of the Disciples. 2. The primary efficient cause was Christ himself. 3. The manner, or the instrumental cause is described, which was the rebuking of the winds and the sea: the form whereof is set down: Mar. 4.39. Peace and be still. Lastly, the form of the miracle is expressed, which is, that at the words of Christ the tempest ceased, which is amplified by the effect and adjunct there; and there followed a great calm. So much for the analysis, now to the observations and doctrines. Observations and Doctrines. 1. First, we are here taught in all dangers, afflictions, and necessities, to fly unto Christ, and to call upon him by fervent prayer; if we would that Christ should awake and hear us, it is needful that we ourselves should first be awaked, and devoutly pray unto him: yea for this cause he sendeth tribulations, that he might awake and stir us up to consider our misery and the estate wherein we are, that we might afterwards awake God with our prayers. So dealt he with his beloved Apostles, even he that bringeth forth the wind out of his treasures. Ps: 135. it was he that stirred up this tempest, & struck this fear into his Disciples, that fear might provoke them to pray, & that their prayer might stir up Christ to show this miracle, whereby they and all his elect might be the better confirmed in the faith. This promise he hath plighted, this law of mercy he hath left unto us: Come unto me all ye that labour and I will refresh you, call upon me in the time of trouble, and I will hear you. Mat: 11. Similes. The Shepherd is quickly stirred up at the voice of his sheep, the loving mother, at the cry of her child, the hen at the noise of her young, and to all these God in holy scripture is compared. So King jehosophat being environed with an huge host of his enemies, prayed unto the Lord, saying: There is no strength in us to stand before this great multitude that cometh against us, neither do we know what to do, but to lift up our eyes unto thee, 2. Chro: 20. 2. Chro: 20. And he obtained of God a marvelous victory. So the Apostle Peter exhorteth 1. Pet: 5. 1. Pet. 5. Cast all your care upon him, for he careth for you, Phil. 4. and Phillip. 4. be nothing careful but in all things let your request be showed unto God in prayer and supplication with giving of thanks: Simile. For as it grieveth not the nurse whose breasts are full of milk when the child sucketh them, but rather easeth and delighteth her: so he is not troublesome to the most plentiful goodness of God, but very acceptable unto him, which offereth unto him occasion to show mercy; this mercy of God most prone and ready to secure all them that call upon him, the Lord commendeth unto the faithful, saying; Mat. 7. Mat: 7. If ye that are evil can give unto your children good gifts, how much more shall your heavenly father give good things to them that ask him? A comfortable consideration. Who then would ever despair of his cause? who would not expect a most certain victory, when the judge himself exhorteth the Plaintiff to crave, and prescribeth him a form of craving, and promiseth that he shall easily obtain? And this doth our judge jesus Christ, that we might overcome all difficulties, he exhorteth us to ask, he teacheth us a form of prayer, and promiseth again, and again, Ask and you shall receive. Mat: 7. Mat. 7. This example of the Disciples therefore teacheth us, what we should do when we are pressed down with the waters of tribulations, which when they saw the imminent danger of death before their eyes, they cried unto the Lord, sleeping, Lord save us, we perish: for prayer is the common refuge of human infirmities. And therefore a certain ancient father (as Theodoret reporteth) said; that Physicians did use many kinds of medicines, Prayer the medicine for all maladies. according to th● variety of the diseases of their Patients but for the expelling of all diseases o● the soul, for the undergoing of all discommodities of this life, prayer is th● only remedy and common medicine because it draweth the omnipotent Go● unto it, who only is the sovereign medicine, for every malady. The efficacy of prayer, the ancient Fathers could never sufficiently commend: Augustine called Prayer clavem coeli, Aug: ser.: 226. the temp. 1. Regum. 18.38.45. the key of Heaven. With this key Eliah opened heaven, and brought down fire which consumed the sacrifice, and also with his prayers, caused the heaven to power down rain to make the earth fruitful. An other calleth prayer tabulam naufragorum, the table or plank for such as suffer shipwreck in the seas of temptations of thi● life, Chrysost. which in the dangerous seas and waves of this world carrieth us safe unto the haven of all happiness. Chrysostom● calleth it animae , the sun of the soul because as the sun enlighteneth the world, so prayer illuminateth the mind. Innumerable almost are the examples both in holy scriptures, and other writers of all ages, which manifest the wonderful efficacy of prayer, but at this time, this shall suffice. 2. Ex. vers. 26. In that the Lord reproved his Disciples, for their distrustful fear, saying, Why are ye fearful o ye of little faith? We are taught in the midst of our tribulations and miseries, never to suffer our confidence and trust in God to quail. The Disciples were not without faith, for in this present danger they called upon the Lord, which they could never have done, except they had believed that he could have helped them. Yet their faith was but little, as it appeareth by their distrustful fear: for as perfect love casteth out all fear, Io: 4. so a perfect faith expelleth all timorous distrust, and crieth with the Prophet, Ps: 27. Ps: 27. The Lord is my light and salvation, whom then shall I fear? the Lord is the strength of my life, of whom shall I be afraid? Some by the word [faith] understand, confidence or trust, and take it metonymicos, whereby the cause is taken for the effect, for a strong faith bringeth forth confidence. And therefore some translate it, exigua fiducia praediti, endued with little confidence. And worthily our Saviour reproved them of their diffidence: for they that had seen so often the Divinity and power of Christ, confirmed with so many miracles, what cause had they to fear? as if he were not the same God on the seas as on the land: And surely many such there are at this day, which though they have oftentimes, proved God's aid in their tribulations, yet if any new thing happen unto them, they by and by murmur against God, and distrust his goodness: and as the world is changed with them, so withal their confidence is changed. Such were the distrustful speeches of the wicked, which are mentioned, Ps: 78. Psal. 78. They speak against God, saying; Can God prepare a table in the wilderness? he smote indeed the rock that the waters gushed out, but can he give bread also, or prepare flesh for his people? We see that sometime it chanceth among men, that an enemy (if he be of any generous and heroical nature) succoureth an enemy, that in extremity flieth unto him for succour, reputing it an honour unto him; How much more will God protect & defend them which humbly fly unto him in their extremities and miseries? Let us therefore hold fast in all our miseries, our confidence in God, as an answer of the soul both sure and steadfast Heb: 6. Heb. 6. And again, he said unto them which suffered for Christ's sake, the spoiling of their goods: Cast not away your confidence which hath great recompense of reward, Heb: 10. Heb. 10. Surely all godly men, in their greatest affliction, hold fast this confidence. So holy job in the midst of his calamities said: Though he should slay me, yet will I trust in him: job. 13. job. 13. It is recorded by Aeneas Silvius, Aeneas Silvius in histo. Bo●. in histo: Bohem. of Wenceslaus, King of Bohemia, that when his great army was vanquished, his power subdued, and himself taken prisoner: being asked how it fared with him, answered never better, for when I was guarded and environed with the aid of man, I had scarce any leisure to think upon God: but now being destitute of all human succours, I fix my whole hope in God, who I know will not forsake me, bu● will hear me when I call upon him. 3. Out of vers. 26. That faith in al● the Saints is not alike, and in the sam● quality, but in some more and stronger's and in some less and weaker. This infirmity of the Disciples is not set down to this end, that we should flatter ou● selves in the like weakness, but that w● should labour by all means to stir up and strengthen our faith by prayer, hearing of the word, holy meditations, etc. This example yieldeth most sweet consolation to the weak and fearful consciences: for even as Christ doth not reject his Apostles ob: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so the Lord doth not despise the weak faith which apprehendeth Christ the Mediator, as his object, though it be not yet of the strongest. Let none therefore despair of the goodness of God. For a bruised reed shall he not break. Esa: 42. Esa: 42. but pray with the father of the possessed, Mrac: 9 Marc: 9 Lord help my unbelief: and with the Apostles, Luc. 17. Luc: 17. Lord increase our faith: and then will God make us perfect, confirm, strengthen and 'stablish us. 1. Pet. 5. 1. Pet. 5. Let us beware therefore of diffidence, and distrust, and by all means abandon all doubtfulness of God's grace, mercy, and free remission of our sins. To distrust is, First to make God a liar. 1. joh. 5.10. 1. joh. 5.10. 2. It fighteth ex diametro, against faith ●n God's promises, Rom: 4.16. Rom: 4.16. and the ●ath of Almighty God, Ezech. 33.11. Ezech. 33.11. joh. 5.24. joh. 5.24. Third, it is directly repugnant ●o the true justifying faith, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Hypostasis, Heb: 11.1. Heb. 11.1. and is opposed to doubtfulness, Mat: 21.21. Mat: 21.21. against which very pithily speaketh S. Bernard: Tria considero in quibus tola spes ●nea consistit, charitatem adoptionis, S. Bern: verita●em promisionis, potestatem redditionis, etc. I consider three things in which my whole hope consisteth, A sweet consideration. God's love in adopting me, the truth of his promise, and his power to perform: let now my foolish cogitation murmur as much as it will, saying; What art thou? or how great ●s that glory? or by what merits dost ●hou hope to obtain it? Et ego fiduciali●er respondeo, Scio, Credo, Certus sum; But 〈◊〉 will answer confidently; I know, I believe, I am certain, quia in Charitate ●imia adoptavit me, quia verax in permissione quia potens in exhibitione, Because in his abundant love he hath accepted me: Because he is true of his promise: Because he is of power to perform. 5. In that the waters at the word and command of Christ were silent, calm and still; as it is an undoubted argument of Christ's Divinity, that he is the true, eternal and omnipotent God. We read of X●rxis the mighty Monarch of Persia, that being about to pass over the sea of Hellesponte, struck and beat the waves with his rod, charging them, that they should not presume to rise and swell against him, but to be calm; but the waters yielding no reverence to the king, nor obeying his ridiculous charge, kept their natural course: But Christ the Monarch of heaven, who hath prescribed to the waters their bounds which they shall not pass, Psal. 104.9. Ps: 104.9. whose word, the fire, and hail, snow and vapours, stormy wind and tempest do execute, Ps: 148.8. Ps: 148.8. commandeth the wind & seas, and all his creatures, and they obey him. Let us say therefore with David, the Lord is on my side, I will not fear what man can do unto me. 6. To conclude, we have here a most sweet testimony of the clemency of our good God, who after the terrible tempests of tribulations, sendeth a joyful calm of tranquillity and peace: So our Saviour here, did not only hear his Disciples calling upon him & delivered them out of all danger, but also showed his divine power in commanding the winds and the sea, & his admirable goodness & love, which in our greatest miseries is nearest at hand to help us. This happy end, & catastrophe of our calamities and temptations, our loving God effecteth, if we truly trust in him, Ye shall weep and lament (saith he to his elect) but your sorrow ●hall be turned into joy, joh. 16.22. joh. 16.22. Again, ●or a little while have I forsaken thee, but with ●reat compassion I will gather thee, Esa: 54.7. Esa: 5.7. This is the great calm that followeth ●he tempests of God's Children. So To●ias after his blindness received again ●is sight, passed the rest of his life in joy, ●nd saw his children's children. Tob. 14. Tob: 14. ●o the Lord rewarded his servant job, and ●fter all his grievous plagues and losses, restored him twice so much: and after this ●●ued job an hundredth years, and saw his ●●nnes, and his sons sons, even four gene●ations, job ultim. job: ultim. So joseph after his exile 〈◊〉 imprisonment, was advanced to great honour: So David after the long persecution of Saul: So jacob after his long sorrow for the loss of joseph, found exceeding joy and prosperity, Gen. 45. Gen: 45. So the conflicts of the godly against the flesh, the devil and allurements of the world, which are storms, tempests, and winds, wherewith they are tossed, on the vast sea of this world, and endangered so that if Christ sleepeth in them, they begin to sink, unless by fervent prayer, they stir up their faith and confidence in him, that he may command & rebuke the winds, that there may follow this pleasant and wished calm. This duty of piety if we perform, we may joyfully say with the Prophet, Ps. 18.6. Psal: 18 6. In my trouble I did call upon the Lord, and cried unto my God, and he heard my voice out of his Temple, and my cry did come before him, even into his ears. Again, Psal: 94. Ps: 94.49. In the multitude of the sorrows which I had in my heart, thy comforts have refreshed my soul. The fourth part. THe fourth part, containeth the consequent effects of this miracle. vers. 27. First, the people's admiration of Christ's power, Secondly, their extolling & commending of the same, by adding an exclamation, and prosopopaeia: To which the Evangelists S. Mark and S. Luke, addeth a third, namely, their exceeding fear. Marc. 4.41. Luc: 8.25. Observations and Doctrines. 7. Out of vers: 27. By the example of the people which marveled and admired at Christ, ut hominem dormi●ntem, Chrysost: in opere imp●rs: hom: 23. Deum imperantem, & creaturam obedientem, saith Chrysostome, sleeping as a man, commanding as a God, and the creature obeying, and extolling the Majesty and power of Christ: we are taught not curiously to search the wonderful works of God, or carelessly to consider of them, but in true simplicity of heart, to admire and reverence them, and learn thereby the true fear of God, who is so wonderful in all his works, for scrutator maiestatis, opprimitur a gloria; saith Prosper: de vocation: Prosper. de vocatione. Gen. gen: the curious searcher of the Majesty is oppressed of the glory. And by the humble man that knocketh by prayer hath the door opened unto him to find, which the rash searcher into God's secrets, in the proud spirit of curiosity, shall never be able to find out, Bern: super Cant: 24. saith S. Bern: 8 Again, let us learn here to obey him to whom all insensible creatures yield obedience. Hereof speaketh the primeable Prophet, Psal. 148.8. Ps. 148.8. Praise ye the Lord, fire and hail, snow and vapours, stormy wind, which execute his word. And is it not a wonder that all creatures with such readiness and constancy, show their obedience to the Creator, and that man for whose sake they were all created, should in an ingrateful and obstinate mind, perfidiously deny obedience to the Lord? Therefore the Prophet Esa. 1. vers. 2. Esa: 1. vers. 2. that he might tax this shameful obstinacy of man's heart, calleth heaven and earth to witness against him, Hear o heavens, and hearken o earth, etc. the ox knoweth his owner, and the ass his masters crib, but Israel hath not known, etc. As if he had said: all you (o my Creatures) are obedient unto my voice, only man is of a stubborn and disobedient heart, and ye shall all be witnesses against him; I commanded the sea, and it was divided in two parts, so that the Israelites went through as on dry land, the waters giving them free passage, Exod: 14. Exod: 14. I commanded the earth, and it opened her mouth and swallowed up rebellious Korah, Dathan, and Abyram, Num: 16. Numb. 16. At my command the fire came out and consumed the sons of Aaron, levit: 10. Levit. 10. I commanded the Sun at the prayers of joshuah, and it stood still in the midst of heaven to give a glorious victory unto my people: Iosh: 10. joshu: 10. The earth trembled and quaked, (saith the Prophet) the foundations also of the mountains moved and shook because he was angry Ps: 18.7. Ps: 18.7. when Christ suffered, the sun was darkened, the rocks clave asunder, Math: 27. Mat: 17. yet the heart of man harder than the very stones will not be mollified. Let man learn then obediently to serve the Lord, The use. and carefully frame himself to keep his commandments, to whom the earth, the sea, and the winds, the elements, and all unreasonable creatures obey, and execute his will. Let us learn here to magnify, extol, The use. & praise the Lord, as often as we behold his goodness, mercy and love towards us, when he keepeth us in dangers, delivereth us in tribulations, taketh us out of the hands of our enemies, & protecteth us from the rage and power of Satan, and incessantly, laud and glorify his name, who hath called us out of darkness into his marvelous light, 1. Pet. 29. 1 Pet. 29. 9 Lastly, we have here a testimony of the wonderful providence of God, which plainly appeareth in this place, in confounding openly in the malignant practices of Satan, the immortal enemy of God, and mankind, and converting all his pernicious enterprises (maugre his rage and fury) to the benefit of his Church, and the good of his elect. In this tempest at sea, Satan's practice was utterly to root out the name of the Lord and his glory, by drenching his ship in the floods, and drowning his followers. But by the admirable providence of God it came to pass, that this tempest ministered matter of illustrating the glory of Christ, and extolling of his Godhead: For when Christ rebuked the winds, quieted the tempest, and calmed the sea; the people ravished with the admiration of his divine majesty, and astonished, cried out, what man is this that commandeth, and both winds and sea obey him? So the Devil thought by his cursed ministers, to bury Christ with the glory of his name in the sepulchre, when they made the Sepulchre sure with the watch, and sealed the stone: Mat. 27. ●6. Mat. 27. ●6. But all this (the wisdom of God so disposing) was so far off from the obscuring of Christ's glory, that it made for the manifesting of the same, Mat. 28. vers. 4.11. and confirmed the certainty of his resurrection, when the Keepers for fear of him being astonished, ran into the City, and showed unto the High Priests all the things that were done: Mat. 28. vers. 4. and 11. Wherefore in all our miseries and afflictions, and in the furies of Satan and his instruments, whiles we are tossed on the tempestuous seas of this life, let us with an assured confidence fly unto the Father of all mercies and consolation, awake him with our faithful and devout prayers, who only knoweth how, and is willing and able to allay all the strormes of this troublesome life, give a joyful issue to our temptations, and at length to conduct us to the safe shores and happy haven of eternal happiness, where is the fullness of joy; and at his right hand are indeficient pleasures for evermore. To whom with the Soon and the holy Ghost, three persons in one most glorious Trinity, one God in unity, might and Majesty, be ascribed all honour, praise, power and dominion, now and for evermore, Amen. FINIS. THE JUDGES AND JURIES INSTRUCTION. WITH A WARNING TO Witnesses to shun the horrible sin of Perjury: The greatness whereof is here laid before them: Very necessary for these times. By WILLIAM EST, Preacher of God's word. Zechariah: 5.4. I will bring forth a curse (saith the Lord of Hosts) and it shall enter into the house of the thief, and into the house of him that falsely sweareth by my Name; and it shall remain in the midst of his house, and shall consume it with the timber thereof, and stones thereof. LONDON. Printed by T. Creed, for Arthur johnson, Dwelling at the sign of the white Horse in Paul's Churchyard. 1614 TO THE RIGHT Worshipful, William Hinson Esquire, grace and peace, in the Prince of peace jesus Christ. Right Worshipful, I Have once again launched forth from a safe Haven into a turbulent and tempestuous sea of men's humours; and exposed myself afresh to the carping censure of hatesome Critical Loylus, and filthy Black-mouthed Momus, whose virulent tongue is no fuller of poison then the venomous Viper; and the kindness of their lips no better than the vomit ●f Asps: a profane and degenerate generation, ever readier to find two faults in another, then to amend one in themselves. But because in my other works I have proclaimed ●pen defiance unto such (but for modesty sake without name) and mean, if they persist in their impious and irreligious humour, the next time to labour to purge out their poison with a dram of Mythredatim, and anatomize their names in print. In a work which I have in hand; entitled, The Anatomy of a Christian. At this time I think them not worthy of farther speech, but only in my prayers. I confess, silence had been more secure: yet may I freely protest, that no conceit of mine own gifts, nor the affectation of the vain applause of men's mouths, but an unfeigned desire to do good (according to my poor talon) and that by all means, in the Church of God (being also heartened by the good acceptance of my former labours, with the well inclined, and the profit and comfort they ingeniously confess they have reaped thereby) hath encouraged me to proceed herein. This (Right Worshipful) I presumed to censecrate, and dedicate unto you, as a pledge of my good will and thankfulness, for many your kind favours; and especially (which I shall never drench in oblivion) your readiness in supporting my honest and just cause: nay, God's cause, against certain ignorant, W. johnes. proud, and malicious Opposites, which make a show of godliness, but have denied the power thereof: which speak of sanctification with unsanctified lips: For which (I doubt not) as also for your love to religion, good to your country, protection of the oppressed, etc. there is a reward laid up for you in heaven, even an immarcessible Crown of glory. If this (as indeed it is not) be not answerable to your worth, impute it not (I beseech you) unto my will, but rather to my want of ability, being loath to be branded with the more than barbarous note of ingratitude, which I ever detested, cane peius & angue, knowing the old proverb; Omnia dixeris si ingratum dixeris. Now I beseech the God of peace to sanctify you, that your soul and body may be kept blameless unto the day of the Lord. Your Worships in all duty, WILLIAM EST. THE JUDGES AND JURIES INSTRUCTION. joh. 7.51 joh. 7.51. Doth our law judge a man before it hear him and know what he hath done? TO omit all circumstances of time, place and persons: This question (as our Masters of Logic say) may be resolved into a proposition: or (as ●e Rhetoricians say) implieth a proposition with an absurdity upon the contra●●e: As that, Gen. 18. Gen. 18.25. Shall not the judge 〈◊〉 all the world do right? and Rom. 6.1. Rom. 6.1. ●hall we continue in sin that grace may a●●und? God forbidden. So that it is in effect ●s if he had said; Our law doth not ●●dge any man before it hear him, and ●now what he hath done. Wherein observe three things. The division. 1. That the law must judge, or the judge by the law: Doth our la● judge? and this requireth in the judge knowledge of the law, and obedience to the law. 2. What is the subject of this judgement which must be judged? a Man: which teacheth the judge to to judge warily, and without respect of persons impartially. 3. The order that the law requireth in judgement; To hear the ma● speak for himself, and to know wha● he hath done. For the first, the written law, ho● good soever it be, is dead in itself like a sword laid up in scabert, or precious Ointment shut up in a box: Th● Magistrate therefore is added, to revive this dead body of the law, 1. King. 17.21. as Elias di● the child being dead, by stretching himself upon it: By which conjunction, the law becomes a Magistrate, and the Magistrate a law: The Magistrate dareth a mouth to the law to speak and the law teacheth him a rule to spea● aright. So that hence this point is mad● plain; The law must judge by the Magistrate's mouth, and the Magistrate by the law, as the mouth by the heart. This may be gathered by the words of Nichodemu● here, when he maketh the law the judge; Doth our law judge a man befor● it hear him, and know what he hath do●●? by the mouth of the judge, or the judge, according to the law. And therefore the Lord commandeth joshua to meditate in the law day and night, joshua. 1. and not to let it departed from him. Which also is meant of the judicial law; And an argument hereof are Paul's words to Ananias; Act. 23. God shall smite thee thou whited wall; for thou fittest to judge me according to the law, and commandest me to be smitten contrary to the law. Wherein we learn two things: 1. That the Magistrate is set in place of justice, to judge according to the law. 2. That therefore the sin is great to judge beside the law; but to judge contrary to the law, deserves to be smitten of God himself. Neither must we think that this law of the jews, had only this prerogative: for every good law hath the same that the Civil law hath: lib. 40. institut de officio judicis. As justinian showeth; lib. 40. institut. intitulo de officio judicis: Where, in the very first words he faith; Imprimis illud observare debet judex ne aliter judicet quamlegibus, etc. The judge ought especially to observe, that he judge no otherwise then by the laws, etc. And that the laws in several countries had the same authority, may appear by Eschines Oration; Echines. wherein he affirmeth, that the Athenian Magistrates were sworn thereto. Whereunto it seemeth, Themistocles Themistocles. in Plutarch had reference, when Simonides Simonides. the Poet requested him to give sentence with him in a matter unjust, answered; Neque tu bonus poeta si praeter musicae modulos caneres, neque ego judex justus si contra leges pronunciem: Neither art thou a good Poet, if thou violate the rules of music; neither am I an upright judge, if I give sentence against law. I stand not here (though I might) to discuss that subtle question, disputed in the schools; Whether is to be preferred before other, the Law or the Magistrates? We are rather to give God thanks that we have such good laws, and with all, good Magistrates to put them in execution, and to judge according to the law: Neither yet do I so mussel the mouth of the Magistrates, as that when the law is defective he should be mute: but this I say, when the law is not defective, the Magistrate should judge according to the law. And hence it followeth that the judge ought to know the law, and to obey the law. I need not (Right Honourable) to mention your knowledge in the law: but the thing that I would put you in mind of, is; That you would persist to be as you are obedient to the law, in judging by the law. And here would I give you but the same counsel as Claudian once gave to the Emperor Honorius. Claud. in consul. 4. Hono. panegy. te totius medio telluris in orb, Vivere cognoscas, cunctis tua gentibus esse Facta palam, etc. Nec tibi, quid liceat sed quid fecisse decebit, Occurrat, mentemque domet respectus honesti. Remember that you live in the public view of the world, An excellent counsel. & that your actions are open to the eyes of all men: therefore think not what lieth in your power to do, but what is fit, and seemly for you to do, and let the due respect of honesty rule your mind, and suppress your passions. All men's eyes are sixth upon you; if you keep the law, all will be the sooner induced to do the same. And as Cicero saith; Omnes legibus servi esse debemus ut liberi esse possimus. Which you shall do the better, if you consult and advise often with the law, and not trust too much to your habitual knowledge: for though you may judge right to others, yet it may be a sin unto yourselves, and not rightly, except it be upon your knowledge that it is law: for none is just, but he that knoweth he doth justly. And thus much for the first point; That the law must judge. 2. The second thing is the subject of this judgement, which must be judged; A man: and this requireth in you both wariness, in that you must judge so excellent a creature as Man; and imparcialitie, in that you must judge a Man without respect of any state or condition whatsoever, but only as a man, & for the excellency of man. To omit all commendations that the Philosophers gather, and only as Caleb and joshua, to show you but a cluster of these grapes: the making of the least creature in the world (in that betwixt being, and not being, there is no proportion) required as great a power as God Almighty, so that each creature in the world is, if not Imago, yet vestigium dei, a print of God; Gen. 1.26. yet in Gen: shall we find, that of all other creatures God said let them be, and they were: only when he comes to make man, doth as it were (to signify the excellency of the work he had in hand) call a counsel and saith: Let us make man, not as other creatures; a dark resemblance of us, but in our own likeness and similitude. So that the whole work of the creation, is by some compared unto a chain, reaching from earth to heaven, wherein man as he looks up to God, is ranged in order with his fellow creatures, but as he looks down upon the earth is Lord and chief of all. Dyonisius But least some should reply, that these privileges belonged only to man in his estate of innocency, but now they belong not to him, nor any such excellency, no more than the kingdom of Sicilia to Dionysius, when he taught in the school. I answer: As it is lost in one, so it is lost in every man which is sufficient for this purpose; but that it is not absolutely lost in any, Goe n: God himself witnesseth, Gen: 9 Who so sheddeth man's blood, by man shall his blood be shed, for in the Image of God hath he made him. Mat: 2.16. Consider now with what wariness you should judge man, such an excellent creature, even the image of God. This remembered, would have kept Herode from so hasty murdering of so many harmless infants, and the bloody Spaniards from their more than savage murdering of the poor Indians. The cruelty of the Spaniards towards the Indians. And surely I should hardly believe it, were it not reported by a Bishop of their own, one Bartholomeus, how that in the conquest of the west Indies, they were accustomed to slay the Indians to feed their dogs withal. This is so horrible & contrary to man's nature, that me thinks it should be incredible. But if they were so savage towards them that were men as well as they, but that they wanted a little instruction, how would they (think you) deal with us whom they count Heretics, and worse than Infidels? But to return to the point; The ancient Romans (for in the latter time they were more corrupted) shall rise in judgement against those Magistrates which regard not as they ought, what they judge. Ttus 9 flame. Titus' Flame: amongst them was put out of his office and disgraded, for that he caused a man that was before condemned, to be hanged in his parlour. A man's life is not a matter to be played with, or jested at: and this is that which God would admonish his people of, Deut: 17. Deut: 17. that their judges should be of their own people & brethren, even men like themselves, and not strangers, but of God's people, instructed in his law, which well knew the excellent subject of judgement, which is (Man) God's most excellent creature. Psal: 8.4. As did king David when in the deep consideration thereof he said, What is man, say I, that thou art mindful of him, and the son of man, that thou visitest him? Howbeit, far be it from me that I should seek to hinder the severity of justice: I know that there is no cruelty so bad, as that which sometimes masketh under the name of mercy: and I know also that our age rather requireth severity then lenity, & fewer would do evil upon if they saw punishment duly executed upon malefactors. But as the judges ought to be upright in all causes, so chiefly in matters of blood, for fear nor favour to wink at murder, that when such a one is convicted before them, they may say with the Elders of Israel, Our hands have not shed his blood, neither have our eyes seen it. Deut. 21. For if the judge be partial herein, though he did no violence, yet his eyes have seen it, and winked at it, and he said nothing. A notable example to this purpose we have, 1. Reg: 20. where God sent this message unto the king of Israel, because he let Benhadas go, whom God had appointed to die, thy life shall go for his life, and thy people for his people. 1. Reg. 20. But this is it I commend unto your Lo: which was so much praised in Sulpicius, Sulpicius of whom it is said, that he never judged any man unadvisedly, nor ever took pleasure in the just execution of judgement: but his tears were often seen to trickle from his eyes when he pronounced judgement of death upon any man. A● eagle's 〈…〉 h●●d. So when you come as chirurgeons to lance by law corrupt members, that the sound part may be preserved, you must come, though with an eagle's eye, and a lions heart, yet with a Lady's hand, & judge man as man: that is, as an excellent creature, warily: yet as a man without partiality, boldly. In that dangerous time when Gr●ece had almost lost her liberty, Adimantus and Themistocles. Animantus reproved by Themistocles because he was too slack: he answered, that such were beaten commonly in the Olympian games which were too forward; yea quoth Themistocles, sed nec eos quise subdu●unt coronat quisquam, but none crowneth them that convey themselves out of the way. Adimantus noted Themistocles of rash audacity, and he again accused the other of timorousness, who detracted to fight when opportunity served. I wished your Lo: to make no more haste then good speed, and now I must beseech you not to stay when you should go forward, not to stay judgement though it be against mighty men, though it may be you may have some to lay hold on the skirt of your gown to stay you: not to punish in one, what you will spare in an other: A fearful judge that standeth in fear of the mighty, will be swayed by the authouritie of the mighty, and is made such a slave to his affections, that the least thing will corrupt him. Thus saith the mirror of wisdom, Pro: 28. To have respect of persons is not good, for such a one will transgress for a morsel of bread. Surely there is not one point in the judges office whereunto the scripture speaketh more than to this. jehosophat placing judges over Israel, 2. Chron: 19 exhorted them saying: Let the fear of God be upon you, take heed and do it: for there is no iniquity with the Lord our God, neither respect of persons, nor taking reward. This is also commanded by God, levit: 19 levit: 19 Deut: 1. Deut: 1. You shall have no respect of persons in judgement, but shall hear the small as well as the great, ye shall not fear the face of man. And the reason is added: for the judgement is Gods. And it is the same that Christ saith in this chap: ver: 23. judge not according to the appearance, but judge with righteous judgement. Neither is it only unlawful to judge partially, but also unprofitable in the end, for it hath ever the curse of God, and the people pursuing it. Pro: 24. As Solomon teacheth, saying; It is not good for to have any respect of person in judgement: for he that saith to the wicked, thou art righteous, him shall the people curse, and the multitude shall abhor him: And for the curse of God, Esa: 5. Esa: 5. Woe be unto him that calleth good evil, and evil good, ver. 20. which put darkness for light, and light for darkness, that put bitter for sweet, and sweet for sour. Plutarch saith, that the Thebans a very prudent kind of people in Greece, were wont to paint in their temples this form of an upright Senate, the judges sitting without eyes and hands, as accounting it no matter if they wanted both eyes and hands, if they had a tongue and ears, inferring thereby, an incorrupt judgement. Cur sine sunt manibus? capiant ne xenia, Alciatus. Emble. 144. nec se Pollicitis flecti, muneribusque sinant. Why want they hands? to signify that bribes they should not take, Nor yet with promises be won, true justice to forsake. S. Bernard saith: S. Ber●ad Eugenium lib: 2. that a good judge should fear God, and nothing but him, and look for nothing in regard of his judgement but from God. Ageselaus, though otherwise a good Prince, yet he had this noted in him as a great blemish to his justice, A great blemish in Ageselaus. that he wrote to the judge in the behalf of his friend Nicias, that if Nicias be not guilty, dimit●e hominem, acquit him; if he be found guilty, mihi dimit, acquit him for my sake: and howsoever it be, omnino dimit, yet acquit him. Pericles was wont to say, that when he put on him the person of a Judge, Pericles. he put off the person of a friend: so that this is plain, that no respect of man is to be had, especially in matters of right & wrong. And this is the cause that Nichodemus raised up this proposition, from the particular, to the general, not saying [this man] but [a Man] any man whatsoever. For as the proverb is, Let the Devil have his right. Cyrus' in Zenophon Cyrus' in Zenoph: being made a judge, thought he did justly, when he gave the longest cloak to the tallest man, and the shorter to the little man: but he was beaten for it, and taught to give each man his own without regard of conveniency. I speak not this as if there should not be distinction of laws for several estates, others for Noble men, and others for common persons, but where the law makes no difference, there in Anacharsis spiders web, the little flies must not be caught, and the great drones must go through: alba's judgement memorable. Nay if Gentlemen offend their offence is worse. Therefore Galba's judgement was most excellent, when he was ruler of Arragon, and had adjudged a gentleman to be hanged: he pleaded that he was a gentleman, and therefore should have more favour than a common person: you shall saith Galba● for you shall not be hanged on the common gallows, but you shall have one of purpose made for you, higher than the other: and it shallbe carved and painted too if you will. I stand not on the circumstances, so the substance be performed. And so with this noble pattern of justice, I end this 2. point, which is the subject of judgement, [a Man] which teacheth the judge, to judge warily, and without respect of persons. 3. The third thing is the order to be observed in judgement, which is expressed in these words: Before it h●are him ●nd know what he hath done Where we are taught, that (first in general,) inquiry & knowledge must go before judgement: 2. in particular, that this inquiry must be to know what the man hath done 3. How we must come to know this, by hearing him speak for himself. For the first, that inquiry must go before judgement; God himself hath put it out of all question, in conventing Adam to know what he had done, before he pronounced sentence upon him. God's eyes cannot be blinded, for he beholdeth all things, yet herein he dealeth with man, as if he himself were not God; to teach the Gods on earth, which see but in part, how they should proceed in judgement: and this he teacheth: Deut. 1.16. Deut: 1.16. First hear, and then judge the controversies between your brethren. And Deut: 13. they are willed in causes of idolatry, in every City to make diligent inquiry whether the report be true. This being so, where shall the unrighteous judge appear, which judgeth before the inquiry? The example of Piso is very incommendable, who when a soldier returned into the camp without his fellow with whom he went forth, condemned him forthwith to death, as a murderer of his fellow: who coming in as he was going to execution, A tyrannous, and cruel senence. the Centurion that led him, brought both back again to Piso; who being incensed therewith, commanded all three to be put to death. He shall die (saith he to the Centurion) because he is condemned: and the other for that he was the cause that he was condemned; and thou because thou didst not obey my judgement in putting him to death. This was a cruel judgement, but the cause hereof we see to be for want of inquiry before. Very memorable is the example of Philip of Macedon, Philip of Macedon. who sitting in judgement to hear the cause of Mathetes, but being dormitabundus, drowsy ●nd not sufficient attentive to the equity of the law, gave sentence against him. But when Machaetes cried out that he would appeal from that sentence; Erasmus. The king very angry, stood up and said; To whom wilt thou appeal from me? He answered, to thyself (o King) if thou wilt awake & way my cause aright; finding ●hen, upon better consideration, that he ●ad done him injury, revoked not his ●entence, but paid himself the money wherein Machaetes was condemned. What ●n example is this of patience, moderation and love of justice in a Prince? The inquiry must be made what a man ●ath done, which is meant of open actions & transgression of the law, for the intention of the heart God's law only can take hold of, and they intrude themselves into God's office, which seek to inquire of this: But this is it I say, that the law of man is to judge of the outward action: and yet I grant that the action is to be considered as it comes from the heart, for one and the same thing may be done by one well, and by an other ill, so that we must in the action, consider the substance with the quality, and therefore we inquire whether a man did take a thing away feloniously or not; for sometime and in some case, the intention may alter the consideration of the action, as in case of defence: but this is true, sine causa nemo iust● punitur, sine culpa nemo. 3 The manner to know what the man hath done, is by hearing him speak for himself, for it is not just only to hear● the plaintiff speak, but the defendant must also. This God taught in coming down to see Gomorah before he destroyed it. joshua: 7. So joshua could not judge Achan before he had confessed the fault and this is not only God's law, but th● law of Nations, Act: 24. as of the Romans, a● Festus proceeding against Paul showeth▪ Act: 24. And of the Athenians, as Demosthenes noteth in an Oration. Where he urgeth it, as part of the duty of a judge to hear both parties: Audi alteram partem. and this is it which Alexander was so much commended for, who was wont to stop one ear when he heard the Plaintiff, and being asked why he did so, answered, alteram ●e●ntegram servo, I keep the other free for the Defendant. And this is the practice in matters of right and wrong. Wherein I would beseech you Lo: to put in mind these skilful pleaders and Lawyers, that they remember the trust that is reposed in them, that they do not as many that will not speak at all: and why? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bos in lingua. Or as the proverb that sprang of Demosthenes: Argentanginan patiuntur, they are sick of the silver sickness. For as Awl: Gellius reporteth, when he pleaded very sharply against the Milesian Ambassadors which came to Athens to crave some aid, so that they were like to have the repulse: the matter being referred till the next day, the Ambassadors went in the mean time to Demosthenes, & gave him a great sum of money to hold his peace, and not to plead against them. The next day when the matter was to be heard, he feigned himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is anginum pati. to be sick of the squinancy, and therefore could not speak. Than one who had smelled out his hypocrisy, cried out, that Demosthenes non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pati (that is) argentanginam pati that he was siluer-sicke, or a right muck-worme. So as one saith of such, pestifera est causidicori●m lingua, nisi funibus argenteis vincias the Lawyers tongue is dangerous, and pestilent, unless thou bind it with silver cords: for not only their speech, but also their silence is venal. I hope there be no such pestilent cankers of the commonwealth, if there be any such, which set their wit, eloquence, and conscience, & all to sale, to bolster out unjust causes, I counsel them betimes to repent, for God himself hath already denounced woe against them. Woe be unto them that speak good of evil, & evil of ●ood, etc. And others there are which speak so coldly, Isai: 5. as if it nothing concerned them, which was so heinous a thing among the Romans, that they counted it no better than plain theft, as Tully saith in his Oration for Roscio. To reason a little this point, I have chosen thee to speak for me in my cause: and it may be the undoing of me lies in thy hands: Is it then ignorance or negligence, that thou dost not speak so as thou shouldest? If thou plead ignorance, then why dost thou deceive an other man, by selling that which thou hast not? If thou sayest that thou wouldst learn law by pleading, it is all one as if a Chirurgeon should kill men to learn skill by practice: If thou be ashamed of ignorance, & plead negligence, than thou makest thy fault greater, and deservest the punishment of a false witness; Is it then to maintain thy estate, and to leave thy posterity rich? Knowest thou not that the spirit of God saith, Pro: 21. The gathering of riches by a deceitful tongue, is vanity tossed too & fro of them that seek death. First tossed like a tennis ball from one heir to an other, & purchaseth death to the gotter. And it is the just judgement of God, that they that prey upon their inferiors, as the great fishes upon the small, shall in the end be a fatter prey unto a greater than themselves. Dum praedo vis esse minoris, Praeda es maioris. I would therefore beseech your Lo: (as I said) often to put in mind these Pleaders of their duty in that behalf: and this is the manner of just proceeding in matters of right and wrong. The juries charge. 2. Chro: 1●. 7. NOw to the jury and witnesses, not I, but the Lord speaketh, by the mouth of good king jehosophat, as I said before: Let the fear of the Lord be upon you: take heed and do it, for there is no iniquity with the Lord our God, neither respect of persons, nor receiving of reward: for if for fear, favour, hatred, or to gratify some great man, ye give wrong verdict, (besides the execrable and damnable sin of perjury) ye are no better before God than men of blood, and the fearful vengeance of God must needs light upon you, to the consuming, both of root and branch, as the Lord hath threatened, Esa: 5.24. Esa: 5.24. Therefore as the flame of fire consumeth the stubble, and as the chaff is consumed of the flame; so their root shall b● as rottenness, and their bud shall rise up like dust, because they have cost ●ff the law of the Lord of hosts, and contemned the word of the holy one of Israel the truth whereof is verified by many woeful examples before our eyes. Saint Hierom● expounding this place of ●erem●: 4.2. Hier. And thou shall swear the Lord liveth in truth, in judgement and in righteousness. For the avoiding of perjury, Tres in am●nti com●●es ess●●●bere; That there ought to be three companions of an Oath, to truth it pertaineth that we swear not falsely; unto righteousness, that we swear nothing that is unjust, filthy, or unhonest; to judgement, that we swear not undiscreetly and rashly, that is, for every light occasion we usurp not the most reverend Name of God. Now, The horrible sin of Perjury. how grievous this sin of Perjury is, it appeareth many ways; as the spirit of God, after a wonderful manner showed to the Prophet Zacharias in the vision of a flying Book. Z●ch 5. Eccle. 23.11. And the wise man saith; A man that useth much swearing shall be filled with wickedness, and the plague sh●ll never go from his house etc. 1. The perjured person is a sacrilegious thief, because he assumeth the holy Name of God, against the will of God, and God forbidding it, to be a testimony of a falsehood. A sacrilegious person, in that he invadeth holy things to build his sin upon them; as the Name of God, his body, his wounds, etc. which other sinners do not. Yea, the very Devils do tremble and fear at the reverend Name of God, and by the invocation thereof, depart out of the possessed: but these (worse in this respect then the very Devils) profane and blaspheme the holy Name of God without all fear. O horrible impiety! 2. The false swearer doth homage unto the Devil, in holding up his hands in false protestations, or touching the book, by his false oath, he worshippeth the Devil, & renounceth God. Therefore as an ancient Father saith; Manus tam diù manet di ●bali quousque paeniteat. 3. The false swearer falsifieth the Seal of the high King: and therefore, as a Traitor unto God, is to be cast into the perpetual prison, there to be tormented in the Luke that burneth with fire and brimstone for ever, Apoc. 21. because he usurpeth the Name of God, which is the Seal and witness of all truth, to be a seal, testimony, and confirmation of lies and falsedood: And therefore the Lord calleth false swearing, A defiling and polluting of his holy Name: Levit. 19.12. Ye shall not swe●r by my Name falsely, neither shalt thou defile the Name of thy God: I am the Lord. 4. The false swearer (as much as in him lieth) maketh GOD a partaker in his wickedness, when he bringeth him to be witness and a justifier of his falsehood: And therefore in the particular judgement, and in th● last judgement, the Lord hath threatened to be a swift witness against false swearers: Mala. 3.5. Mal. 3.5. I will came near to you into judgement, and I will be a swift witness against the Soothsayers, and against the Adulterers, and against false swearers. Such perjured persons (as much as in them lieth) seek to do Christ greater injury than they that crucified him: For they (saith a Father) Intulere Christo malum paenae, sed periuris (quantum in se est) Christum vult involuere malo cul●ae; For they laid upon innocent Christ the punishment due for sin: but the perjured persons (as much as in them lieth) will make Christ guilty of their wickedness, which is far worse: for he maketh Christ to be a false witness, a liar, and a justifier of an untruth; men worse than the very Devil himself: for though he be a liar, joh. 8. and the father of lies, and by lies seduceth the world, yet he never approveth his lies with an Oath, making God a partaker of his malice, that he might the sooner deceive, as the false swearer doth. 5. The false swearer excludeth himself from the protection of the Name of God, against whom he sinneth. It is a common saying; Frustra invocat legis auxilium qui in l●gem committit; He doth in vain crave aid of the law, which offendeth against the law: Our help (saith the Prophet) is in the Name of the Lord: And Pro. 18. Pro. 18.10. The Name of the Lord is a strong tower, the righteous runneth unto it and are helped. O that by any means I might persuade all Christians which tender their salvation; especially such as are called to this great and weighty business of Pleading, or to be of the jury, or Witnesses concerning the life, living, or right of their brethren. O that I might (I say) so much prevail with them, as that among so many hours of the day which they spend in idle, vain, and futile thoughts, talk, play, or fruitless exercises, they would employ, if it were but one hour of the day (after the example of a certain holy man) in reading, meditating, and pondering of one little Book, but trium foliorum, of three leaves, which I will commit to your Christian consideration. I have read of a certain holy man, who at first had led a sociable and dissolute life; that chancing on a time into the company of an honest and godly man (such is the force of godly society) he in short time so wrought by wholesome persuasions with his affections, that he utterly renounced his former course of life, and gave himself to a more private, austere, moderate, and secluse kind of living. The cause whereof being demanded by one of his former companions, who would have drawn him (such is the nature of evil company) to his usual riot. Note this. He answered; That he was as yet so busied in reading of a little Book, which was but a Book of three leaves, that he had no leisure so much as to think of any other business. And being asked again a long time after, whether he had read over these three leaves: He replied, that these three leaves were of three several colours, The Book of three leaves, Red, White, and Black. red, white & black, which contained so many Mysteries, that the more he meditated thereon, the more sweetness he always found, so that he had devoted himself to meditate therein all the days of his life. In the first leaf, which is red, I meditate (quoth he) on the passion of my Lord and Saviour jesus Christ, & of his precious blood shed for a ransom of my sins, and the sins of the whole world, without which, we had been all the bondslaves of Satan, and fuel for hell fire. In the white leaf, I cheer up my spirit, with the comfortable consideration of the unspeakable joys of the heavenly Kingdom, purchased by the precious blood of my Lord and Saviour jesus Christ, a motive of thankfulness. In the third leaf, which is black, I meditate upon the horrible and perpetual torments of hell, prepared for the wicked and reprobate; as liars, perjured persons, murderers, adulterers, extortioners, bribers, oppressors, etc. and all impenitent sinners, from which the godly are freed, by the death of jesus Christ. This Book of three leaves, if we would always carry in our hearts, and meditate often therein, great (surely) would be the benefit we should make thereby, to restrain our thoughts and actions within the regularity and limits of the fear of God. But (o good God) what perjuries are are now used every where, especially in buying & selling? custom hath brought it to such a shameless habit, that he is counted an Idiot in his trade, that cannot grace his wares which are nought, with a thousand oaths and perjuries: Merces suas plus periurijs quam pretijs onerando; Cassid●r. Lading his wares more with perjuries then with prices. And surely (not without great cause) God commanded lying Witnesses severely to be punished: for in this one sin, many and most grievous sins are included. It is commonly joined with perjury; & what an horrible thing is it, that Man should not be afraid to take a false Oath; and call God, the God of truth, to be a witness to an untruth? What is this else but a reproach that toucheth the person of God himself? and therefore a polluting and defiling of the reverend Name of God: as God himself calleth it; L●uit. 19 Levit. 19 What is this else but voluntarily to forsake God, and all the sweet promises of everlasting life and his Kingdom (all which are contained in God's book on which they swear) and willingly to betray their souls into the hands of Satan? 6. Hence it followeth, that the perjured man is in his heart (undoubtedly) an Infidel, and saith in his he●●t, there is no Go●: for if he were verily persuaded of the Godhead, which knoweth all things, searcheth the heart and reine●, and is a just revenger of all wickedness; he would surely tremble and be afraid in an untruth to appeal to the God of truth. 7. He grievously sinneth against his Neighbour, by taking from him by perjury, his living, life, or good name. 8. The false witness is also a murderer, for (as much as in him lieth) he giveth his neighbour a deadly wound, when by his false oath he hurteth him, in body, goods, or name: therefore the false witness, by the law of God, was to endure the same punishment which he thought to bring upon his neighbour, an eye for an eye, a tooth for a tooth, Deut: 19.21. life for life: as if with violent hand he had plucked out his neighbour's eye, or taken away his life. 9 He violateth judgement, and in the sacred place of justice, he exerciseth injustice. To conclude, he sinneth against the common good and safeguard of all men, and (as much as in him lieth) overthroweth it. For it is certain, that without the sacred administration of judgement and justice, no commonwealth ●any long endure. Though God did suffer many sins in Ahab, yet when he had by false witness oppressed poor Naboath, the Lord brought him with all his house, to destruction and ruin. O let all Magistrates think upon this, that they rashly admit not whomsoeur to give evidence, that they straightly examine the witnesses; lest they seem to patronize these pestilent & damnable men. Think also carefully upon this, you that shall be at any time produced for witnesses, that you neither dissemble the truth, nor wickedly pervert, nor omit it, and so sin against God and man, and destroy your own souls. And thus I conclude, beseeching the God of mercies to power down the riches of his grace and mercy into our hearts, that we may truly serve him, and have his fear ever before our eyes, that we fall not into the horrible sin of perjury, which hath always God's curse, and terrible plagues pursuing it. 1. Pet. 5.10.11. Unto the God of all grace, who hath called us unto his eternal glory by Christ jesus, be glory and dominion for ever and ever. Amen. FINIS.