jentaculum judicum: OR, A BREAKFAST FOR THE BENCH: PREPARED, PRESENTED, and PREACHED in two Sacred Services, or Sermons, the Morning Sacrifice before the two Assizes: at Thetford, at Norwich: 1619. Containing monitory Meditations, to execute justice and Law-Businesse with a good Conscience. BY SAMVEL GAREY, Preacher of GOD'S Word at Win-farthing in Norff. EZECH. 3.1. Son of man, eat that thou findest, eat this roll. JOHN 10.10. And I took the little Book out of the Angel's hand, and eat it up, and it was in my mouth sweet as honey, but bitter in my belly. LONDON, Printed by B. A. for Matthew Law, and are to be sold by Edmond Casson at Norwich in the Marketplace, at the Sign of the Bible, 1623. TO THE RIGHT WORSHIPFUL SIR THOMAS HOLLAND, KNIGHT, and his very worthy Lady, all happiness Externall, Internal, Eternal. (RIGHT WORSHIPFUL) THe law of Nature, which condemneth ingratitude, yea, the common Rules of humanity, which oblige the grateful to good Benefactors, enforce me to this Dedication. I have reaped with a plentiful hand the golden harvest of your favours, in requital whereof, I tender unto you the small glean of my poor labours: for although I am easily overcome of others, in parts of nature, learning, and grace; yet, in gratefulness to my good friends, I say with resolute Luther, Cedo nulli: I ever abhorred from my heart that fault, wherewith the a Rom. 1.21. Apostle taxeth mankind, they were not Thankful. Seneca. Many men like Zeno's mony-minstrell, sing for silver, or pipe for pence, to whom the Wiseman said, Si dedero, & te, & pecuniam perdo; When their turn is served, they return no thankes: I hope I shall never merit an exclusion out of the Calendar, or Catalogue of your thankful debtors: Saying with Seneca, b Epist. 8 3. Nunquam tibi gratiam referre p●tero, illud certè non desinam ubique confiteri, me far non posse; God accepts votall satisfaction, where is no power of actual restitution: I know you desire to imitate your Maker; and with him, Solutio debiti est grata confessio Beneficij. But to pretermit all public and private debts of duty, whereby I stand engaged to your Service, these two Twins, or sister-Sermons desire to call you Patron; who as they were conceived, and brought to light by the life of your love, so they run to you to be their Protector: And to none more willingly do I commend, and communicate my preaching pains, then to your Worthiness (so cordially affected to the Gospel), who of all the Tribe of Gentry in these parts (whereof be many sincerely religious), yet among the most eminent, (if Envy be not judge) you merit the Palm: c Pro. 31.29 Many have done virtuously, but you surmount them all: And as the flower of Religion (Piety) is fixed in your heart; so the fruits of it, flow from your hand, (Charity, & Hospitality): fare unlike many wand'ring Planets in some places, who at Michaelmas make the Country their Circumference, to gather in their Rents; but at Christmas, when they should expend their store to feed the poor, make the City, or their Cousin's houses their Centre; as great nonresidents from the Basket, as some of our coat be from their Benefices: but you with charitable d job. 31.17. job may say, I have not eaten my morsels alone, the fatherless have eaten thereof: Covetousness never stood for Porter at your Gate. But I will not blow a trumpet of your virtues, and almsdeeds; they e Reu. 14.13. shall follow you to Heaven, when your body falleth to Earth: and herein you are worthy to be praised, that though you deserve, yet you desire no praise: f Seneca. Magnum est, nolle laudari, & esse laudabilem; You have the love of the Clergy, Gentry, Country; the fire of this Triple Love flames in many hearts, g Cant. 8.7. Much water cannot quench this love, neither can the floods drown it; Vereor, ne violem frontem tuam, Sedem verecundiae. Worthy Sir! Accept in good part this poor oblation of my deep Affection, than which favour, when I weigh my worth, I can wish no more; when I remember you, I do hope no less. I preached these cursory meditations at your appointment, in the time of your great Employments (being the very worthy high Sheriff of Norfolk) and then they found good acceptance; and the Lord chief justice, the Oracle of the Assizes, graced them with approbation, requiring a copy of them for private devotion, which here I publish (persuaded by many) to posterity: So craving a favourable construction, and acceptation of this plain, and perfunctory labour, with my hearty prayers to God, to make your paths every way prosperous, To bless your Worship, your religious Lady, and hopeful progeny with health, and happiness on earth, and with a glorified life in Heaven, I ever rest Your good worships to command, SAMVEL GAREY. To the gentle READER. ANtiquity placed Mercury in their Temples among the Graces, meaning, that as Mercury (the supposed God of Eloquence) and the three graces, the Ladies of Courtesy, were placed together; so Speech is desirous of friendly Ears, and Writers wish Courteous Readers. When men read with a mind to carp, than their throats are so narrow that nothing will down; this seems too round, or too flat, too blunt, or too sharp, one way awry. Many who keep no warmth in their own Chimney, will find fault with their Neighbour's fire: I say with Martial, Carpere vel noli nostra, vel ede tua. What I preached to the Ear, I here present to the Eye, that one way or other it might get to the heart: wherein I fear the fortune of Seiramnes the Persian, who seeing many men wonder that he spoke well, but nothing which he spoke, ever practised, answered, That words were in his own power, but Success above his reach: So the Admonitions here propounded, be good, and wholesome, the Success I refer to God, who must give increase. In publishing of which poor pains, I hunt not after worldly praise, or profit, the two Lackeys of most men's labours: praise is but a vulgar breath, or air, fit to feed a Chameleon, my stomach can brook no wind: and profit, many times they find most, who preach or print least: Hos ego versiculos feci, tulit alter honores: The Drones which creep into the Hine, suck away most of the honey, when the labouring Bees be starved: All I can say for myself is, I desire to do good; Whereof if I fail, yet my intent shall content my conscience: saying with the Roman Orator, Malim mihi facultatem, quàm voluntatem deesse. So craving thy courteous Acceptance of my good will, ingenuously acknowledging, that frequency in the Service of Preaching, deprives me of leisurable times to polish any thing for the Press, or to make (as once one said) my labours to smell of the Candle: If ought be amiss, impute it to the weakness of men: what herein is good, for thy good, give glory unto God, and to the word of his Grace, which is able to build thee further, etc. I rest Thy Christian Well-willer Sa: Garey. A BEAKE-FAST FOR THE BENCH. TEXT. PSAL. 2. v. 10. Be learned ye that are the judges of the earth: serve the Lord in fear. THis Psalm a Piscator in l●t. is partly prophetical, and partly protreptical, and paraenetical. The Psalmist prophecies of the Kingdom of Christ unto the tenth verse: and then exhorts & admonisheth all Kings, and judges to serve, and honour this high and holy Lord and King, in the three last verses following. Of the Kingdom of Christ, three things prophesied: 1. Of enemies: Why do the heathen rage? vers. 1. 2. Their enterprise: The Kings of the earth band themselves, etc. vers. 2. 3. Their overthrow follows. specially described, vers. 9 Similitudine dissipationis vasis figlini: Break them in pieces like a Potter's vessel. The second part of the Psalm paraenetical, admonitory, or exhortatory to serve Christ, who is here prophetically presigured. I will be no general Surueior of this Psalm, upon a little piece of ground I set this Fabric. And this David, a princely Prophet, who from a poor Shepherd raised by God to sit upon the King's Bench, here gives a Spiritual Charge to Kings and judges: David, the prolocutor, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the hearer be, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: A Charge, Quibus? de quibus? 1. To Kings, and judges. 2. Be wise: be learned. The duty of both conjoined: Serae the Lord in fear. I have chosen half his charge, work enough for my discourse, and for your practice. In this Apostrophe, or Compellation, behold Danids' Information, and Exhortation: Information, Be learned. Exhortation, Serve the Lord in fear. Here is both Theoricum, & Practicum. 1. A Qualification, in quo: Be learned. 2. A Caution, circa quod: Serve the Lord in fear. Three parts, the principal points of all: 1. The persons, judges; there is dignitas: Their dignity. 2. Their properties, erudimini; Be learned: there is qualitas, their quality. 3. Their practice, Serve the Lord in fear, there is pietas, their piety. Thus this Text, like a small Garden-plot, yields plenty of rarities: like to b Matth. 26.7. john 12.3. Mary's little Box full of sweet ointment, which being opened, the savour perfumes an whole house: Verba pauca, longum Epiphonema: Few words, yet full of weight: In handling of them, we implore God's assistance, and your favourable patience. 1. Of the persons, judges: dignitas personae. judges are of Gods own c judg. 2.16. raising. Their calling, and office venerable: Nomen honorificum apud omnes; an honourable name among all: Their Authority not to be controverted, except God be countermanded. judges e Acts 13.20. ruled in Israel 450 years: and because f 1 Sam 8.3. samuel's children were bribing judges, therefore the people of Israel cried, and called for a g 6. King to judge them like other Nations. For before that time, h 1 Sam. 7.15.16. Samuel judged Israel, and went about year by year, (as it were in circuit) to Bethel, Gilgal, and Mizpeth, and judged Israel in all those places. Moses the first, who chose judges by the counsel of i Exod. 18.21. jethro: which practise after continued long in jerusalem: they had their Gasith, their Court, in the inward City, which the jews called Sanhedrim, the Greeks' Synedrion, the counsel of the Elders. I purpose to pass by the Antiquity and Authority of judges, their properties are marks more proper for our discourse: and these properties specially five, required in a just judge. 1. Perspicacit as ingenij: deep understanding. 2. Audacitas An●mi: boldness and courage. 3. Honestas conscientiae: honesty of Conscience. 4. Impartialitas justitiae: uprightness of justice. 5. Aequitas sententiae: Equity of Sentence. These siue fair properties are better ornaments to adorn judges, than josephs' siue k Gen. 45.22. suits of raiment to set out Benjamin. 1. Perspicacitas Ingenij: sharpness of apprehension: Ignorantia judicis est calamitas innocentis (saith Auslen), the Ignorance of a judge is the calamity of the Innocent: and grave judicium est eius, qui non habet iudicium, saith Seneca: Grievous is his judgement, who hath no judgement. They must be wise, and learned, and have the eyes of understanding in their own heads, not to be guided by others: or like the * Plutarch. Lamiaes, carry their eyes in a box: rather l Matt. 10.16. to be wise as Serpents. A Magistrate should not be like Polyphemus, who had but one eye, and that a had one: to be monoculate rather, like Argus, oculatus à front, & à tergo: eyes before and behind: An office, which requires the prayer of the m Ephes. 1.18. Apostle, That the eyes of their understanding may be enlightened: So hard a Task to perform, that the Son n Ecclus. 7.7. of Syrach counselleth; Seek not to be made a judge or a Magistrate, lest thou be not able to take away iniquity. I have read, that Heraclitus being sick examined his Physician, concerning the cause of his sickness, and for that he was ignorant of the cause, he would none of his Physic, saying; If he be not able to show me the cause, he is less able to take away the cause of my disease: So the Physician of the politic Body, If he hath not wisdom, and knowledge, he can neither see, nor take away the causes of the corruption of Commonwealths: but by a man of understanding, a Realm endures long, saith o Pro. 28.2. Salomen. They had need of great knowledge and experience, who are appointed Instruments to preserve Regem. The King. jagem. The Law. Gregem. The Country. They had need to be learned, and able to carry the jethro of Counsel in their own Bosoms. There are many sores and sicknesses in a Commonwealth: Fraud is subtle: — mille necendi Artes: a thousand ways to deceive: And as Ovid of Autolicus, that he was — furtum ingeniosus ad omne: Witty in all kind of wickedness. The world is full of wicked wits. Magistrates had need of Serpentine wisdom, to p Cant. 2.15. take the little Foxes of the world: q jer. 15.19. to separate the precious from the vild. The Egyptians Emblem was, Oeulus cum Sceptre: an Eye with the Sceptre. The Heathens in their Hierogliphics did decipher jupiter with an Eye, and an Eagle: insinuating such a nature beseemed his Majesty, not to be deceived, or deluded by any Object: To be Eagle-eyed, and to be Lion-hearted. Magistrates should be for Wisdom, Eyes; for Instruction, Ears; for Protection, Hands; for Supportation, Legs. Like r job 29.15, 16. job, who was Eyes to the blind, feet to the lame, hands for the poor, to help the fatherless and friendless. The s Psal. 10 13. poor commit themselves unto you, for you should be helpers of the fatherless. t 1 john 5 19 Mundus in maligno positus, the world is set upon wickedness: yea (as u Mic. 7.2. Micah) Every man hunteth his brother with a net. So that I may say of the subtlety of sinners, as Caesar said of the Scythians, Difficilius invenire, quàm interficere; Harder to find them, then to foil them: like the fish Sepia, they can hide themselves in their own mud; or like the fish Atramentarius, they will so roar in the water, it is hard to catch them: So that the Magistrates, the Kings-fishers, had need of great experience, industry, and wisdom to catch them with the hooks of justice, who are so crafty, and slippery to avoid and escape them. Be learned therefore O ye judges of the Earth, and pray to God with * 1 King. 3.9. Solomon, Give unto thy servant an understanding heart, to judge this people, to discern 'twixt good and bad. None might come into the number of the Rabbins among the jews (as Picus Mirandula writes) until they could speak seven Languages: so none are fit for Magistrates, who are not furnished with good literature, and wisdom: And as you are (as x Act. 7.22. Steven speaks of Moses) learned in all the wisdom of the Egyptians; so seek to countenance Learning. It is an old and true saying; Scientia non habet inimicum praeter Ignorantem, Learning hath no enemy but the Ignorant. Tantum sumus, quantum scimus: not living, but learning should make a man esteemed. I say of Learning, as our Saviour of Wisdom, y Matt. 11.19. She is justified of her children. Be not like z Tob. 2.11. Tobyes' Sparrows, who built under Tobyes' roof, yet were a means to put out his eyes: but herein I use the modesty of the * Heb. 6.9. Apostle, We have persuaded ourselves better things of you, and such as accompany salvation, though I thus speak. Thus much, or little, of the first property Perspicacitas jugenij, Sharpness of wisdom: which I point at, not prosecute: for, Sus Mineruam, I am too shallow to put my foot too deep in your fountain. 2. Propertie, Audacitas Animi; boldness and conrage. So a Ex. 18.211 jethro adviseth Moses, to choose men of courage, etc. So the Lord creating josuah judge of Israel, b Iosh. 1.6. Confortare, et esto robustus; be strong and of a good courage. A joyful sight, when they on the Bench, like the men c Nab. 2.3. Nabum speaks of, The valiant men are in Scarlet: and as the Angel of d judg. 6.12. Gedeen, The Lord is with thee thou valiant man. Multi homines, pauci viri: many men, yet few of courage: like e Neh. 6.11. Nehemiah, Should such a man as Nehemiah fly? Courage an essential property to adorn a judge. A judge should not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without heart, or head. We read in the Fable, when the Hart is made a judge 'twixt the Wolf and Lamb, it must needs go on the Wolves side: Quis metuit offendere, cum judex metuit abscindere? Who feareth to offend, when the judge feareth to punish? Four ways (saith Anselmus) humane judgement is perverted. Timore, by fear. Amore, by love. Odio, by hate. Lucro. by lucre. But they who be in authority, should be free from these corruptions, the four mortal fevers of this courting Age. Men of courage, yet fare from choler, like the Puisition Hypocrates, of whom it is written; That he was never seen to be in choler with any man: who had many Scholars, yet permitted none to praclise till they had taken an oath before the Altar of Apolto, land brcuiate diseases to their uttermost power. A good precedent for Physicians, and a good pattern for Lawyers to abbreniate Suits to their uttermost power. A long Suit in a Court, like a long sore under a Surgeon, it may increase coin, it decreaseth credit. In the jewish Commonwealth, judgement Seats f Ruth. 4.2. placed in the gates of the Cities, intimating quick dispatch: Quod sacis, fac cuò. Suits should not grow aged, and gray-headed in Courts: experience speaks it; Non terminata negotia, donec enacuata Marsupia: The matter in hand, so long as money in hand. An hungry Age for money: Auri sacra fames; an industrious Age in the chase of treasure: many ready to crack their Lungs to plead for Fees: I confess a Lawyer's life is painful, riding from term to term, from Court to Court, a work to make a man sweat, and therefore no marvel, though the Client bring a golden bottle to quench the thirst. It is sitting, the Law should be costly, else it would be too common: Malice often gives up the ghost for lack of * Curia panperibus clausa est. gold: the world too full of wrangling Clients, and the Lawyer with an Ablative case, gets away the money, and throws them the bag; and many a contentious Client may say to his Advocate, as Balaams' Ass to his Master, g Numb 20.30. Am not I thine Ass, which thou hast ridden upon, since thy first time till this present day. They are ridden with golden spurs: and as Aquinas, in civil censures speaks; Damnum pecuniae propter bonum animae; Punishment of the purse may be physic for the soul: yet a Physician, who puts his patient out of pain by a quick recovery, is worthy of a double reward: sestina lentè, make slow speed is no good practice in Physic, or Law. But I pass these inferior members of the Law, they lie not within the way, or walk of my text, I dare scarce salute them, and except they make better speed, I dare not say, h 2 joh. v. 11. God speed. You who be the Rabbins of the Law, should be men of courage; animosi, luminosi; full of brains, and heart; to fear, or flatter none: judex cordatus quasi lat is quadratus; A stout judge, like a foure-cornerd stone; no wind or weather stir it, like i Psal. 125.1. Mount Zion, which cannot be removed: Qui habet se, habet totum in se, He who is Master of his own mind, is a sit man for this work. They who sit in Moses chair, should be men of courage, and good Conscience, and always think upon the sentence, which the young man put under the pillow of King Darins, k 1 Esd. 3.12. Truth overcometh all things: and to end this with Syraches l Ecclus 4.9. admonition, Deliver him who suffers wrong, from the hand of the oppressor, and be not faint-hearted when thou judgest. 3. Propertie: Henestas conscientiae: Honesty of Conscience. Now there is a threesold judgement: Coeli, above, in Heaven. Saeculi, below, on Earth, Conscientiae, within, in thy Conscience. And m Ecclus. 14.2. blessed is he, who is not condernned in his own conscience: Socrates may be your friend, Plato your friend; but Truth and a good Conscience prefer before all. The Conscience of a judge should be as true to God, as Sun to day; no way to be corrupted by bribery, or any partiality; able to say with n 2 Cor. 1.12. Paul: Our glory is the testimony of our Conscience: and truly to protest with upright o 1 Sam. 12.3. Samuel; Behold, here I am, bear record of me, whose Ox have I taken? whose Ass have I taken? of whose hand have I received any bribes, etc. It is a comfort to the soul, when able to bear a part in David's song, O Lord, thou knowest my p Psal. 7.8. Innocence. There is nothing worse (saith q Ecclus 10.9. Syrach) than a covetous man: for his Conscience will be corrupted with, Omnia haec dabo, r Matth 4.9. all these will I give thee. Therefore David's petition necessary, s Ps. 119.36. Incline my heart O Lord unto thy testimonies, and not unto Covetousness: The t 1 Tim. 6.10. desire of money is the root of all evil: Such a covetous judge u Acts 24.27. Felix, who did grope for a bribe. He who sells justice for silver, sells his Soul to damnation. It is a clause of a judge's oath (as I have heard) when he is promoted to that office, to repeat this diresull imprecation: If I do not justice, God blot me out of the Book of Life: a fearful oath, if not faithfully performed: Had they Robes as rich as Solomon, or dominions as large as Alexander, yet if corrupt, they may quake at their doom, to be blotted out of the book of life: O verbum ipsa gehenna terribilius; Chrysost. A word more terrible than hell itself: as * Wis. 6.1, 3, 4 Wisdom herself, Learn ye that be the judges of the earth, the Lord will try your works, and search out your Imaginations, and for the mighty abides the sorer Trial. Therefore x Psal. 57.1. David examines all, Are your minds set upon Righteousness, O ye congregation? and do ye judge the thing that is right, O ye sons of men? Many make their conscience poor, to make their coffers rich: we envy not the gravel which sticks in the throat of the unconscionable: It is better to be Pauperem pium, quàm prosperum peccatorem, a godly poor man, than an rich man. A little that the righteous hath, is better than the riches of the . And saith David, y Ps. 37.16. Ill gotten goods never prosper: and saith job, z job. 15.31. Fire shall devour the houses of Bribes. I have read, how the Sophy of Persia, being to send a great sum of money for an oblation to Mahomet in Arabia, would send none of his own coin, because it was gotten by ill means; but exchanged it with Merchants, whose money (he thought) was gotten honestly, and with a good conscience. Do unbaptised Idolaters know, that unconscionable offerings are unwelcome offerings to their false, and fictitious gods? and shall not Christians much more acknowledge, that the true God of heaven & earth loatheth the service & sacrifice of unconscionable sinners? he * Psal. 6.8. cries, Depart from me ye workers of iniquity. Many with a Tim. 4.10. Demas stoop for gold, & lose the goal; and What shalit b Matt. 16.26 profit a man to win the whole world, & lose his soul? Quicquid agas, prudenter agas, et respice finem: Remember the end, & you shall never do amiss: wealth is d Gen. 27.39. Esau's portion, the fatness of the earth shall be thy dwelling place: But God e Gen. 27.28. give thee of the dew of heaven, is jacobs' blessing: Gods children say — Non est mertale quod opto: If God prosper them with wealth, they praise God, and never practise to augment their store by a bad conscience: they seek not to set their nest on high, by f Hab. 2.11. making the stone to cry out of the wall, and the beam out of the timber to answer it. The Son of man, judge of quick and dead, is said to g Reu. 1.14. have Eyes as a flame of fire: Eyes to behold sinners, as a flame of fire, to punish for sin: Testes factorum stare arbitrabere Divos: h Heb. 4.13. All things are naked, and open to his eyes: he behold, all deeds of darkness: no curtains can keep out the light of his eyes: Horace: Noctem peccatis, & fraudibus obijce nubem: No cloud, nor night can dazzle God's eyes: i Zeph. 1.12: He will search jerusalem with lights, and visit the men frozen in their dregges, and say in their hearts, the Lord will neither do good, or evil: O Lord (saith k jer. 5.3. jeremy) are not thine eyes upon the truth? It is a poor comfort, laudari ore alieno, et damnari conscientia sua, to have the crouches, and commendation of the people, and to be condemned in their own conscience: but a joy to the soul, if able truly to say with l Acts 23.1. Paul, Men and brethren, I have in all good Conscience served God until this day. And as Austen accused by Secundinus, to have come from the Manichees for hope of preferment, answered; I esteem not what Secundinus faith or thinks of me, so long as my conscience accuseth me not before God. O te miserum! si contemnas hunc testem: Miserable is the man, who contemneth the testimony of his conscience. Remember S. m jam. 5 9 james caveat: Behold, the judge stands before the door: The n Reu. 20.12. judge before whom all shall stand. And to end this, as the o Gen. 4.7. Lord to Cain: If thou do well, shalt thou not be rewarded? But if thou do ill, sin lies at the door; the door of thy conscience. 4. Propertie: Impartialitas justitiae; impartiality of justice. justice is the quintessence of the Law, the essential property of a judge: Tandiu judex, quamdiu iustus: So long a judge, so long as Just: Nomen ab aequitate sumitur, per iniquitatem amittitur, saith Cassiodorus; A name given from equity, and lost by iniquity. The eyes of justice (saith Chrysippus) are pure eyes, and she hath open ears to hear Truth, without a golden eare-picke: The Heathens did dedicated justice to the Sun, which goeth immoveable in his circuit, seeing all, and seen of all: and The just (saith our p Matth. 13.43. Saviour) shall shine as the Sun in the kingdom of their Father. justice was borne on sound not halting legs: and earthly judges should imitate the judge of all, q Psal. 119: 137. justus es Domine, et recta iudtcia tua: Righteous art thou, O Lord, and just are thy judgements: yea, think upon jeromes' meditation; Surgite mortui, venite ad judicium, Arise ye dead, and come unto judgement. To remember r Psal. 58.12. David's saying, Doubtless there is a God, that judgeth the Earth: a judge above, to judge judges, and all below: Quid faciet Agnus, ubi aries tremit, Oregor: The s Reu. 6.15.16. Kings of the earth, great men, mighty men, rich men, are afraid of the judge that sits upon the Throne. All the Gods (as Homer feigns) could not ward a blow of jupiters' hand: If God be angry with you, I may say to you, as God to t Gen. 20.3. Abimelech, Thou art but a dead man. Kiss the Son, lest he be angry, etc. as it follows in this Psalm: Injustice is a sin, as red as scarlet; like Sejanus horse, to break his Master's neck: Factores legis nonessent fractores; Magistrates for justice, should not be ministers of injustice. Two Vipers seek to u Acts 28.3. leap upon the hand of justice. Bribery: Partiality. Let Benchers say to Bribers with Peter, Thy * Acts 8.20. money perish with thee. Or as said x 2 King. 5.26. Eliza to Gehasi, Is this a time to take money? Indeed y Prou. 19.4. Solomon saith, Wealth makes many friends. And the Greeks' have a Proverb, Fight with silver lances, and you cannot fail of victory. The French use a byword, Silver doth all. It was the z Mich. 3.11. Lord's complaint, Ye heads, judge for rewards: The * Esay 5.7. Lord looked for judgement, and behold oppression, etc. a Esay 10.1: Woe unto them, who decree wicked decrees, to keep back the poor from judgement. The Tole-money the Emperor Vespasian raised from his Subject's urine, gave occasion to this speech, Bonus odor lucri exre qualibet: The smell of gain is good from any thing: this corrupt gain breeds the Apoplexies, and Lethargies of the Bench. Truth should not be buried in a bag. To such as sell, or smother Truth, I say with b job 14.17. job, Their iniquity is sealed up as in a bag. Buy truth (saith c Prou. 23.23. Solomon) but sell it not: Estote amatores, non mercatores justitiae: Be Magistrates not Merchants of justice. 2. Partiality. judges are the kingdom's Rods, to scourge the great offenders, as well as the small: not like d 1 Sam. 15. ●. Saul, to spare Agag, and the fat cattle: Exuit personam judicis, qui amici induit He puts off the person of a judge, who puts on the person of a friend. A judge should not favour great men, or frown on poor men: Dat veniam coruis, vexat censura columbas: As Iwenal said of his time: I have read in a book called Paenitentiarius Asin●, this Fable: That the Wolf, Fox and Ass came together to shrift to do penance; the Wolf confessed, & the Fox dismissed: the Fox did likewise, and was absolved: But the Ass confessed, and his fault was this; that being hungry, he took one straw out of the sheaf of a poor Pilgrim travelling to Rome: for it he was severely punished, the Wolf & Fox devours him, and make a great matter of it: they comment upon it thus: Immensum Scelus est iniuria, quam peregrino Fecisti, stramen surripiendo sibi. A great offence it was, to pick a straw From Pilgrim's sheaf: we execute the Law. By the Wolf there, is meant the Pope, by the Fox his Priests, by the Ass the simple Laity, who shall pay well for their penance: So where Pilate is judge, e Mark. 15.15. Barrabas shall be loosed and Christ condemned: This partiality in justices made Solon and Anacharsis compare Laws, Aranearum telis, to the cobwebs, which catch small flies, when great ones escape: but want of equal justice bringeth woes to Common wealths. Demosthenes' being asked what preserved Athens so long, and made their Princes so famous, answered, the Citizen's delight in peace, the Orators are learned, the Common people fearful to transgress Laws, and the Magistrates delight in doing justice. We read that Cambyses flaied unjust Sysamnes for his bribery and partiality, and of his skin made a cushion for all succeeding judges to lean and look on: Let this be the resolution of a Magistrate, Fiat justitia, aut ruet coelum: Let justice prevail in the sight of men and Angels. Take away justice, and the world is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but Chaos, not a place of comeliness, but of confusion. Yet as there is a punishing justice, so there is a sparing Mercy: and as our dread f Star-Chamber Speech. Sovereign saith, no justice can be without Mercy: Nimia justitia incurrit peccatum: Aug. Extremity of justice injury: Draco's laws all bloody, and therefore barbarous. It is reported of Bias, an old judge of Greece, that he never condemned any but with tears: Verè amat, qui miserum amat; He love's a man truly, who love's a man in calamity: It was Claudians counsel to Honorius; miseris misereri, to pity the distressed: and Mercy did eternize Caesar; of whom the Poet: Est piger ad paenas princeps ad praemia velox, Quique dolet, quoties cogitur esse ferox: A Prince to punish slow, and swift to give, And when he must be cruel, did much grieve. Mitigat judicem pudor, et paenitentia reorum: Ambr. Let the sorrows of sinners, where is hope of amendment, mitigate the rigour of justice. Severitas quasi saeva veritas: Severity hath too sharp an edge, and is too quick a Surgeon: Deus praecipit charitatem, diabolus crudelitatem; God commands Charity, the devil commends cruelty: Austin's counsel excellent, Sic vi gilet tolerantia, ut non dormiat disciplina; Let Mercy so wake, that justice may not sleep. In one word, Diligite homines, interficite errores; Love the men, but punish their misdemeanours: so shall you rightly imitate the judge of all, who hath g jer. 9.24.1 Mercy for the penitent, h Esay 41.2. justice for the obstinate and disobedient. 5: Propertie: Aequitas Sententiae; Equity of Sentence. The i john 7.51. Law judges no man before it hear him, and know what he hath done, said Nichodemus. judicis non est, sine accusatore damnare: Ambr. It is not the part of a judge to condemn without an accuser: as Christ said to that Adulteress; k john 8.10. Woman, where are thy accusers? Equal Sentence must have sufficient Testimony, and be agreeable to the merits of the cause and crime. It is the Lords Commandment, l Levit. 19.15. Ye shall not do unjustly in judgement. The Thebans painted the pictures of judges blind, not to see friends, or malice foes: and without hands, not to feel bribes. Indeed the m Amos 6.12. Lord complains, They oppress the poor in the gate from their right. I have read, that Archbishop Baldwin boasted, that he never did eat flesh at any time, to whom a poor widow replied, yes (saith she) you have eat up my flesh; being demanded how, she answers, by taking away her Cow contrary to all equity and justice. n Psal. 53.4. Do not the workers of iniquity know, that they eat up my people like bread: Therefore the Lord often proclaims by his Prophets this Commandment to great men, & judges, o Esay 1.17. Seek judgement, relieve the oppressed, comfort the fatherless, & defend the widows. Their Motto may be that which was Hadrians' symbol, Non mihi, sed populo: Not borne for themselves, but others. To end this with the Lords Counsel to the king Zedechiah p jer. 22.3. Execute judgement, and righteousness, deburr the oppressed from the hand of the oppressor, vex not the stranger, the fatherless nor widow, do no violeuce, nor shed innocent blood. Thus I have a little touched the office and duty of the judges of the earth, their peculiar properties; wherein I may be said to me, as q 1 King. 10.7. Sheba to Solomon: Lo, the one half thou hast not told us. I confess I have no skill in the politickes, I only do remember the Ethics, to show what is good, and what the Lord doth require of you; Surely to do justly, to love mercy, to humble yourselves, to walk with God: as the Lord by r Mich. 6.8. Micah. And now as s Sam. 2.23. joabs' men, who did follow the chase upon Abners' host, when they came to the place, where Asail lay dead, there made a stand in wonder and pity; thinking how so brave a man came to so bloody a death: So here I will make a little pause, and stand and overlook a while these forenamed properties of faithful judges, and worthy Magistrates. To be wise, learned, men of good courage, of good conscience, unpartial in justice, and upright in Sentence: These ornaments ennoble judges, more than their Robes, wherewith a lorned; or their troops, wherewith attended: And these properties (Right Honourable) are your ornaments, who may say of them, as Cornelia did (to a certain woman of Campania, boasting of her bravery) of her sons the Gracchis; Et haec sunt ornamenta mea, these Sons are my ornaments: So you are wise, learned, of courage, of good conscience, upright, and equal in justice. These things afford our Country comfort, that now you come with Alexander's sword to cut a sunder the knot of sin, and sinners, which swarm in every place: It were envious, yea infinite to arraign the several sins of this Age: Let me name but three worms, which gnaw the belly and bowels of the Commonwealth: The Slowworm, the Glow-worm, and the Wild-worme: worms worthy to be crushed with the sword of justice. The Slowworm, Drunkenness, Idleness; swift to the Alchouse, but slow from it: they run to it, but reel from it: Multa pocula, multi morbi; Many cups breed many corruptions. These drunken drones dote on the two t Pro. 30.15. daughters of the horseleech, which suck out all their thrift; the Flemish hop, the Indian weed. These Alehouses, which nourish them, begin like Hydra's heads to multiply; and there these Maltwormes make their nest, saying of the Taphouse, as Peter of u Matt. 17.4. Tabor, Bonum est esse hic: It is good for us to be here: Vbi nec deus, nec daemon; Where they think both God and the devil are a sleep. Thus they wast their days, their health, their wealth, abuse the creatures, profane God's name: Love the Tavern better than the Tabernacle. It were to be wished, these common Drunkards might stand forth at the bar, and be punished as the Samians did their captives, brand them with the figure of an Owl, ashamed of the light who live out their days in loving the works of darkness. The Glow-worm, Cozenage, Cheating; the shops of Cities full of these Glow-worms: and yet there is another Glow-worm; Popery is a Glow-worm, and can cousin the Law, and come with their Statute-legs once a month to the Church; Lunae vituli, Mooncalves, whose religion is mutable like the Moon; carried like the * Acts 3.2. Cripple to the Temple, upon the crutches of Law or custom: or come a little before the Assizes, more for fear of Law, then love to God. Let such remember Austin's counsel; Quando timore, non amore fit bonum, nondum benè fit bonum: Where for fear and not for love, they do good, their good is not well done: Of these kind of Popish Glow-worms, I may say, as Lactantius of the Pagan gods, Nascuntur quotidie, a daily breed of them: These non serendi, veriùs feriendi; not sufferable, lukewarm parasites to God and man; and since the Gospel cannot make them blush, the Law should make them bleed: Haeretici corrigendi, ne pereant; reprimendi, ne perimant: Punish them lest they perish, and correct them lest they corrupt others. Moses and Aaron, the Magistrates and Ministers of God, like the x Ger. 3.24. Cherubins, set to keep the way to the forbidden Tree: they should wave the blade of the shaken sword, the one the sword of justice to correct the carcase; the other the sword of the Spirit to convert the conscience. It was the royal speech of our gracious y Star. Chamber Speech. Sovereign, saying, My heart is grieved, when I hear Recusants increase: Ecce gladius Domini, et Gedeonis nostri: Behold the sword of the Lord, and of our z judg. 7.14. Gedeon, and these able to make them decrease: and herein Primaque suscipite pro Ioue bella, patres: First, and before all draw forth your sword in defence of God's Word, let this be your primum Agite, as it should be every man's primum quaerite. A godly Magistrate is custos utriusque Tabulae, an happy instrument for the glory of God, and good of men; to punish all contemners of God's worship, and Anti-Sabbatarians, who have no care to serve the Lord in fear; and to use the words of the Psalmist, * Psal 45.3, 4. Gird thy Sword upon thy thigh, O most mighty, ride on, because of the word of truth, of meekness, of righteousness, and thy right hand shall teach thee terrible things. I would not be thought too bitter, I speak in general, I accuse none in particular: with a Acts 28.19. Paul, I accuse not my Nation: Yet honey was no b Levit. 2.11. offering for gods Sacrifice, neither must the sweet wax of Bees burn within the Tabernacle of the Temple: Wholesome Admonitions like c john 10.10. john's book, Sweet in mouth, and bitter in belly: and the Lord commands, d Esay 58.1. clama, Cry aloud, and spare not, to tell jacob their offences, and the people of Israel their sins. The Wilde-worme, Contention, the cares of Magistrates too often verberated with her querulous noises. Oppression is a Wild-worme, and stings to death, Specially if the worm be great. This Sin, Oppression, like e 1 Sam. 15.14. saul's fatlings, bleats in the ears of Samuel, and cries, Quousque f Reu. 6.10. Domine? how long Lord? Avenge our cause against these Oppressors. Faction is a Wild-worme, furious, and fierce in profession. Saint Cyprian doth report of Novatus, a seditious and pernicious Wild-worme, that he would not allow his own Father bread, being alive; or bury him, being dead: because he would not consent unto him in his heretical opinions. jesuites, Brownists, Anabaptists, Arminians, Separatists, all Wild-wormes. What should I name any more of these Babylonian brats, I say with the Psalmist, g Psal. 137.9. Blessed is he, who takes them, and dasheth them against the stones: The song of the Angels, is the sum of all your labours, and of our desires, h Luke 2.14. Glory be to God on high, peace on earth, and good will among men. Last part followeth: Pietas: Serve the Lord in fear. The principal point of all, and duty of all. But the public Assaires of this Time, Qui quid praecipies, este brevis. and your great Employments command celerity. I will top this Sheafe, I may not stand to thresh it out. And to begin with the Chorus which the Psalmist produceth, i Psal. 148.11. Kings of the earth, and all people, Princes, and all judges of the World, Serve the Lord in fear; For k Psal. 110.10. the fear of the Lord is the beginning of Wisdom: Deo date prima, qui vobis dedit omnia; Give God the first of all, who hath given you all: l Rom. 13.7. Fear to whom, fear belongeth: For blessed is the man, who feareth the Lord. Not so much your blood, your wealth, your farre-setcht line of pedigree, as your Christianity, piety, and service of the Lord, makes you great, and noble. They m 1 Sam. 2.30 who honour me, I will honour them, saith God. It is God (saith job n job 12.8. ) who puts on the King's girdle, that fasteneth honour about him. The o Ecclus 10.10 honourable Seed are they, who serve the Lord. They who are great in place, and in Authority in the Commonwealth, should Serve the Lord in fear, their good examples will move inferior members to do the like: as the pharisees told the Officers, p john 7.48. Num quis ex principibus? Do any of the Rulers believe in Christ? Great men, like the mayor proposition in a syllogism; vulgar people like the conclusion, they follow the premises of great men's precedents: their neglect in the service of God is exemplary, and like plague-sores infects the standers by, and lookers on: According to their good or bad example, — Totus componitur orbis. Popularity much moved by the planetorie motions of the highest Spheres. A great man whose life and light is good, et carbo, et lampas est; sibi ardet, et alijs lucet: Like as a coal, and lamp, warms himself, and enlightens all: And on the other side, the wicked are great, and greedy imitators of the follies of Superiors, — Tutum peccare Authoribus illis. Safe sinning with their Superiors: and being reproved, they will reply, nihil feci, nisi quod fecére principes: I did nothing, but that which I saw my betters do. I may say of great men, if corrupt, Sedes p●●ma, sed 〈◊〉. as one of Dice-players, Quantò peritior, tantò nequier, the more learned, the more lewd: the greater, the worse. Diogenes, when he saw a boy play the part of a Rakell, went and beat the Master, saying, Talia doces, siccinè instruis? teachest thou such things? Nothing sooner blind men, then bad examples of great men. Indeed it is a great weakness to be directed by corrupt precedents: It was good counsel of one to the Emperor Domitian, who perceiving most of his predecessors to be hated, was very desirous to learn what he might do to be beloved: to whom one answered, Tu fac contra; Do contrary to them. So should we do contrary to them, be they high, or low, who do forget their service to God: Better to follow the virtues of poor men, than the vices of great men. Well, Magistrates make other men's sins their own, and that 4. ways: 1. Connivendo: by Connivance. 2. Consentiendo: by Consent. 3. Consulendo: by Counsel. 4. Non corrigendo: by not Correcting. Let not the Leprosy of others cleave to you, who bear the sword: convince them, by your exemplary piety; correct them by your legal authority. It is the saying of q Ecclus. 10.3. Syrach, as the judge of the people is himself, so are his Officers; and what maber of man the Ruler of the City is, such are they who dwell therein: Confessor papa, confessor populus: Good orders among inferiors, where good example among Superiors: None too good to serve the Lord in fear, be they as high as Solomon in his Throne, or as poor as Samson in the Mill. Pharo in his profane pomp and pride, cries; r Exod 5.2. Quis est dominus? Who is the Lord, that he should know him, or fear him? but his fall may teach all: Discite iustitiam moniti, et non ●emnere divos: Learn by the fall of some, to be more wise, And never the eternal God despise. Let none forget their original this Lord who must be served in fear, framed all of dust, and shall bring all to dust: s job 1.21: Naked they came, naked they shall return; Authority shall fail, when piety shall follow to the Gate of Heaven: Miseranda oblivio originis non meminisse: They never rightly knew themselves, what they are, who forget what they have been, or shall be. It was t Gen. 32. 1●. jacobs' acknowledgement of God's mercy to him, With my staff I passed over this jordan, and now I have gotten two bands. So if blind Ingratitude would suffer many proud eyes to see it, or tongues to speak it; they had cause night and day to serve the Lord in fear, whom he by his favour hath highly advanced, and requires of them the dutiful tribute of humble service, and holy obedience. Remember the u Esay 51.1. Prophet's speech; Look unto the rock whence ye are hewn, and to the hole of the pit, whence ye are digged; and then with hearty vows of thankfulness glorify this Lord, and serve him in fear. They whom the bountiful Lord hath laden with earthly riches and honours, let them be like the full ears of corn, hang down their heads in true humility to the earth, from whence they came; or if their stalk be so stiff, that it bears above the rest of the ridge, let them then look up to heaven to render up holy and humble thankes, or else the Lord will soon bring the * Luk. 1.52, 53 mighty from their seat, and send the rich empty away. To whom God hath given much, he expecteth much: the greater Talent must render the greater Tribute. When one bragged to wise Lacon, of the multitude of his great ship, and Sea-furniture; the Wise man answered, I esteem not this felicity, which hangs upon ropes and cables: So at last your piety and service of the Lord, not your plenty, and prosperity, which is transitory, shall stand you in steed. These make of man's sacrifice smells never the sweeter before God, because they are clothed in silk; or because like the birds of Paradise, they are adorned with plumes, and fine feathers. God looks not on the gay and painted outside, in which he beholds man x 〈…〉. lighter than vanity: the inside he regards, he looks on your obedience, requires your service, love's your thankfulness, respects your holiness; and therefore I say with Saint y 2 Cor. 7.1. Paul, Grow up into all full holiness in this fear of God. Remember the General Assizes of all, when z Reu. 20.12. Great and small shall stand before God, and receive their reward according to their works. They who serve the Lord in fear, shall find an happy venite, Come ye blessed: they who do not, shall hear a most dismal discedite, Depart ye cursed: and well, if no more woe? Feign would the condemned sinners fly away: Heu fuge peccator, teque his (ait) eripe slammis: They wish the wings of swiftest birds to fly from the fury of these fierce flames; all in vain: they call and cry to the * Reu. 6.15. Mountains and Rocks, cadite super nos montes, & Petrae; Fall upon us ye rocks and mountains: Gladly would they be pressed to death with the ponderous weight of mountains, desirous to have the Rocks for their pillows, and Mountains for their coverlets, to hide them from the presence of the judge of quick and dead. Oh desperate voice of deep misery, to wish to be hid from Christ's presence; which to Gods elect, is as a refreshing Paradise; to the Reprobates, is as hot as hell, as terrible as the second death endured with the devil, and his Angels. I may say with Anselmus, Heu miser peccator, sic deprehensus, quo sugies? Latere impossibile, apparere intolerabile: Woeful sinner, who can rescue thee? impossible to escape, intolerable to appear. The Glorious judge will say, Ito lictor, ligato manus; Go Satan, jailor, to infernal souls, bind them hand and foot, cast them into darkness, where the a Esay 66.24. worm never dies, and the fire never goes out: The worm of conscience always gnaws the heart, yet never gnaws the strings asunder: fire everlasting; Semper punire, nunquam finire, No hope of ease, or end: Virg: una salus illis, nullam sperare salutem: Their comfort is, to expect no comfort: after many millions of years, still remain millions more: eternity of torment breaks the heart of all. Think upon this all ye, who forget God: fire, b Psal. 11.6. and brimstone, storm and tempest, this shall be your portion to drink. Too many are ready to serve Satan, who yet is (as Paracelsus terms him), a base and beggarly spirit, his wages damnation: but few are forward to serve the Lord in fear, who is the best Master, his reward is Salvation: The cry of the damned, at the judgement day, will be like the wish of the Roman Valerius, who when Caligula that monster was killed, and it could not be found out, who had done it; Noble Valerius rose up, and said, utinam ego, would to God I had killed that monster: so all will say at last, if not too late, utinam ego, Would to God, when time did serve, I had served the Lord in fear; would to God, I had killed those monstrous sins, wherewith on earth, I was enamoured; and now like Pharos c Ex. 14.23, 25. Chariot, they have drawn their master into the bottomless Sea of destruction. Sin, and Satan are like Actaeon's hounds, they devour their masters who feed and follow them. Fools make a mock of sin, saith d Prou. 14.9. Solomon: Cum illis ludunt, quae laedunt: They dally with their own vexation, like Wasps about a Galley-pot, for one lick of honey drowned for ever. Let us take pity upon our own Souls, and not lose them in the errors of our lives: Now e Esay 55.6. seek the Lord, while he may be found: Serve him in fear; So run that we may obtain: put holy f Matth. 25.10 oil in our Lamps, that when the Bridegroom comes, we may enter into the mansion of eternal glory. Remember g 1 Pet. 1.17. Saint Peter's precept, If ye call God Father, who without respect of persons, judgeth every man according to his works, See that you pass the time of your dwelling here in fear. To wind up all in one word: Principatum, quem geritis, ornate: Pythagoras principle to princes: Adorn your several places, With Christian, and sacred graces: Never cease your best endeavours to serve the Lord infeare: think it not enough Quaerere Coelum, sed acquirere; non Christum sequi, sed consequi: h Luke 11.9. Seek till you find, and knock till Heaven gate be opened unto you: Never forbear, or give over your search and service of God, until you come unto, Summum ad quod, caput bonae spei: The head and Haven of all good hope, — Quo mihi cursus erit: Where I desire to land myself, and all the Brethren at this most happy Haven; That when the King of Kings shall come and call us all before his Throne, we may receive that most heavenly Euge, i Luke 19.17. Well done good servant, you have been faithful in a little; k Matt. 25.23. Go and enter into your masters joy.. The Lord for his infinite mercy sake, grant to us all this Grace, that with soul and body we may serve the Lord in fear, call for mercy, pray for repentance, practice better obedience, that so by true faith in the merits of CHRIST JESUS, we may find forgiveness of all our sins, and never be condemned for them at the great day of judgement to come. That we may live in God's fear, and die in his favour, rest in peace, rise in power, and reign in eternal glory: To which blessed selicity he vouchsafe to bring us, who with his precious blood bought us, JESUS CHRIST the righteous. To whom with the Father, and the holy Ghost, be ascribed of us all, all praise, power, and majesty, now, and for ever. Amen.