THE WIDOW'S PETITION, Delivered in a Sermon before the judges at the Assizes held at Northampton, july 25. 1633. by ANTONY FALCONER, Parson of Saltry All-Saints, alias Moygne in Huntingtonshire.  jeremiah. 22. 3. 4. 5. 
Thus saith the Lord; Execute ye judgement and Righteousness, and deliver the oppressed from the hand of the oppressor, and vex not the stranger, the fatherless, nor the widow, do no violence, nor shed innocent blood in this place.  
For if you do this thing, then shall the King (sitting upon the Throne of David) enter in by the gates of this house, and ride upon charets and upon horses, both he and his servants and his people;  
But if ye will not hear these words, I swear by myself, saith the Lord, that this house shall be waist.  
OXFORD Printed by john Lichfield, and are to be sold by Elias Peerse, at his shop in St Mary's Churchyard. Anno Dom. 1635.   

TO THE RIGHT WORSHIPFUL, MY MUCH HONOURED PATRON, Sir LEWIS WATSON, KNIGHT AND BARONET, His Majesty's High SHERIFF in the County of Northampton for the time being, Grace, Mercy, and Peace etc.  
Right Worshipful  
TO three Benefactors are we of the English Priesthood principally engaged. To God for his providence over us; to our most Gracious King for his protection of us, and to our bounteous Patrons for their munificence unto us. God gives us what is his own and from no other, the King what is his own but yet derived from God, but the Patron calls to that portion which is neither his nor any others, save only Gods. So that God is our Grand Patron, which gives us our maintenance, our good Prince his vicegerent to defend it, and our Patroness (to whom by their and the Law's permission belongs the right of advocation or calling) are his stewards to dispense it. To every one of which by the Law of gratitude belongs both the Dication of ourselves, and the Dedication of our Christian labours. In this my poor piece though I cannot find enough to satisfy all, yet something out of it I may share to each, so (of what it is) not defrauding any. To God than I dedicate that sufficiency it hath; for from his spirit and assistance it came; to my Sovereign the benefits of Peace, justice, and Obedience therefrom accrueing, for to him in the first place they belong, and to you the Book, for to you it appertains, as occasioned by your Command. Truth only therein I can promise, eloquence I dare not: it agrees not with our Site, where the daily object 
Aristoph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of our ears are the Comedians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the frequentest Prototypes of our imitations, the obstreperous cadencies of gnats and frogs. Plain it is, and so, like myself; and indeed ceremonious I would not be, because I would be what I should be, Real. For ceremonies are but supplements in the place of realities, a tissue coat to cover a black skin: and therefore I have always esteemed their immoderate use superstition, as well in the expression of love and duty, as in religion. I think I need no Apology to the reader: For though my endeavours be weak, yet are they honest. Wherefore if he be good, he will pardon me, and if he be bad, I will neglect him. Accept them I beseech you, Noble Sir, what they are. The best I can say of them, is to say, they are the emblem of your servants duty; and with them you shall receive the zeal of  
Your observant Chaplain ANTONY FALCONER. Saltry All-Saints, alias Moygne. july 30. 1633.   

To day is a day appointed for the administration of justice, and a fit time therefore to prefer petitions. I have one (Right honourable) to present unto your Lordship's acceptation. It is the Widows in the Parable.  LUKE 18. 3. 
Do me justice against mine Adversary.  
1 And he spoke a Parable unto them that they ought always to pray and not to wax faint,  
2 Saying: There was in a City a judge which feared not God, neither reverenced man.  
3 And there was a widow in that City, and she came unto him, saying, do me justice against mine adversary.  
4 And he would not for a time; But afterward he said with himself, Though I fear not God nor reverence man;  
5 Yet because this widow troubles me, I will do her right, lest at last she come and make me weary.  
6 And the Lord said hear what the unjust judge saith.  
7 And shall not God avenge his Elect, which cry day and night unto him, yeathough he suffer long for them?  
8 I tell you that he will avenge them quickly; But, when the son of man comes, shall he find faith on Earth?  And there was a Widow in that City, which came to him, saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Do me justice against mine Adversary. 
THough God hath made man in his image, yet hath he not framed him his statue. Some lines indeed of his figure he hath given him, but the pitch of his stature in the whole extent of infinity, he hath justly denied him. Like a skilful painter, who shows the curiosity of his cunning in purtraying the Lanskip of himself: which like a dwarf stands a loof off, shadowed in a mist or cloud, bearing indeed some resemblance of his feature, but no proportion at all, nor parallel to the size or bigness of his body natural. So that, as the eye of man, which is the Sun of the lesser world, though it represent the eye of heaven, the Sun of the firmament, yet is so disproportioned in regard of excellency, that it is not only eclipsed, but also dazelled by the greater's glory: our understanding likewise, the clearest eye of the soul, and the best portraitures solis justitiae, of that Sun of righteousness, Almighty God, in man, is but oculus noctuae, the dim sight of a purblind owl, which waters at the Majesty, at the brightness, at the sun of his countenance: and sees him best after sunset when he declines the lustre of his face: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his backparts, Moses saw no more. Exod. 33. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the dark, in twilight; St Paul saw him no clearer 1. Cor. 13. 12. If then God's essence be of so inscrutable a secrecy, it is but fitting its revelation should be hallowed with mystery. Wherefore Satan (who was always ambitious to usurp and counterfeit the magnificence of his glory) ever hooded his Oracles with the reverend veil of sacred obscurity. The Priests must interpret what they alone could hear in their secret Adyts: and Sphinx in porticu, the Sphinx painted in the porch, was the infallible Emblem of divine riddles, and holy mysteries in the temple. And in all this Satan is but God's Ape, arrogating unto himself by a presumptuous imitation, what is only due to the Almighty's perfection. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 1. 1. God spoke of old in diverse manners etc. by Dreams, 
P. Fagius in Exod. 28.  by Prophets, and by Urim; but all obscure: Urim requires an accurate observation, Dreams their interpretation, and Prophets their exposition. They were all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Parables, high Sentences: so the Prophet expounds the former by the latter: I will open my mouth in a Parable, and declare high sentences of old. Psal. 78. 2. Yea and Christ too (who came after him though he was before him) preached the doctrine of his Kingdom to the multitudes in Parables, & without Parables spoke he nothing unto them. S. Mat. 13. 13. For as we cannot see the Divinity but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, winking and with infirmity, apprehending rather what he is not by the negation of his creatures, then comprehending what he is by the position of his Nature: so also (for otherwise then ourselves know him we cannot reveal him) we can only tread vestigia, those footsteps which he hath imprinted in his creatures, and so, ex pede Herculem, conjecture the brightness of the creator, by the glimpse of his glory shining in the creature. The divinity which the man heard in the third heaven, were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, words ineffable. 2. Cor. 12. 4. And the doctrine S. Paul taught on earth contained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some things hard to be understood. 2. S. Peter 3. 16. So transcendent is the subject, that its expression must needs be difficult. The chamber of his Majesty is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Light inaccessible. 1. Tim. 6. 16. A light that illumines the humble back-standers, and a light that dazzles the saucy intruders. The disciples could see. S. Math. 13. 16. The multitudes could not see. vers. 13. 
joh. Maldonatus in S. Math. 18. 23.  and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith the text) therefore spoke he to them in Parables. In all which Parables Maldonate observes two things remarkable: Parts add necessitatem, & Emblemata ad ornatum: the necessary parts of which they are composed, and the emblematical Accident with which they are garnished. The necessary parts (to instance in the Parable we have in hand) are the judge, and the Widow; without which could not consist in the Parable, the Analogy between them, & God, & his Elect. The ornament are the Accidental concomitants; as the City, the form of the judge's selfe-communication, & the set composure of the Widow's petition. Which had they been omitted, yet had not the Parable in its substance been at all unjointed. The Parts as respecting the Allegorical scope we pass by, as not proportioned for this occasion. But stay with me a while (I beseech you) upon part of the ornament, viz. The set form of the Widow's petition. For, by reason that Quod significativum 
Dom. à Soto paru. Log. in Significate.  est alterius cuiuspiam in sensu tralatitio, primò significativum est sui ipsius in sensu primaevo; whatsoever signifies another thing, first signifies itself. Nero first expresseth the Emperor's person in his own name, though secondarily any barbarous, or inhuman tyrant. Though this petition in sensu Allegorico, in the parabolical scope and figurative sense includes the prayers of the Elect to God: yet in sensu Primavo, in its first and literal sense (saluâ ad Scripture as sacr as Analogiâ) without violence at all to holy Scripture, it expresseth what itself is: the supplication of a distressed Widow for relief unto the Magistrate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Do me justice against mine adversary. Evil I know it would agree both with this place and my calling (Right Honourable) if I should perform, what some (I question not) promore suo, according to their ill wont, may expect, 
S. Augustin. serm. 36. de verbis Domini in S. Lucam 2. lib. 2. qq▪ Evangelic. c. 45.  in converting the reverend modesty of a Sermon, into the snarling petulancy of a satire. The unjust judge in the Parable, administers no matter to cavil against your equity, nor covertly to traduce your undoubted innocence: S. Augustine absolves me from the suspicion, and frustrates their expectation, in his judicious warrant of the Parables interpretation. For the scope of this Parable includes an argument, à Minori ad Maius, or à Dissimili, from the disproportion 
S. Luke 18.  of an unjust Magistrate to the just God. The gradation is this. If a man sold to injustice and obdurate, hardened in cruelty, yet at length by incessant cries, and continual suit be mollified and inclined to lenity, and a just commiseration of the Orphan's misery, and avenge upon the oppressor, the wrong of the poor orator; if he, if such, if so bade a man do so, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, will not God? The words are equivalent with, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yea much more will God avenge the cry of his Elect. verse. 8. Let then the sense be (as we take it) literal If an unjust judge haply usurping, haply abusing his lawful power, yet overcome at length with importunity of petitions and requests, do justice to the Widow, and deliver her from her oppressors; if he, if such an one do it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will not God? will not you who are Gods? yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, much more, will you do so; You who are the worthy substitutes of a most Religious, and indeed a matchless Prince, who himself is the vicegerent of the most righteous God. Dixit Dominus, Dij estis, God hath said that you are Gods, the protectors of his poor, and the judges of his people, to whom then but to you, should the Widow cry? Do me justice against mine adversary.  
Concerning the words (beloved) poise them but judiciously, and you shall apprehend a whole court of Assize in the Church, before you come to the Bench. First then let the order of words and construction, give place unto the order of Legal process in trials: and then plainly see Actorem the plaintiff in the person of the Widow; and under it comprehend the necessary supporters, Testes or witnesses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Guli. Bodaeus come. graec. col. 195. lin: 29.  ME, do ME justice: In the second place view, Reum, the defendant; Qui litiganti se opponit, which opposeth the Plaintiff (so Budaeus interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Adversary) and under that title again imply, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Advocates, counsel, pleaders or defenders of the cause. And when all these have spoken what can be expected, save a Verdict from the jury, and sentence from the more eminent judge, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doing justice according to the petition: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do justice: Lo six requisite persons to this grand-Court in three words are eminent, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Do justice; there is the judge, and the jury: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Me, there is the Plaintiff and the witness: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Adversary: there's the Defendant, and his causes patrons his counsel. Of these God assisting, and first of the Plaintiff and her witness, in the person of the Widow, expressed in the pronoun  

ME, ME.  
I begin with the Plaintiff, for indeed she begins the suit, or action: and insomuch as she is oppressed petitioneth, but as she is a subject, challengeth the privilege of justice. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vidua, A Widow though the plaintiff be, yet a natural liege-woman she is: and our laws are no less comfortable than were Solon's, removing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the burden of oppression, from the shoulders of the innocent. If those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the commonwealth of Athens, the Great ones, intruded upon the anciently most wretched 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the poor Plebeians right, the Tribunal of Solon was immediately their Sanctuary: and the glory of his wisdom, was the wisdom of his government: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; he weighed justice equally unto them all. The honour of great persons might indeed challenge a reverence; but in foro justitiae, in the court of Assize there was no difference. As the offensive poor were never pitied, neither were the injurious Potentates ever privileged. If then the Widow be wronged, she is privileged to complain without leave: I say no more in the behalf of the Plaintiff, than what a great justice, Adrian the Emperor himself 
Pompon Festus de Magistrate. Roman. c. 25.  hath taught me, in the case of the Defendants; who, craving licence to answer, received this answer: Hoc non peti, sed praestari solere, that their petition was frivolous, sith they might demand what they craved. For indeed that is the armour which God left us, when he disarmed us of private revenge. He keeps that to himself: vengeance is mine saith the Lord. Deut. 32. 35. But liberty to complain he grants unto us: When they have a matter, they come unto me, saith Moses Exod. 18. 16. yet though God gives us leave to complain of our oppressors, he doth not grant us liberty to be Baratours against our neighbours. An humble Plaintiff, is a term expressing an injured innocency: but a common quarrel, or accuser, a note of infamy. Abel was a Plaintiff: Clamavit vox sanguinis, etc. The voice of thy brother's blood cries unto me Gen. 4. 10. But the Devil himself is no worse than a common sute-monger: 'tis one of his hateful names; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The accuser of our brethren. Rev. 12. 10. Two things therefore 
Pyrrh. Pe●ottus in Mart. Epigr. lib. 1. Epi. 10. Col. 639. lin. 53. joh, de sacra quereu. in verb. obsolet jovo. Guli. Lindwodus provin. constit. tit. de consuct. cap. statutum est. §. quod si duo verb vidua.  are to be enquired in the Widow complaining. 1. whether she be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vidua, a Widow at all, 2. whether she be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Widow indeed. For the first then, if we examine the Quid nominis, the definition of the Latin name, from that Etymon we shall easily express the nature of the thing. Vidua quasi a viro idua, from Iduo (Hetrusco verbo) an obsolete word, for which both Gellius and Varro are quoted authors; signifying to divide, separate, or part. So that Vidua is mulier a viro iduata, a woman separated from, or deprived of her husband. And such a one, if a Widow at all, must the Plaintiff be, one so within the virge of the judge's dominion, that she is 
S. Gregorius in Deut. 23. si▪ intraucris segetem. etc.  utterly destitute of all other protection. For else if his tuition belongs unto another's jurisdiction, Quis te constituit judicem? Who made you a judge there? Falcem iudicij mittere non potes in eam rem quae alteri videtur essecommissa. S. Gregory determines it a main error in judgement, to put a sickle in another man's harvest; to wrest and screw that cause unto a lay inquisition, which properly pertains to the civil jurisdiction. The plaintiff here is no widow, no, no more than that wife is, a wdow which is not forsaken, but forsakes her husband. A protector she hath, but she rejects his aid; and a Widow if she seem to be, she doth indeed but seem so to be; or at least 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. Tim. 5. 6. a lascivious widow she is, who delights, as in multiplicity of courts, so in plurality of husbands; and so can never be, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a widow indeed, 1. Tim. 5. 3. which is the second query. And here again the Apostle helps us. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a widow indeed, is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers. 5. that is, desolate, or left alone: and is farther noted in the same verse by works of piety. So that, to make the Plaintiff, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a widow indeed, two things again a re requisite: a desolate Poverty, and an oppressed innocency. For Poverty of itself alone as a Species of misery, is the object of compassion and mercy. Misericordiae sedes Miseria est: St Bernard tells us, 
S, Bernardus de convers, ad Clerum. cap. 10,  that mercy looks not so much upon what is unjust, as upon what is unhappy; but justice on the other side takes little or no notice of general calamity, and wholly fixeth its unpartial eye, upon an indifferent equality. So that misery in its community, as not pertaining to justice, is only the motive, and Object of mercy: but where calamity complains of oppression, there even justice hath bowels too; and with mercy to the innocent avengeth in equity. Thus the poor in the eye of Pity, is in general every one that wants: but the poor in the sight of justice, is he & only he, that wants his Due. So that oft times the rich man becomes the Widow; and a poor snake of far meaner fortunes, is justly entitled the oppressor. For in the estimation of justice, he only is the Widow, not which hath the least estate, but the most wrong. If therefore the Plaintiff be an unjust caviller, he does but usurp the widow's place; he is not so, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Indeed. And then though his misery plead never so pathetically for Pity, yet Suâ sponte se obstringens sceleribus, 
Philo-Iudaeus lib. de officio judicis.  non infelix, sed iniustus censendus est (saith Philo) having both voluntarily, and unjustly accused the innocent, he is not so much to be commiserated, because unhappy, as punished because unrighteous. And therefore God himself excludes his poverty from mercy, Thou shalt not esteem a poor man in his cause. Exod. 23. 3. As then the Widow indeed is to be relieved, so the counterfeit petitioner is to be rejected. 
5. Thom. Aquinas. 22. q. 68 art. 4.  The schoolman allotteth a Talion for the one, and that from the great Bishop Adrians' decree, qui non probaverit quod obiecit, paenam quam intulit ipse patiatur: let him that accuseth, and cannot prove what he suggests, undergo that punishment, which the defendant should have suffered, if the suggestion had been proved. A just sentence no doubt it is, as well in controversies, as criminals. And to this end wisely, 
Guli. Postellusde Magistrate. Athen. c. 1.  though more gently did the Athenian Magistrates demand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab Actore & Reo: Mony-pledges proportioned to the quality of the cause, from both demand, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab Actore & Reo: Mony-pledges proportioned 
Guliel. Poste● lus de Magist. Athen. cap. 7.  to the quality of the cause, from both the Plaintiff, and the Defendant, at the beginning of each suit. Vt qui causa caderet, etc. saith my Author, That he which after the trial, was cast, might by this over plum of loss, be taught never after, saucily to trouble the judge, or perversely to molest his quiet neighbours with causeless suits, or frivolous complaints. And again, the Apostle prescribes an honour to the other; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Honour those that are widows indeed. Honour them with the honour from the husband due unto the woman, the honour of Protection; So the wise man counsels in the widows, in the Plaintiffs case. Deliver them that suffer wrong from the hand of the oppressor: and be not faint-hearted when thou judgest. Be as a Father unto the Fatherless, and as an Husband unto their Mother; so shalt thou be as the son of the most high, and he shall love thee more than thy mother doth. Ecclus. 4. 9 10. Observe (I beseech you) the unparallelled reward of Assimilation. In being tanquam Pater, as a Father to the poor, they shall be sicut Filius altissimi, as the Son of the most High, who is the Father of the Fatherless, and the ludge of the Widows. Psal. 68 5. And so I descend unto the second part of the Assize, contained under the Widow's Title,   

Testes: the Witnesses.  
All Demonstration, and consequently all perfect knowledge, we must confess to be Derebus' necessarits 
A●●…t. Postet. Anal. lib. ●  & aeternae veritatis (as the Philosopher instructs his school) about those things which are in themselves of an invariable constancy, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or materials in propositions of eternal truth, and consequence infallible. So that in those things, without the aid of external information, reason can easily conclude the necessity of the effects and acts, from the constant influx, and unchangeable operation of their cause. But in all free Acts (and such are all man's Actions) there is such a variable contingency, that a certain knowledge of their particulars can never be attained, themselves continuing Pro libitu for ever so uncertain. Things that must be done, all men may know; but to those things which either may, or may not be done, only the Actors, in whose liberty they are, are conscious. Wherefore (because of all humane actions, about which justice principally is conversant, there can be in the judge no certain knowledge demonstrative) God, for the better process of equity and right, hath allowed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a kind of notice of their outward Acts, from the probability of external testimony. There is indeed above every man, Test is intuens, a great and clear-eyed witness that views the heart and reynes, and foresee our secretest actions before they come to Act. And there is too in every man, Testis internus, an inward witness, which we can no more eschew, than we can run from our own selves; That Conscientia, that intimate & joint-knowledge, or conscience of our Good or Evil, so soon, yea in the first instant it is done: And these two commonly, though they know most, speak least: God of his mercy forbearing, & Conscience bridled by him (in whose liberty for a time it is) for that time not openly convincing or accusing. But the third witness is Extra Hominem, without the man: who, because the spirit of man is only conscious of what is in man, (according to the Apostle) can engender no certain knowledge in us, but a probability of truth by his accusation; God frequently expresseth this his knowledge, in Vindication; conscience hers, in Confession; and our neighbour his, in Accusation. God from his most infallible science, both accuseth, so he did Ely. 1. Sam. 2. 29. and condemneth, as in the blaspheamers case, Levit. 24. 14. and avengeth without either accusation, or conviction. For first he punished Israel, and after told the cause, Iosh. 7. 11. Then conscience is the best evidence next God, and both accuseth, as S. john. 8. 9 and condemneth. Rom. 14. 22. But the outward witness, the neighbour, only can accuse. So then, God is Witness, jury, and judge; Conscience, Witness and jury; but Man, the witness 
S. Th. Aquin. 2a 2ae. q. 70. art. 2.  only. Wherefore, because the witnesses accusation, as being most infirm, breeds only the uncertain evidence of probability, God gradually betters and confirms the truth of this probability, by the persons multiplicity. If one only accuse, and one defend, it is probable the defendants answer may be as true as the Plaintiffs objection: but if two, or more witness, and but one deny, the probability inclines to the part of the plaintiff. Wherefore, at the mouth of two or three witnesses shall the matter be established. Deut. 19 15. Two or three witnesses, saith the old Testament, in the generality of cases; and two or three witnesses, saith the new, in an Elders accusation at the least, 1. Tim. 5. 19 And sure I am, that if one had served the turn, Susanna, who is now so celebrated for her virtue and chastity, had for her goodness died, branded with the disgraceful note of sin, and advoutries. One man hath but one soul; and therefore as conscious of his own thoughts, may be irrevelably constant to his own villainy: but two or more men have as many souls, and those souls, as divers thoughts, & those thoughts, as various expressions. So that what one falsely avers for truth, the other as ignorant of his thoughts, may contradict. For if both those witnesses against Susanna had had but one soul, and had consequently been conscious each to others thoughts, both surely would have stood to one tale; and the second would never have called that a Prime tree. Dan. 13. 58. which the form had before averred to be a Lentisk. vers. 54. And therefore One witness shall not testify against a person to cause him for to dye, saith that first, greatest, & justest Lawgiver, The Lord. Num. 35. 30. It is a Negative 
Sir Walter Raleygh hist. of the world, part. 1. lib. 2. cap. 4. §. 16.  precept which in Morals binds Adsemper: and the Author of our English History of the World, quotes Fortescue, speaking of a great justice an acquaintance of his, who kenned well enough the common distinction, of a general inconvenience, & a particular mischief, yet confessed unto him, that upon the conscience of omission of this negative precept in one case of life, he bore (I may say what himself confessed) the guilt, & consequently the trouble to his grave. But all this we pass unto the discussion of the Schools; only this caveat let me leave to those it may concern, That he who carries his neighbour's life, and fortunes, on so ticklish a point, as the tip of his tongue had need be another Cato, & undequaque rotundus, a very perfect honest man. Or if one witness be good, which in some case, and especially when the defendants evil life is an evidence against himself, I may not altogether contradict, as persuading obedience to the Law; yet this I may be bold to say without the least suspicion of a crime: In this case, if in any, Two are better than One, Eccles. 4. 9 But a threefold cord is not easily broken, ver. 12. From the quantity then of the Witnesses, if we descend unto their quality, we shall easily observe, that their testimony only engendering a probability, (as you have heard) whatsoever defects may impair that probability, detract, by consequent, from the evidences sufficiency; As the defect of reason in children, mad, or distempered men, infers a probability, that their evidence is but vanity. And again, the defect of moderation in his passion or affection, makes an enemy justly suspected of malice in his accusation. And if I should say, that a moderate respect ought to be had to the Mercenary baseness of the penurious, and the both fawning & revengeful nature of the servile persons 
Thom. Aquin 2a 2ae. q. 71. art. 3. 4. Boetius de consol. Philos. pros. 4.  condition, I could both urge the Roman Laws for my defence, and the Schoolemans Thesis, together with Boetius his complaint, for my protection. Si minus accusati innocentiae, at accusantium vilitas pudori esse debuisset. If Theoderick would not be persuaded that the Defendant was innocent, yet well might he have blushed at the baseness of the complainant. And indeed if we do but look into our own Courts of justice, we may two plainly (God knows) conclude, that it is not so rare for men of mean condition, to be Mercenary in this accursed kind; when we so daily behold the fraternity of the Post, who almost hourly in their seasons, make no bones of mortgaging their souls to be knighted of the Devil. A knighthood they call it, (wretched Caitiffs as they are) and indeed it wants not some ensigns of the order: for their Perjuries are their Spurs, which prick their guilty soul's Post, Post haste unto Hell. I pass by the infidelity, and infamous course of life in the witness, both impairing his evidence in the judgement of the meanest jury. But let these mercenary perjurers to their terror know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
Hesiod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  He that swears false hath a sharp tongue, that with one word murders his neighbour's body, & 
Plato de Legum jatione. dial. 6.  his own soul. Morte plectatur, was Plato's sentence, Let him die the death; But God's judgement of Talion in parity of case is juster, though not much easier, Do unto him as he thought to do unto his brother, Leu. 19 19 'Tis worthy the observation, that, notwithstanding by Urim and Thummim, Exod: 28, 3. the general 
Philo jud. de 10. Praeceptis.  stream of Interpreters construe Light and Perfection; Yet Philo judaeus renders them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Truth and its manifestation. For indeed, Truth is Light: and he that was the Light, S. john. 8. 12. Was the Truth 
Horat. carm. lib. 4. od. 9  too; cap. 14. 6 Now, Paulum sepultae distat inertiae Celata virtus— valour without expression, hath no more honour then sluggish dastardy: and A simili, Truth, that is silent, looseth its own, both reward, and beauty. No man puts a candle under a bushel, S. Matth. 5. 15. Manifestation then, is Perfection too, Truth's perfection: and witness is no more than Manifestation, in 
Salu. de guber. Dei, lib. 2.  Salvians opinion; Testimonium esse dicitur, quo rerum veritas approbatur; Evidence is nothing but an approbation of Truth. So that in Aaron's garment, God made expression of his love to Truth, and her manifestation, placing them in Loco Sacerrimo iuxta pectus 
Philo jud de 10. precept.  (faith my Author) ubipars animi est, qui principatum obtinet; upon the most sacred part of that Hallowed person, and the chief mansion of his soul, his Breast, as the most precious ornament, and most proportioned to that part, which above all others is esteemed most precious. Hear therefore and tremble, who ere thou art, that hast whetted thy envenomed tongue with falsehood to thy brother's prejudice; learn, I say, with trembling whom thou hast grievously offended, and whom therefore thou must answer in the most dreadful 
Isid. de summo bono. cap. 59  day of the last judgement. Isidore tells thee thou must answer three: Deo, quem contemnis; judici, quem decipis; Innocenti, quem laedis: Thou must answer God, whose ninth great Commandment thou hast violated; Thou must answer the judge too, whom by thy falsehood thou hast deceived, and thou must answer thy innocent Brother, whom by thy calumny thou hast wounded. But when Perjury is added to thy 
Philo judaeus de 10. praeceptis. Plutarch. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Lie, Scelus prorumpit ad impietatem (exclaims Philo) Sin breaks forth into shameless impiety. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Pericles loved his friend withal his heart, and was his servant too, Sans compliment, in what he might, to be commanded; yet this friendship had an honest limitation too: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: you shall give him leave to love God best: he will be a friend unto his friend; but not perjured for him, no nor for his own father. Erubesce Christiane, Blush O thou 
Salvian▪ de Gubern▪ Dei▪ lib 4.  false Christian: This Infidel, this Heathen man in reverend Salvians judgement, is better far than thou, Qui sub tam magnae professionis nomine vivis, & positus in religione peccas. He never heard the precepts of the Gospel; thou art taught them: He never saw the Law of Life; but thou hast read it. In the midst of life thou art in death. Perdidisti vim tantinominis, Thou hast lost the glory, the weight of so great a name, as Christian; 
Ezek. 18. 21. 22.  and art worthy to be beaten with many stripes, S. Luk. 12. 47. Who ever thou art therefore that hast offended, knock thy breast, and petition with the Publican for mercy. At what time soever, etc. Ezek. 18. 21. Remember the rest, and despair not of remission. But Thou whose purer soul is clear from this offence, this bloody crime, go on in the peace of God, and good luck have thou in the name of the Lord. Speak the troth, and so honour God: speak the whole troth and so preserve thy hurtless neighbour; and speak nothing but the troth and so help thee God. Make not a lie of nothing, as did the sons of Belial▪ against guiltless Naboth. 1. King. 21. 13. Make not a lie of the truth, as did the witnesses against our spotless Saviour, Matth. 26. 61. This man said, I can destroy the Temple of God: and build it again in three days. For truth it was indeed that he did say, Destroy this Temple, and in three days I will raise it up again, St john. 2. 19 Yet were those witnesses by the infallible testimony of the holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, False witnesses. Mat. 26. 60. And 
S. Origen. S. Chrysostome. S. Hieron. Beda. Theophylact. Euthym. etc. Fortescue lap. 53.  for their falsehood, three reasons by the Fathers are alleged. First, because they gave their evidence Malo animo, with a malicious intent, and for reward, and not for manife station of the Truth, & benefit of the common wealth, which was evident by their long concealment. Secondly, they did it aliis verbis, in other and not the same words which he spoke himself, as by comparing places may appear. Thirdly, and principally, they did interpret what he said, Diverso sensu, in another sense then that which himself meant, which is the greatest injury of all. For in the order of Nature, Eius est exponere, cuius est componere: Words are but the signs of thoughts, and he that speaks them, knows his own thoughts best, and therefore in a rational consequent should be his own interpreter, as best knowing to expound them truest. They expound his words of the great Material Temple of Jerusalem, but he meant them of the Temple of his Body, john. 2. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, therefore, False witnesses they were; and so are all such as do the like. But punishment hath overtaken them; God's vengeance sticks fast unto them; they are ceased from being a nation, and according to their desperate imprecation, St Mat. 27. 25. The better part of this two thousand years, His blood hath been upon them and upon their Children. Nor need we wonder, for otherwise it could not be. The wisdom of God hath spoken it, A false witness shall not be unpunished, and he that speaketh lies shall not escape, Prov. 19 5. Long (Beloved) I know I have insisted upon this Point of the Witnesses, and not without some cause. For the most instructions belong properly to those who are the Keys of all controversies, opening or shutting at their own consciences direction. Now the Defendant, I know would have his place too▪ but seeing the time hastens Us, and we have been busied so long about the Plaintise, as in course of Law he answers by his Counsel, it will not be amiss if in the process of this discourse we comprehend him in his Counsel, 
Pars 2. D. Th. Aquin. 2a 2ae. q. 69. art. 1. 2, 3. 4.    

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: From my Adversary.  
A long thread we might easily spin, if we intended to weave the Schoolemans web in the enquiry of the lawfulness of the Defendants selfe-protection by Falsehood, Calumny, Appeal, or open Force, all concluded unlawful in some case, as repugnant to the ordinance and glory of God. The time therefore preventing any long discourse, and Your weighty affairs calling to the Practic part of what in this place you are to learn, as in the Texts division we intimated the Counsel under the Defendants title; here verso ordine, we will include the Defendants instruction in his Counsel, or Advocats. Whose right of living by their 
D. Th. Aquin 2a 2ae. q. 71.  deserving Faculty, was never yet in my small reading called to question, save by the Schooleman, and that for no other reason, than that (for which all truth is questioned) 
S. August. ad Maced.  its farther illustration, S. Augustine yields, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Honour of maintenance, as well as to any, to their lawful calling; neither can the honour of Reverence be by any means denied, which all nations 
Aeschin. cont. Ctesiphont.  have justly paid to their protecting Advocates. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Orator styles them, the Guard and Army of defence unto their Clients: and therefore in my judgement, that Lex Cincia Muneralis, the Law that M. Cineius preferred amongst the Romans, cutting from Counselors their lawful Fees, argues the Law propounder himself to have had but a gouty fist. 
Mart. Epig.  Nil patrono porrigit, haec Chiragra est. Surely his fingers joins were knit with that covetous discase, that he could never open his hand with a reward of gratitude, to his protecting Advocate. S. Augustine with a more impartial sentence, both decrees to them, and 
S. August. ad Maced.  confines them to their due. Extorta per immoder atam improbitatem repeti solent, data per toler abilem consuetudinem non solent. What injuriously they exact, they are bound to restore; but what just custom allows, they may with conscience receive. Our Sav ours determination is Indefinite & Equipollent to an Vniverfall: 
juu. Sat. 1.  The Labourer, that is, Every Labourer is worthy of his hire, Luk. 10. 7. Labour than they must, they must plead, as neither mute for fear, Vt. Lugdunensem Rhetor dicturus ad aram: For so through the impotency of his cowardly passion, he betrays the justice of his Clients actions: nor silent for reward; for indeed Plu●●… that blind mony-monger, hath too oft an imperious power over an orators tongue, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Aristoph. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  So the Comedian expresseth it: He so stops and bungs up his mouth with a morsel of clay, that there is not a cranny left for a sentence to crowd forth to the defence of the Innocent. Speak then they must. And then again, two things let them seriously observe in their office of pleading, and so shall they well deserve the Labourers hire; & as an overplus of recompense, merit that Grandee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or general approbation of all their Audience. Now because, Oratoris virtus 
Plato in Apolong. Socrat.  est vera dicere: An Orators best eloquence in Plato's judgement is to speak the truth, these two things are requisite. First, That they speak that Truth, Substantially: then, That they speak it Sincerely. In a word, That they deliver it with a good tongue, and from as good an heart. To render the truth Substantially, is to speak it plainly and succinctly, or briefly: neither trifling away the judge's time, with too long, or too impertinent enlargements; nor preoccupating hiseares 
Gasp. Contarenus de Venet. Repub. lib. 4.  with tinfoiled, or gilded sentences. In the Venetian judiciary Courts of Controversies, a certain time is limited to the Advocates, Vltra quod orationem protendere non possunt, (as a Gentleman of that City testifies) which by Law they can in no case exceed. He that speaks Truth, speaks enough in two lines: Sed tu, Gosconi, 
Mart. Epig.  dis●ica long a facis: But how many are there in our lists that are too too tedious in but two lines? 
Philem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A whole volume of solid expressions never wearies the hearers; but nothing to the purpose is tedious, though but two words. If then a word be so tedious, sure many of those impertinent scrolls are burdensome unto excess, that in a whole Centurie of lines contain nothing precious save their price, which (God knows) so wrings the poor petitioner, that so long as he lives after, he hath experimental cause to approve our Saviour's counsel, as well in common Polity, as Divinity: Agree with thine Adversary quickly, Mat. 5. 25. No bawling 
* Act. 2. 24. Guil. Postel. de Megistrat. Athen. cap: 4.  Tertullus could be heard of in Athens, where their honest proverb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as mute as a Lawyer or judge, condemns many of our Pleaders importunity, in the proverbial protestation of theirs, at least the judges (their examples) Modesty. 
Gasp. Contarenus de Rep. Venet. lib. 3.  Brawling at the bar are disproportioned instruments of peace▪ Nam qui maledict is indulget, potius inimici, & pravi hominis officium facere, quam Reipub: causam agere videtur. Contarenus of Venice justifies, that malignant words from an impotent, and passionate Advocate, are a pregnant witness that he forgets his office, which is by manifestation of Truth to advance Peace, not by contentious terms to kindle strife. The Second requisite is to speak Sincerely, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (so did the Athenian Baristers) neither decking a bad cause with Rhetorical flowers, nor procuring a perverse, and unjust pity to the oppressor, by pathetical, or passionate expression. For the justification of the wicked as much as the condemnation of the Just, is an abomination to the Lord, Prou. 17. 15. Again to speak sincerely, is to speak Down night; without either veil of Hypocrisy, or squint eye of prevarication: which we doubt not but too many glance, their faces turned towards their Clients, but their eyes bend back upon themselves alone, whilst they seemingly plead the Widow's cause, but without satiety gape at their own jucre, worshipping their God, as the Ephesians did Diana, Act. 19 24. Then best when they see him in a: silver shrine, and then are they easily seduced to mistake the Devil for God, when he transforms himself into the shape of an Angel, 2. Cor. 11. 14. These be those juris Coctiores, instead of doctiores, (so the Comedian 
Plautus in Paenulo. Act. 3. Scaen. 2.  facetiously mistakes) qui lights lights creant— & si nihil est litium, lights emunt: those Non-proficients in the Law, who patch up their trewantly insufficiencies with dishonest quirks, and progging subtleties: boiling, as it were, their own inventions to maturity of cunning, & mixing potions of fraud. Baratry, to protract old, or forge new questions and suits among contentious neighbours. Potions they are, like those of Circe's, metamorphosing 
Homer. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Men to Beasts. And Pottage if they be (for so the Poet by juris coctiores, means) sure I am, they are as dear as Jacob's: and he that sups them hath the better fortune, if he buy them not at as dear a rate as did Esau his mess, at the price of his Birthright. But let them that use this art of confection be circumspect: For this is that subtlety which is fine, but unrighteous: and these are they that wrest the open, and manifest Law, Ecclus. 19 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
Philem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Heathen saith as much: Fraudulent Pleaders are the disgrace of their worthy profession: and are indeed no Lawyers, but their enemies; wresting by the secret violence of their too fine subtlety, that Law, which They defend and keep inviolate▪ yea, & therefore, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Woe be unto you Lawyers (I mean those who are such▪ for ye lad men with burdens grievous to be borne, and you yourselves touch not the burdens with one of your fingers. S. Luk. 11. 46. Dixit. The Orator, Defendant, or Advocate hath done. The juries' verdict, & the judge's Sentence are the next. They are but short: so shall be their Discourse.   


Pars. 3. juratores.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Do justice.  
The jury have their name, and denomination from their Oath: and therefore as often as they are called by that name, so often are they put in mind of that bond between God, and their ownesoules, being Viri iurati, sworn men. The weight & obligation of that oath, with the fearful punishments inflicted on Blaspheamous wretches, for this guilt of perjury to the prejudice of the innocent, I could willingly to my power express, did not the time prevent. Something I have said thereof in the witnesses discourse; all which if you remember not, yet keep in mind (I beseech you) this one menace of the Prophet; I will come near to you in judgement, & will be a swift witness against your Soothsayers, and adulterers, and against false swearers, and against those that wrongfully keep back the hirelings wages, and vex the widow and the fatherless, and oppress the stranger, and fear not me, saith Dominus exercituum, The Lord of hosts, Malach. 3. 5. Remember this denunciation of God's judgement against yourselves, if you fail in your duty herein, and fear: For it is a fearful thing to fall into the hands of the living God, 
Ex Varrone Hotoman. in come. in orat. Cic. pro Q. Roscio.  Heb. 10. 31. But from this Denunciation, I pass unto the last and greatest part of this Assize; The judge: who, as the jury receive their names from their Oath by which they are bound, takes his also from the Law by which himself is guided. judex the judge; a compound of two languages, Ius, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as my Author, none of the meanest Critics, will diduce it) intimates a necessary respect from the judge, unto the Law, which he receives from a superior Magistrate, as his rule and 
judge Hutton at Okeham Assizes.  square: on which I have heretofore, before one of these Right Honourable judges, in another place upon the like occasion, more largely discoursed. When also some precepts, Ex officio, I rehearsed, derived from the book of God, concerning the judge's office, notwithstanding I did not doubt that his, as now both your wisdoms, might prevent the necessity of my instruction. Yet give me leave, Right Honourable, this once again to cast my Mite into your Treasury, remembering too that it is the Widow's Mite; whose petition this day I doubt not but you will respect: that as you employ your five talents to a greater increase, I also may in some sort too husband the but two committed to my charge, to both yours, and my great Master's glory. I remember I have read that Themistocles compares the Magistrate's office, to a skilful Musician's art: who must in his song, be ruled by his measure: I remember his application too, but willingly omit it, because I had rather approve and follow the Prophets, than his; who being a Magistrate as well as he, calls it a song too, and that composed of two sweet airs; Mercy, and judgement, I will sing mercy and judgement, Psalm. 101. 1. And every judge that will be David's like, must carol the same tune, if ever he mean to be a sweet singer in Israel. Now in the song of judgement, two Strains are of a transcendent Harmony, Equality, and Purity. The one excludes acceptation of Persons, the other of Rewards. Against violation of the first, God himself gives an express command: Thou shalt not favour the person of the poor, nor honour the person of the mighty, but thou shalt judge thy neighbour justly, Levit. 19 15. And against transgression of the second, even moral heathenish polity hath in all ages been especially provident. Witness the Magistrates oath at Athens administered to him for more caution, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, once every 
Xenoph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Guil. postel. de Magist. Athen. c. 14.  month: And again their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Magistrates of account for the administration of justice at the Session of each judge in the period of his deputed time the public Crier openly proclaiming, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, If any man could accuse him of injustice in the time of his commission, 
Aeschines in orat. contra Demost. & Clesiphont.  he should be freely heard. And in the Commonwealth of Israel, Samuel (in whose ever blessed & memorable integrity may all our samuel's, judges, and Magistrates depart) provokes the people to the trial of himself. Behold here I am, bear record of me before the Lord, and before his Anointed: whose Ox have I taken? or whose Ass have I taken? or whom have I done wrong unto? or whom have I hurt? or of whose hands have I received any bribes, to blind mine eyes with? and I will restore it you. 1. Samuel. 12. 3. And the people as freely acquit him by a general voice▪ Thou hast done us no wrong, nor hurt us, neither haste thou taken aught of any man's hand, vers. 4. As for the song of Mercy; God forbid our Laws, our Christian Laws should be of Dracoes' Crimson die: Non atramento scriptae, sed humano sanguine as not written with Ink, but man's blood. For two things to all, both wise, and good men, 
Aquin. in Boet. de consol. Philos. pros. 4.  are especial Motives to compassion and lenity; Metus ignorantiae in judicio, & incertus eventus humanae fortunae. Fear, lest they should err in judgement, and so though unwittingly, stain their souls with the blood of the innocent:: and Doubt arising from the uncertainty of all humane frailty; to day glittering on the Pinnacle of honour, and to morrow sinking in the gulf of wretchedness. For than must you only expect what yourselves upon others in your prosperity bestow: Blessed therefore are the merciful, for they shall obtain mercy, S. Matth. 5. 7. Come then, O come ye judges of the earth, come before the presence of the Lord with a song, with a song of Mercy & judgement: With a song of Pity, & Equality, mixing the Widow's threnes, her mournful ditties, with your sweeter notes, & tuning & reducing to melody, her harsh laments, by your harmonious skill in Doing her justice against her enemy. Which if without Hypocrisy or Prevarication you perform, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall not God? shall not the judge of all the World do right? Gen. 18. 25. Yea, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, much more will God respect your cause, when in that dreadful Assize, at the last judgement, both your, and all our souls, all naked, shall be summoned to appear, and stand before his Tribunal, at the bar of his justice, as poor guilty Defendants, trembling and shivering, guarded by thousands, & ten thousands Angels: Satan our Adversary accusing: our transgressions witnessing: our consciences convincing: and God himself an angry judge, without the Mediation of our but one only Advocate Christ jesus, irrepealably condemning. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉! O God, how fearful would that judgement be, did not that Advocate assist us most unthankful Clients, satisfying for our transgressions, & interceding for us to that judge's Mercy? To Thee therefore O powerful Advocate we call: To Thee, O blessed Mediator we direct our cry; not in the Widow's petition, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Do us justice, for then our portion should be in the fiery Lake: but in the guiltless supplication, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Do us mercy O Lord, Be merciful unto us against our adversary: and in the Hour of death, and in that day of judgement, By the mystery of thy holy Incarnation, by thy holy Nativity, and Circumcision, by the Baptism, Fasting, and Temptation, by their Agony bloody sweat, by thy Cross and Passion, by thy precious Death, and Burial, by thy glorious Resurrection, and Ascension, & by the coming of the holy Ghost.  
Good Lord deliver us.  
That so in the company of thy Saints Elect, we may sing a new song, a song of Mercy, and a song of judgement; a song of Thanksgiving, and a song of Praise, Hosannaes' & Haliluiahs' to thee O blessed Lord God, with the Father, and the holy Ghost, in the fullness of joy for ever more. AMEN.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
AMEN.