Enchiridion Judicum, OR, JEHOSAPHATS CHARGE TO HIS JUDGES, OPENED, In a Sermon before the Right Honourable, the Judges, and the Right Worshipful, the Sheriff of the County Palatine of Lancast.  
Together with CATASTROPHE MAGNATUM, OR, King David's Lamentation, AT Prince Abners Incineration. IN A Sermon meditated on the Fall, and preached at the Funeral of the Right Worshipful John Atherton of Atherton Esq high-sheriff of the County Palatine of Lanc.  
By John Livesey Minister of the Gospel at Atherton  
London, Printed by R. I. for Tho. Parkhurst, to be sold at his shop at the three Crowns in Cheapside over against the great Conduit. 1657.   

Enchiridion Judicum: OR, JEHOSAPHATS CHARGE TO HIS JUDGES. OPENED, In a Sermon preached before the Right Honourable, Richard Newdigate, and Robert Hatton, Justices of Assize. And the Right Worshipful John Atherton of Atherton Esq high-sheriff of the County Palatine of Lancaster, at Lancaster, March 26. 1655.  
By James Livesey, Minister of the Gospel at Atherton, alias Chow-bent.  Exodus 23.13. 
And in all things that I have said unto you, Be circumspect.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Theodoret. Orat. 7. de Provide. 
London, Printed by R. I. for Tho. Parkhurst, to be sold at his shop at the three Crowns in Cheapside, over against the great Conduit. 1657.   

TO THE Right Honourable John Atherton of Atherton Esq high-sheriff of the County Palatine of Lancaster. And his eminently virtuous and Religious consort, Mrs. Marry Atherton. And also to my much honoured Brother in Law, Mr. Humphrey Chetham, son and heir apparent to the Right Worshipful George Chetham of Turton, Clayton, etc. Esq. Grace, Mercy, and Peace, from God the Father, through our Lord Jesus Christ, be multiplied.  
Right Worshipful,  
AMongst salomon's pious Parables, sacred Aphorisms, divine Apophthegms, and golden Sentences, more excellent infinitely than those of Plutarch, Pythagoras, and Hypocrates; it is noted, chap. 20.6. 
Tolerabile est semel in anno insanite. Sen.  Most men will proclaim every one his goodness; but at your command I have discovered my folly and weakness: which (●…ght Raleigh's instruction to his Son be observed) should, and would have been my greatest secret: it is an observable passage in Epictetus, 
Epict. Ench. cap. 69.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; yet, as I seldom grant, what in reason I ought to deny; 
Quod est potentissiwm imperand: genus, rogabant, qui ju●ere poterant Auson. Nostra non findimus aequor sponte sed audace● cogimur esse metu. Ovid  so now I shall not deny what in reason I ought to grant, viz. The notes of that Sermon upon the subject by you desired, and delivered in the place by you appointed.  
The subject of this Sermon is well worthy your eyes to peruse it, and your hearts to embrace it; they are verba vivenda, words to be loved, yea, lived; they are of vast extent, of catholic concernment: To Adam in innocency, yea, to the Angels before their fall and Apostasy, it might have been given in charge, TAKE HEED WHAT YE DO.  

Therefore Lycurgus would not permit the Lacedæmonians to marry, if very young or old. Zenoph.  Most Worthy, for weighty and momentous considerations, is this subject of your cars; but too high for his tongue, who is so raw and young, not having seen so many years, as a month hath days: What the Philosopher saith of marrying is most true, of preaching, young: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and in another chapter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Arist. Polit. Lib. 7. cap. 16. & 9  in young persons there is most strength and ability, in the ancient most wisdom and solidity: 
Ast tempora certe virtutem non prima negant, non ultima donant. Iscan. de bello Tro. lib. 1. Nam facilis cuivis rigidi censura cachimni, & pueri nasum Rhinoce●ot●s habent. Juven. sat. 10. Martial. lib. 1. Ep 3. Aug. Epist. 1. ad finem.  Such as the discourse is, 'tis entirely yours: I challenge no more in this book, than Augustine did in that bastard boy, Adeodatus, of which you read in lib. 1. confess. cap. 9 Ego nihil in illo puero praeter delictum habeo; may it lie by you as an humble monitour of your duties, and hearty memorial of my dutifulness, it is sufficiently honoured, though both it and I shall be by others censured, or stigmatised; you will find it at leisure to be read, when you can have leisure to read it; nec onerosum sit praesens, quod cum voles ponitur, cum voles sumitur, as Augustine speaks to his Volutian.  
That it is so short and plain, your worships I hope will excuse: God and you commanded the one, the weighty affairs required the other; they say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; not that which is much is ever well; but that which is well, is ever much: what could be said in an hour; to which I was confined, though I somewhat transgressed without a check: Lessius tells us the Italians have a Proverb; he that will eat much, must eat but little; it is true of, and applicable to speaking. Of this second transcription, I may say as Physicians do of the second concoction, it doth not amend the first, except in what is extralineary little, very little is superadded.  

Nihil tam conveniena Deo quam beneficent●a; nihil autent tam alienum, quam ut sit ingratus homo Lactan. de ira dei ad Donat. cap. 16. Senec. de Benef. lib. 4. cap. 10. Saepe & non rediturus gratus est, & ingratus qui reddidit.  I cannot but with much thankfulness to God and you, record your many noble favours to me, and my family: Seneca would not do good to such, as he thought would only do good again to him; but to such as would be thankful; for (as he truly) such as can return again the like, are not ever grateful; but such as are grateful, could they, they would ever return again the like; therefore (says he) I will pass by the rich, and give unto the needy; erit enim in summa inopia gratus, & cum omnia illi deerint, super erit animus: The Lord show mercy to the ancient and eminent house of Atherton, and grant that you, and yours may find favour with the Lord at the great day; how eminently instrumental, and useful you have been in times of war and peace, both to Church and state, each tongue can tell: I remember that excellent passage of Erasmus to Alfonsus Fonseca, ut est modestiae non agnoscere▪ laudes hominum, ita gratitudinis est non tacere viros, per quos numinis benignitas tanta commoda humano largitur generi: But it is not my purpose now to praise; may I not be your Herald to the World, yet I humbly crave leave to be your Orator to God; and from him (having your noble souls, your heavenborn spirits committed to my charge) give this word of advice, that something may be said, which concerns you as Christians here, as well as something to your more public employments, relating in the discourse following: It is humbly offered, and ushered in with that of holy Augustin: Attend regis humilitatem, non respuit David verba praecipientis, non dixit, Nathan, Audes mihi loqui Regi? rex sublimis Prophetam. audit. 
Enatrat. in Psal. 51. mihi p. 583.   
1 Labour to improve the afflictions and weaknesses upon you, to the glory of God the inflictor, and the eternal good of yourselves the afflicted: endeavour to see God's hand, and end in them; corrections are not ever for one and the same end, but they are ever from one and the same hand: 
Quid de panarum acerbitate querimur? unusquisque nostrum ipse se punit. Salu. de Gub dei. lib. 3. p. 113.  there is no penal evil in Court, or Country, in C●t●, or Family, but God owns it; on whomsoever, and whensoever the ●od falls, it must be acknowledged. God did it, man deserved it: it is from him providentially, from us procuringly: There is in the least twig, (if sanctified) a double virtue: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; a preventive, preparative, preservative, and sanative virtue: his design in our corrections is the subduing of our corruptions, to make us white; 
Daniel 11.15. Heb. 12.10.  not for his pleasure, but our profit, to make us partakers of his holiness: It is to cause us look more  
Inwards, suffering times, are searching times; 
●am 3.40. Amos 9 9  O that the diseases upon us, and the distractions without us, might have this influence on us, to make us search what's amiss in us, and also to mind who and what's above us: 
Psal. 100LS. 1.  upwards, when we are at the lowest, we should look highest, and last are worst: 
Rev. 22.11. Gen. 6.3. Ambrose being in the house of one who boasted that he never had any calamity in all his life; come says he, let us make haste out of this house, lest some remarkable vengeance of God fall upon us.  This is the last of all we read of in his Word, which shall seize upon wicked wretches in this world: Not to be corrected, is one of the greatest corrections; such a permission is the most direful, doleful affliction: It would be the saddest day that ever your eyes saw, the most dreadful voice that ever your ears heard, should the Lord say; Let them alone, my Spirit shall no more strive with you: Never did gracious heart say in cold blood; 'Tis ill for me that I have been afflicted.  
Secondly, Be frequent and fervent in those high and holy duties of Praise and Prayer.  
Of Praise: It is due to God from every creature in the World, and from every corner of the World; it waits only for him in Zion: True Saints will as soon cease to have a being, as a blessing from, and for their God: Sickness is God's servant; as the Centurion said to his soldiers; so doth God to sicknesses: 
Matth. 8,9.  Go to such a family, or person of quality, and they go; return, and they return; are your pressures in measure removed? Let the mercy of God in this be remembered; and his name, which is alone excellent, be praised; excellent is that observation of chrysostom.  
Job foiled Satan more when he praised God, than Satan did Job when he plundered him. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.   
Job was more illustrious▪ when he sat a upon the Dunghill, with the cross in his hand, than when he sat upon the Throne with a Crown on his head. God hath dealt with you in much mercy; not in wrath and fury: I dare say his dispensations are not, 

According to the fierceness of his wrath:  
Nor according to the strictness of his Justice:  
Nor according to the greatness of his Power:  
Nor according to the demerits of your sins:  
Nor according to the extensiveness of your fears:  
Nor according to the malicious desires of Satan:    
What then remains, but that you love him, and land him as long as you live; yea, though your days shall end, yet this duty shall never end: An endless eternity will but serve the turn for you to praise him: when you was at the neediest, was not he nearest? Cum duplicantur lateres venit Moses: 
Alsted. in Exod. cap. 5. Ubi deficit humanum concilium, ibi incipit divinum auxilium. Alsted in Exod. cap. 14.  When Moses came, the bricks were doubled; and when the bricks were doubled, than Moses came: 'Tis observed by Alsted out of Philo; when the help of man faileth, then comes help from Heaven; in the Mount the Lord is seen: God can comfort us by the same Rod where with he corrects us. Thy Rod, and thy staff, they comfort me, saith holy David. In the midst of his Judgements he hath remembered to be merciful: It is our duty and discretion at the remembrance of his mercies, to be thankful; had God mercy on Paul, restoring Epaphroditus to health? certainly he hath showed no less mercy to us in restoring your worship to health: Let us therefore unanimously manifest our thankfulness for this mercy, by our dutifulness to his Majesty: The Persians so abhorred ingratitude, that as Zenophon tells us; 
Zenoph. de Instit Cyri. pag. 4.  they had actions against unthankful persons, and would call them, for this only, into the Court: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Bless we him with our lips, and with our lives; 
Aug. in Psal. 145.  for thankful hearts, and thankful lives, they are the life of thankfulness: 'tis excellent advice which the Father gives. Noli cantilenae bonae tuae obstrep●re malis moribus, plus ille attendit, quid vivas quam quid sonas: you might have suffered seven times more but he hath punished you less than your iniquities deserved: Deo gratias, be that your name, and work: 
Augustin writ his 49. Ep. to one, called Deo gratias.  Thou art my praise, said weeping Jeremiah: Paul in sufferings more than any, in doxologies above all, Christ under the cross and curse: Father I thank thee: And comes not help from Heaven to draw our hearts towards Heaven? 
Prayer.  Prayer is a Christians great ornament, and muniment, his very aliment, and element; his great advantage, top privilege, fealty and homage▪ 
Ephes. 6.18,19  'Tis ●…matura armaturae Christiani: And hath a special influence upon all the other pieces of our spiritual Armour: it keeps the girdle of Truth upon the loins; 
Vide Aquin. in Ephes. 6. Deus bone, qualis est haec exhortatio● quam plena terroris, quam vehemens, praesertim si quis ponderet illa; per omnem orationem in omnium tempore, in omni instantia● & tamen plerique nostrum ita se gerunt. ac si neque orandum, etc. Bellarm. de Ae●. Faelic. lib. 5. p. 370.  it ties together the breastplate of Righteousness; it keeps on the shoes of the preparation of the Gospel upon our feet; it keeps the shield of Faith from breaking, it inlivens Hope, and acuates the Word, the sword of the Spirit: Certainly man's invocation of God, will immediately follow God's vocation of man: Every child of God can speak as soon as he is new born; He can, and will ask his heavenly Father's blessing: Better we had never been born into the World, than to go stillborn out of the world: He that makes Religion his business, will pray daily, as for daily bread, so for daily grace: A man of much prayer, is a man of much grace, commonly: if you observe it, prayerless Families, are graceless families: Sin will bring down duty, or duty will bring down sin: By Prayer the course of Nature hath been stopped, the waters of the Sea have been divided; burning flames have been quenched: Devils have been ejected, dispossessed. Luther, with others of Heavens Favourites being in prayer (as I once heard from a judicious Doctor, 
Dr. Hill of Cambr.  and since have read the Story) recovered a young man out of Satan's Jaws, who had given his soul to him, and sealed the indenture with his own blood: The Indenture sealed, was thrown into the house at the window, as they were in prayer: 
Luther.  vincit invincibilem, ligat omni potentem: By it journeys have been shortened, mountains have been leveled, temptations repulsed, diseases removed: 
Psal. 50.15. 2 Chron. 26.5  The prayer of Faith shall save the sick; the sick person, or Nation; most proper therefore for you, and you are like to be most prosperous: As long as he, (viz. Uzziah, a King, a man of quality) sought the Lord, God made him to prosper: 
Solus est Deus qui nunquam frustra quaeri potest; nec cum invenire non potest; melius est Deum non ●nvenisse, quam non quaesivisse. Bern de Consider. ad Engen. lib. 5.  I have lately hinted, yea handled this more fully, from another Subject, Ephes. 6.18. In which, to say no more, was opened the Christians daily task, of Praying always, why always? How in the Spirit, always; (but to hint) because we are needing always; they who have tasted most, have had but some tastes at most of the Lords graciousness in his Ordinances, Providences, Promises, etc. The world is alluring always, Satan is tempting always, as the Lord waits that he may be gracious, so the Devil watches to destroy, because he is malicious; and we are sinning always; his people love him always, and it is not a principle of pure need, but of pure love, that draws the Saints (in whose hearts the Love of God is planted) to the Throne of grace, and which is the sum of all: Our God is giving always, when we are not at leisure to ask; 
Compare Gen. 18.32. with Jer. 5.1.  he is at leisure to give, he doth not suspend, and cease bestowing, when we cease begging: First, Abraham ceased to ask, than God ceased to grant: He that came from fifty to ten, 'tis ten to one, would have come from ten to one; had Abraham still continued, though some of the learned say otherwise.  
Deus cohibuit mentem animumque Abrahae, ne pergeret ulterius deprecari pro Sodomitis. Tostat. & Perer. in Gen. 18. pag. 603.  
O pray! pray then; you have greater mercies than others, greater opportunities than others, greater engagements upon you than others; all which are obligatory: distresses are renewed from Heaven, to renew your humble addresses to Heaven: In their afflictions they will seek me early, and earnestly: A child of God would not for a world be a mere stranger to the power of, and comfort in this great Ordinance: the most and best good is got upon the knee; the Scholar studies well, that prays well: the Magistrate rules well, that prays well: 
Bene o●asse, est bene studuisse. Luther.  Doctor Ames got his learning by praying, and Solomon his wisdom; Bonaventura (that Doctor Seraphicus) being asked by Aquinas from what books and helps he derived such holy and divine expressions and contemplations; he pointed to a Crucifix, and said, Iste est liber, etc. prostrate in prayer at the feet of this image, my soul receiveth greater light from Heaven, than from all study and disputation: of this Monkish tradition and superstitious fiction, some use may be made: The soldier fights well, that prays well, and therefore Constantine commanded that his Effigies or Portraiture should be drawn, not as other Emperors in their Armour, leaning; but as in a praying posture, kneeling: O pray again: Christ must ask, if that he would have: Can we expect to have, especially mercies in mercy, and yet not ask? He is good, but to the soul that seeks him, Bonus quaerentibus, said the Father: He is good to all that seek him; better to them that find him, best of all to them that have full fruition of him: 
L●m. 3.25.  Take heed how, and for what you pray: you may ask and miss, if you ask amiss: strive more for fervency, than for fluency: you may know if you pray in and by the Spirit: if you have the Spirits assistance, you shall be sure of the Father's acceptance: The Spirit, if it help you to pray, it will help you to practise; it will help you with working affections, as well as with winning expressions; it will humble you in, by, and after duty, if it help in duty.  
Thirdly, Do your endeavour to set on foot that precious Ordinance of the Supper amongst us: Peter observes in his Epistles, that there are four things very precious; they are the most precious things in the World: non patiuntur hyperbolen: 

Precious Faith, 2 Pet. 1.1. a dram or grain of this, is better than a tun of gold.  
Precious Promises, 2 Pet. 1.4. without which, were not the Saints of all creatures most miserable?  
Precious Christ, 1 Pet. 2.4.7 and also  
Precious Blood, 1 Pet. 1.19. O the virtue in it, the value of it: through this Red Sea you must pass to Heaven: May, you have, and enjoy this Sacrament sometimes abroad, why not at home in our solemn Assembly, who is contented, though he find bread in his neighbour's house, to be without in his own? who can sit down at his own Table, and not think of Christ's? How can we expect good by the Word of Christ, while we are without the blood of Christ:   The Albigenses despised Sacraments, defaced the Bible with their urine and excrements; 
Aug. Ep. 5●  but the vengeance of God followed them; an hundred thousand of them were slain at one time by the sword of men on earth, and by fire from the God of Heaven: Julian was so met with. Calvin in Act. 20.7. Aug. in Joan. Tr. 26. 'Twas anciently had every Seventh day, yea, every day of the seven; not now in many places once in seven years: Who can forbear smiling at the School-mens seven Sacraments; or weeping at our one alone: Woe (not) to it that is alone, but to us that suffer it to go alone, is the necessity of them, and virtue in them.  

Vide Aq. p. 3. qu. 60. & 62. de Numero.  Absque dubitatione tenendum est Sacramenta Novae Legis septem esse, nec plura, nec pauciora. Est. lib. 4. Dist. 1. Paragr. 13. Biel. lib. 4. Dist. 2. Quest. 1. So great with them, and of none with us? Precious in the sight of the Lord is the blood and death of his Saints: and truly precious in the sight of true Saints is the blood and death of their Lord Jesus: Shall I transcribe the passages of two learned men, an ancient, and a modern writer: 
Gabriel Albaspin. Observat. lib. 1. Observatio. 17.20. p. 146.  Quanti debet esse hominibus sanguis & crux Domini nostri jesu Christi, cum Deus in hoc & altero saeculo tantam mercedem reponat iis martyribus, qui vel unius sanguinis guttam profuderint, etc.— Etsi gratia Dei non est alligata Sacramentis, ea tamen cum offeruntur, non sunt respuenda, negligenda, sed inquirenda, etc.  

P. Martyr in Sam. p. 128.  By this, grace is increased, comforts are enlarged, experiences are acquired, the Covenant is sealed, the infinite love and free grace of God is discovered; the sufferings of Christ manifested, life eternal assured, etc. The damned spirits in Hell, know now in great measure the preciousness of Christ whom they contemned, the usefulness of this high and holy Ordinance, which they slighted, and profaned, the nobleness and transcendent excellency of their souls, which they have eternally damned; this they know, and the knowledge hereof increaseth their anguish and horror: Let us now in this day of grace, labour for this, and improve all means of grace: change but the word, and I may say, THAN shall we not be ashamed, when we are fitted for, are partakers of, have due respect unto, and make good improvement of all his Sacraments. 
Alluditur ad Psal. 119.6.   

Estius in Sen. lib. 2. Distinct. 16. & 17.  Fourthly, Meditate frequently of the superlative excellency of your precious souls, and diligently labour to secure and assure the salvation of them to yourselves: A rational soul is of more worth, than all the world; they are great losers, who gain that with the loss of this: It were easy to demonstrate the transcendent preciousness, of our souls: but to convince, or to persuade men to walk up to this conviction, especially persons of quality; hic labour, hoc opus est: I hope and know better things of you, though I thus speak: I crave your consideration however; that  

Heb. 12.9. Zach. 12.1. Vide Photii Epist. 133. Taras●o Patricio. Aug. Steuch. Eugub. de perenni Philosophia lib. 9 cap. 10, & 11. Zenophon Memorab. lib. 4. pag. 634. Plotin. Enne● ad. 4. lib. 7. c. 10  The most high challengeth a more peculiar relation to them, and interest in them: Therefore he is styled the Father of Spirits, and he is the Physician of Spirits, and he accounts it a special part of his glory to form the spirit of man within him: the soul, it is the breath of God, the beauty of man, the wonder of Angels, the envy of Devils: It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Plato calls it, a celestial plant, and of a divine Offspring: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Zenophon, speaking of the nobility of the soul; I shall pass by what Plotinus hath in his Enneads all along: besides the soul of the world, at which he once and again hints; how excellently doth he portray the Origen, and discover the nature of man's immortal spirit: It is a Deo, though not, de Deo, as the Gnostics thought and taught: To this add, The soul is under the command of none but God alone: In conscientiam dominari creaturae non est competibile: this speaks out the excellency of it. The soul is in a capacity to enjoy communion with God, and to receive the communications of those divine excellencies which he hath to communicate: 
Dan. Heins. Exercit. Sacr. in cap. 4. ad Ephes.  It may be said of man, as Jerome doth of Paul's Epistle to the Ephesians: It is Epistola media, homo est creatura media: As Jesus Christ stands 'twixt God and man, so man stands twixt God and the creatures: 
Fecisti nos Domine prote, etc.  Again, the soul cannot be satisfied with any thing, or saved by any thing, God excepted; there is in every gracious soul a holy pride, most pleasing to the God of Heaven, to scorn all the world in point of satisfaction or salvation; or consider them in relation to the Angels, souls are of an Angellick nature, most true is that of Comineus, 
In his Philosoph. repurg.  Ange lus est homo nudatus, homo Angelus vestitus: An Angel is a man stripped, a man is an Angel, clothed with clay: Again, weigh well the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the incomparable price which the Son of God paid for the redemption of the soul; 'twas not the spoil of richest Provinces, not the price of Cleopatra's draught, not silver, or gold, but the precious blood of Jesus Christ: 
Vide Plot. ubi supra; & Vossium de anima separata.  The immortality, and immateriality of it speaks forth the transcendent excellency of it; as also the rich and rare endowments, and noble operations of it: The excellency of the case, or cabinet, viz. the body, intimates a more than ordinary excellency of this watch, or jewel: though in some respects the body of man be called, a vile body, as being subject to vile diseases, to vile abuses, in comparison of what it was in its primitive constitution, and of what it shall be at the great day of the resurrection, yet is the body of all materials the most excellent, as Pererius well observes: 
Perer. in Gen. 2.7. pag. 128. Cal. lib. 12. de usu partium. & lib. 9 de plac. Hip. & Plat.  When Galen saw the Anatomy of a body, he cried out, The God of Nature: Abdala the Saracen, and Phavorinus, of whom we read in A. Gellius, admired at nothing in the world, but man; at nothing in man, but only his soul: This is (said Augustine) a greater miracle in man, than all the miracles wrought amongst men: the body is comparatively vile; it is, Jumentum animae, sperma faetidum, saccus stercorum, esca vermium, etc. but the soul is a demi-semi-God, dwelling in an house of clay: 
Senec. Ep. 31. & 41.  Anima vero vicina est substantiae Dei, etc. 
Aug. in Psal. 144.  as Augustine excellently asserts the nobility of it from its operations: But once more, it is the measure of all other excellencies; as thus, every thing is accounted so far forth excellent, as it is subservient to the soul, and conduceth to the felicitating of it: Now, who will cast Pearls and Jewels as chips at his heels; who dare, consideratis considerandis, curare cutem, magis quam animam: mind his bag, his back, his belly, his body, his house and horse, neglecting his immortal soul, which is by nature incomparably more noble; of our cares, fears, prayers, tears, means, and pains, the greater part should be for, and about the better part. 
Merito poscit studia majora pars melior.   
Excellently Epictetus a Stoic Philosopher; it is a sign of a sottish, blockish man, to be long about any thing which concerns his body; to be long in exercising, in eating, in drinking, etc. These are to be done by the by; but all the care is to be employed about the soul.  

Euchirid. c. 63. per totum.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  

Quis suror est, viles a vobis animas vestras haberi, quas etiam D●abolus putat esse pret●osas? quis furor est, viles a vobis haberi, quas etiam●lle charas vobis debere esse dicit? qui viles facere cona●ur, ac per hoc, quicunque animas suas negligunt, etiam infra judicium Diaboli se amant. Vide Salvian. lib. 3. ad Eccles. Cath p. 431.  In the eyes of God: Angels, Devils, and men, Christian, and Pagan, it is precious: Let not us dishonour that by which we are so much ennobled, and advanced; and which by the glorious Angels is so much admired; and by the apostate spirits envied: 'Tis dishonoured in a word; when we think to satisfy it with riches, honours, or terrene things, with any thing, God excepted: It is as if we should entertain a King at our Tables with chaff, dung, or bare bones to pick: when we contaminate and pollute it; it is worse than to cast dung in the face of a Prince: when we suffer Satan to possess our souls; it is to lodge Wolves or Bears in royal palaces: when we make more provision for our bodies, than for our souls; it is as if a man should dandle his Dog, and bid, out with the child; serve his Swine, and starve his Son; as if a man should prise the Cabinet above the Jewels; or the Goldsmith weigh his dross, but throw away his gold; or as if the Husbandman should gather the stubble into the Barn, but leave the corn to be devoured by the beasts of the field, and fowls of the Air: and when we act not rationally, religiously, as if there were no more in us than sensitive souls: when we endeavour not to understand the wants of them; and to have thoss wants supplied. 
Si recte quidem carnem famulam, animam vero dominam esse dixerint, non oportet posteriori loco nos dominam ponere, ac famulam iniquo jure praeferre. Euch. ubi supra.  It was Eucherius his sad complaint in an Epistle to Valerianus: Multus corporum curationi impenditur usus; multum huic op●rae in spem medelae datur; nunquid medicinam anima non meretur? etc. and then do we dishonour it: When we give no diligence to be sure of the salvation of it: Shall I present you with some persuasive considerations, to close with that: to give all diligence to secure, and be sure of the salvation of your souls?  
It is a piece of choicest policy to secure that which is worth all the world: Our souls are such things.  
It is the greatest equity to do this for the soul, since all we do, we do with the soul; the body is a liveless lump: it is the soul in the eye, that inables the eye to see; in the hand, that inables the hand to work, etc. Nothing else can be made sure, but this may: 
Chrisost. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Ergo, riches cannot, they are lying, and flying vanities: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. nothing more unfaithful; they are as deceitful, as delightful, yea more: the world like water, the more we grasp at it, the less we hold of it; like sands in our hands, the faster we gripe, the faster it will go: Honours cannot: 
Psal. 49.12.  The Courts of Princes are paved with Ice; a fall is soon catcht, and proves fatal: What are earthly honours and applauses but magnum nihil the lightest plumes of worldly honours (said one) are tossed up and down, and down and up, by the lighter puffes of popular humours: the very aspects of the Moon herself are not so changeable, and variable, as the respects of most men: Relations cannot: 
Ezek. 24.16. Hos. 9.11. Job 1.10.  Ezekiel may lose the delight of his eyes, Ephraim his glory: Never was any surer of his posterity than holy Job; not a child, nor a chicken of his but was hedged about on every side, yet he lost all on a day: Life itself cannot: 
In Psal. 29. Mihi pag. 189.  Non est diu (saith Augustine) quod habet extremum, that cannot be counted long, which shall have an end: we must all die, and be as water spilt upon the ground.  

Paulin.  Humanis opibus sperare salutem  
Nulla salus, nec enim mortem mortalia pellunt.  
But assurance of our salvation may be obtained: this may be made sure, and it is worthy the most solemn consideration: There may be a controversy about our souls: Others may question our interest in Christ, and that redemption purchased by Christ: we ourselves may draw sad conclusions, especially in the hour of temptations, and day of desertion against ourselves: Satan certainly will challenge the greatest right to them: if he cannot cast our souls into Hell, he will cast an hell into our souls: And at the last day there shall be a final decision of the controversy to whom our souls belong; God will determine it: I say no more, but that it is the very life of this present life, to be assured after this, of a better life: The denial of the former Truth (saith Luther) were there no other error in their Doctrine, is cause sufficient why we desert the Roman Church. 
Luth. in Gen, cap. 41.   

Christus meus, & omnia.  Fifthly, Study Jesus Christ, his preciousness and usefulness more: precious he is, in respect of what he is, in himself, or in relation, whether to God the Father, or to the true Believers; in respect of what he doth, as Prophet, Priest, King, Head, Husband; in respect of what he hath: and also in respect of what he suffered: 
Nihil mihi sapit, in quo non sapit Iesus Christus.  By your apprehensions, and appretiations of him; your affections to him, your desires and breathe after him; your undertake for him, your unsatisfiedness without him, your conversings with him, and your delighting in him, you may understand if he be so to you.  
None ever felt the burthensomeness, saw the dangerousness, or tasted the bitterness of sin, but they acknowledged his preciousness. 
Cui Christus incipit dulcescere, necessum est amarescere mundum, peccatum & omnia sublunaria.   
He is useful to all ends and purposes; no redemption, no reconciliation, no justification; no sanctification, no consolation, no salvation, no grace, peace, glory, without him: Augustine excellently asserteth this saying,  

See Predeaux praelect & Daven D●term. Acosta. lib. 5. de procuranda Judorum salute. cap 3. Dr. Tuckney in Act. 4 12. Maldon in Mat. 11.21. Gentiles po●etant, etc.  He who teacheth that a man may be saved without Christ (as some of the schoolmen do) I doubt whether that man can be saved by Christ. 
Qui dicit hominem salvari posse sine Christo: dubito an ille per Christum salvari potest.   
He is all in all to them, who see they are nothing; can do nothing, and have nothing at all without him; but of this you have lately heard so much; now therefore no more.  
Sixthly▪ Commune with your own hearts; allow me the least skill in divinity, and I will say, a great deal of true Christianity consists in this, and our sincerity is much discovered by this: 
In Psal. 49. Revel. 4.8.  It is the holy Counsel of Augustine, and the Saints daily practice; Ascend tribunal mentis tuae, esto tibi judex, dic Deo tuo, etc.  

Vide Marlora tum in locum.  In the Apocalypse you read of four living creatures, full of eyes, before, and behind, and within: The first was like a Lion; The second like a Calf; The third had the face of a man; The fourth like a flying Eagle: Various are the glosses on that Text; some understand, and say, they betoken Christ, who was born of the Virgin, as a man, suffered death as a Calf, risen again like a Lion, mounted up as an Eagle: Others thus; the four Creatures hold forth the four sorts of Officers in the Church: 
Mr. Cotton.  The Lion the ruling Elder; the Ox the Pastor; the Man the Deacon; and the Eagle the Teacher: But they were Angels, and are said to be full of eyes, because of the vastness and clearness of their knowledge: 
Tom. ad. Qu. 58. Artic. 6, 7. p. 1. q. 106. Ar. 1.  Vasquez speaks much of their Matutin, and vespertin Knowledge; and Aquinas of their light of Nature, Grace, and Glory; of their concreated, revealed, and experimental knowledge: Gregory compares holy men on earth to those blessed Angels in Heaven: The Saints are now Evangelical, anon they shall be Angelical: they are full of eyes within, they look within, and without, above, and about, but they fix chief on Christ, and their own consciences: It is sad to see near and dear relations (as Husband and Wife) sit down together, rise up together, walk out together; come in together, and yet never change word with each other; but O how sad! to see a man and his heart such strangers one to another: Hoc: Hoc nos pessimos facit, said Seneca; 
Epist. 83.  this is it that makes us so vile; and therefore prescribes in another Epistle, 
Vide Senec. Ep. 28. & 80.  Quantum potes teipsum coargue, inquire in te, accusatoris primum partibus fungere, deinde Judicis, etc. 
Franc. Suar. Nullum majus, nullum melius negotium est, quam ire in interiora mentis, & Secretaria cordis. Aug. in Psal. 33. Conc. 2.  The little time which that acute and profound man spent every day in the search and examination of his own heart, and conference with his own conscience, was more dear to him (as I have read of him, and believe it would be found most true, would we be persuaded to try) than all the rest of the day which he spent in controversals: It was Constantine's constant practice, as Eusebius reports of him, to shut up himself in a secret place of his Palace, where he had his Soliloquies: You are persons of quality; look upon him, and do likewise: It was the practice of one better, and greater than he is, that writes or reads this: 
Psal. 77.6.  In the night I commune with mine own heart, and my spirit makes diligent search: how suitable, savoury, seasonable, how sweet, advantageous, and profitable this may be to you in your present condition: I cannot tell you before, but do it, and you will tell me hereafter.  

On this day read and ponder, Psal. 143. ult. Psal. 36 7,8. 87.2,5. 133.3 ● Cor. 5.4. Ezek. 46.4.  Sixthly, Continue your constant attendance upon God's Ordinances in our solemn Assemblies on the Lords days, and exercise days: whilst others (of the Gentry, as well as others) like Owls, not able to endure the light and power of Gospel Truths, forsake the assembling of themselves together: Offer you unto the Lord the Lambs, and the Rams without blemish: it is the Lords command: 
Vide Calvinum in Psal. 27.8.  Seek ye my face: (i.e.) seek ye God among his people in his Ordinances, there is God's face: Whilst others prise one day, elsewhere above a thousand in the Courts of God: you give us demonstrations, that you prise one day in his Courts, above thousands elsewhere: There he shows himself most beautiful, and most bountiful: There he puts that upon his people, which makes them lovely, and that into his people, which makes them lively.  
Never did General so much delight to see his soldiers together marching orderly, or fight valiantly, as the Lord doth to see his servants together, praying fervently, and hearing attentively: 
Psal. 50.5.  then his heart is enlarged, and hand opened towards them; yea ravished with them; 
Cant. 4.9.  when the dead and dry bones lay in the field dispersed; they were not all that while enlivened; 
Ezek. 37.  when they were congregated, breath and life came in: when on other day's persons are scattered, they are in great measure deadened: but on the Lord's day, and in the Lord's way assembled: how are their drooping spirits revived? their languishing souls refreshed: Excellent is that passage of chrysostom: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. If you step into Courts of Judicature, as at the last Assizes, what pleading, pocketing, swearing, etc. if into the Marketplace, nothing but buying, selling, lying, cozening, cheating: plain dealing is a Jewel, and they will tell us, he that useth it shall die a Beggar; but may not we tell them, they that do not use it, live fools, and die knaves: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Step into private families, nothing but cares, as the Epigrammatist well expesseth it. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
If into Prince's Palaces, the discourse runs smoothly of honour and majesty, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  and terrene glory, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not a word of God, or Heaven: Enter now (saith the Father) into the house of God, and there you shall hear something of God, of Heaven; the bliss and felicity of separate souls; of such things as eye hath not seen, nor ear heard: Here is the most comfortable meeting, and cordial closing of God's Spirit, and our spirits.  
In the Turkish History I read of Hunia●es, a valiant Captain, now a dying man, who said: It was fit for the servant to go to the house of his Lord; than for the Lord to come to the house of his servant: How few persons of quality, especially under such weakness and maladies, are so observant of the Lords day: a day separated from all other days, a day elevated above all other days: 
Oratio Dominica est omnibus aliis excellentior, in 16. Vide Tostatum in Mat. 6. Q. 121. pag. 78.  As there is no prayer like the Lords Prayer; no supper, like the Lords Supper, so no day like this day: this is the Queen of days, as Ignatius styled it in his Epistle to the Magnesians: Go on, you and yours to keep it holy, and God will make you happy: prevent future profanations of it: a frown of yours may do very much; very much: It is the Lords day, it is the Lords due; if he have not his, can we expect ours?  
Seventhly, Labour by all your afflictions, instructions, Ordinances, and Providences to grow in grace; Let all your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, your nocuments, 
Vide Estium in Sent. lib 2. Dist. 14. parag. 3.  your documents: In the close of every day's work (the second excepted, for which variety of conjectures are offered) this approbation is suffixed: God saw that it was good: 
Aug. in Gen. 1.31.  but viewing them all together; then they were very good: It is Augustins' observation: even to every grace; yea, of the least degree of grace; he saith, it is good, 
Traxisti animum meum ad te; et Solomon. Rapuisti animum meum; juxta Ab. Esram. Incordiasti me talmud. Copulast cor meum cum ●u● Baxt. ●…x con. p. 384. in Cant. 4.9.  but when he beholds the graces of his Saints, fresh and flourishing, your faith acted and strengthened; your repentance daily renowned, your humility increased, etc. then, very good: If the Lord Jesus Christ be even ravished with one of his Spouses eyes, with one chain of her neck, with the least grains and drams of true Grace: O how is he taken with abundance of grace: I beseech you therefore, that ye increase more and more; outstrip others not in Riches, or honours, but in spiritual watchfulness, heavenly-mindedness, heart-inlargedness: Compare yourselves, with yourselves, and strive to excel yourselves: Should not the Oxen in your stalls, 
Vide Salmeron, in 1 Thes. 4.10.  the Fish in your ponds, the Grass in your fields, grow in the Spring, you would be much perplexed: It is a sadder affliction, 
Vide Seneca de vita. cap. 1.  when Grace grows not: whilst others are desiring to be happy, not endeavouring to be holy: Be it your endeavour to be holy, you shall then assuredly be happy: Excellent is that of the Ancient; 
Et Aug. in Psal. 119.1.  Quis unquam vel potest, vel potuit, vel poterit inveniri, qui esse nolit beatus, quid ergo nobiscum agitur, ut velimus, quod nolle non possumus, nisi quia omnes beatitudinem concupiscunt, sed quomodo ad ●am perveniatur, plurimi nesciunt: Satan is completing his skill and wrath; and therefore there is need of much grace; it is subject otherwise to decrease: we are dying daily, in our relations, in our qualifications, or in our graces: the exercise of grace is always attended with new increase of grace; though both Arms grow, yet that which a man most useth, is the stronger, and bigger: in Birds, the wings which have been most used, because sweetest, are most desired: the Apostle urges this adding of grace, to grace, and assuring our salvation, with notable Arguments; it is preventive, and preparative; it will prevent a very great evil, 
2 Pet. 1. v. 5, 10, 11.  viz. Apostasy; it will prepare you for a very great good: The more Grace is exercised, the more God is honoured, and the Rod sweetened, and Judgement prevented: 
Exercit. in Mark. 11.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Accentus spiritusque & distinctiones negligebant veteres.  the reason why Christ cursed the Figtree, was, because it was barren in a time and place of fruitfulness, as Heinsius observes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Ubi enim erat, tempus erat ficuum: It is a difficult work to recover the activity of grace once lost, to revive a duty in disuse: besides, Satan's advantage is great, when grace is weak, or not in exercise: 
Fateor me Catechismi Discipulum.  To this end, read much: Let not a day pass without a Bible, nor a week without a Catechism in your hands: Luther himself was not ashamed to be found with that in his fist.  
Eighthly, And which concerns one of you especially: Honoured Brother; improve the present opportunity and place for your growth in Literature: you have the advantage of many thousands; a Father able and willing to accommodate, and furnish you with choicest helps: A Tutor, 
Mr. Sam. Birch. Oxon.  religious, ingenuous, and industrious, and in the University, where learning grows, and flows: Another Athens; Diogenes reports of Thales, that he left the affairs of State to become a Philosopher: 
Diog. in vita Thaletis.  Anacharsis rather desired to be a Disciple of wise Philosophers, than a Ruler over irreligious Nations: 
Ep. ad Craesum. Ar. Rhet. l. 5.   
Aristotle reports of Alexander, that he was very bookish: What shall I relate of Julius Caesar, M. Censorius Cato. Justinian, Julian, Hannibal: Cornelius Celsus; all great men, and great Scholars: Homines quo magis & ignari, & a bonis literis alieni, eo propinquius ad belluinam vitam accedunt, si enim illas animi potentias, quibus a belluis distinguimur, liberalibus scientiis non excolamus, omnis earum virtus perit; & brutis animantibus similes, 
Vide Pits. in proaemio relat. rerum Anglica●um p. 23.  immo in multis deteriores evadimus: Pitseus well: The more others in this wretched age despise learning, and learned men: the more will ingenious spirits prise and honour it, and them that have it; how unlike is this to former ages?  
Dionysius the Tyrant sent for his Master Plato, in a royal Vessel, and road to the Sea side, to meet him in his triumphant Chariot, brought him into the City, not like a Philosopher, but like a conqueror: Alexander highly honoured Aristotle, 
Naturam non tollit, sed extollit non interficit, sed perficit Philosophia. Vide Sen. Ep. 76. 90, 72. non cum vacaveris, Philosophandum est, Omnia alia negligenda, ut huic assidi●mus, etc.  and Phochion: Trajanas his Plutarch; Nero his Master Seneca and Burrus for a season: and Anthony de Guevara tells us, that Scipio Major dying, ordered by will, that the Effigies of learned Ennius the Poet, should be put upon his Tomb, as judging it more honuourable to have that monument and memorial of a learned man, than the Trophy's and Epitaphs of conquered Africa: That check of Socrates excellently intimateth the virtue and influence of true Philosophy: Zopirum ne ridete; hujusmodi ●nim naturae essem, 
Philosphia est partus rectae rationis; res Dei ratio. Tertul.  nisi naturam Philoophia superassem: Plato, Pythagoras, Aristoxenus, Democritus, and others, for the love of learning have wandered to the utmost bounds of the Earth: Clitomachus, above forty years old, came to Athens to learn of Carneades: I shall spare to transcribe what I have read of Ptolemy Philadelphus, 
Quomodo repudiamus. saecularia studia, sine quibus divina esse non possunt. Ter.  who had in his library five hundred thousand books; or Xenophon that great scholar, how he conducted ten thousand Greeks over the Fords of fifty Rivers, and through the midst of an hundred thousand enemies, from Persia into Greece: Solon was used to say, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
Melchior Adam's relates of D. Chytraeus, that as he lay upon his deathbed, 
Jucundiorem sibi decessum sore, si moribundus etiam aliquid didicisset. pag. 694.  hearing some disputing by him (with a low voice, lest they should disturb him) lifted up his head, and desired them to speak up; for he should die the more cheerfully, if he died learning somewhat: Sigismond the Emperor, at the Counsel of Constance, lamented this, that neither he, nor any of his great Courtiers and Counsellors were able to answer a foreign Ambassador in the Latin Tongue; and told his Nobles that had no learning, that he preferred before them some of obscure Parentage, merely for their polite learning, saying, that he had good reason to honour scholars above all men, as those that were singularly graced and gifted of God Knights and Lords I can make in a day, as many as I please; but scholars God only can make: 
Vide Corn. Agr. de vanit. Sci. & Calvin. in 1 Cor. 13.8,9.  It is not great estates and places, but great parts and graces that makes truly noble: Augustin Bishop of little Hippo by his learning, became more famous infinitely, than Cecilius Bishop of great Carthage: Yet I make bold to mind you of a common saying of your grave Father it is better to be an honest man without learning, than learned, without honesty: As Agrippa, the noble Counsellor, and Favourite of Octavian, told him; Virtue makes men equal to the gods: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Let us not for the tree of Knowledge lose the tree of Life: 
Surgun● indocti & rapiunt coelum, & nos cum doctrina nostra detrudimur in Gehennam.  I cannot but tremble to read that of Augustin: The unlearned arise, and take Heaven by force, when we with all our learning are turned into Hell: Accomplished and accoutred with learning and grace, you may serve your own Generation by the will of God, before you fall asleep, be laid unto your Fathers, and see corruption.  

Non potest esse verus Christianus, nec recitare orationem dominicam.  Ninthly, Be fitting and preparing yourselves every day for your dissolution: Looking for, longing after, and hastening to the coming of the day of God: He cannot (said Luther) be a sincere Christian, 
joh. Gerard. Vossius. de Extr. Jud.  nor can he pray over the Lord's Prayer, who with all his heart desires not this day's approach: It were very profitable, could we hear each hour what they say Jerome did (though learned Vossius says, it is not found in his works.) Arise ye dead, and come to judgement: Death is strong, it conquers all, the grave is cruel, it spa●…s none: Hannibal never slept in the camp without his armour: we dwell in houses of clay, our foundation is in the dust: thrice happy are we, if we be ready for the grave, 
Job 17.8.  by that time the grave is ready for us: I shall not predict yet I humbly conceive, if some of you live long, I shall not: My care shall be (as Seneca said his was) now being young, how to live well: and if old age come, then how to die well.  
Once more: 
Psal. 31.19 Heb. 11.2 2 Cor. 4.17. 2 Tim. 4 8  Meditate frequently of the greatness of those good things, and the goodness of those great things, reserved for such as fear and love God: Our Lord Jesus had them in his eye, so had Moses, Paul, and others: This will help you to walk more thankfully, work more cheerfully, suffer more patiently, fight more valiantly, repulse temptations more strongly, lay out yourselves more freely, live with what providence hath cut out more contentedly; 
An mercedis intuitu Deo servire liceat. Vide Estium in Sent. lib. 1. Dist. 1. parag. 3. lit. D. E. F.  to leave the world more willingly, to embrace death joyfully: it is too large to dispute that question, and weigh those school-distinctions: Set some part of every day apart, to admire the Lords graciousness, not only in present protections of us; but future provisions for us.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Epict. Enchir. cap. 65.  No more; That of Isocrates, shall be my Apology for this boldness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Freedom of discovery what be our thoughts, is the greatest sign of true affection: 
Vide Plut. in Cat. Uti.  I shall not transcribe Cato's grave advice to his son; it may be worth perusal; you have it in Plutarch, to whom I refer you.  
When God bestowed on Abram a new name, he gave him a new blessing; be it so with you: When the time of your Shrevalty is expired, and your health perfectly restored; if you shall be reinvested with magisterial power and authority; I humbly beseech you, and the God of Heaven for you; not to bear the sword in vain; put on Righteousness, let it  you: Let judgement be your Robe, and Diadem; be eyes unto the blind, legs unto the lame; the blessing of him who is ready to perish shall come upon you: The Lord who brought you together, bless you together, and fit you for Heaven in life, and admit you, and your hopeful progeny after you, to Heaven at death. This shall be the prayer and breathe of his soul, whose all is but to serve you in the Gospel of Christ,  
J. Livesey. August. 24. 1655.   

Jehosaphats Charge TO HIS JUDGES: Opened in a Sermon preached ON 2 Chronicles 19 part of the 6. verse. Take heed what ye do.  Take up and read verse 5, 6. 7. 
And he set Judges in the Land, through the fenced Cities, City by City. And said to the Judges, take heed what ye do; for ye judge not for man, but for the Lord, who is with you in the Judgement: Wherefore now, let the fear of the Lord be upon you; take heed, and do it, for there is no iniquity with the Lord our God, nor respect of persons, nor taking of gifts.  
ZEnophon reports of Socrates; 
Memorab. lib. 4.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. He was so pious, that he would do nothing, till he had asked counsel of the gods, 
Zenoph. Hist. lib. 1. p. 19, 20  and so just, that he never did wrong to any person, no not in matters of trivial concernment; the like he relates of Cyrus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: A. Gellius observes, 
Zenoph. de Institutione Cyri.  that Publius Scipio Africanus was accustomed before he set himself about any business of great consequence and importance; before the dawning of the day, to enter the Capitol, and there to stay alone a season, 
A. Gel. N. Attic. lib. 7. cap. 1. pag. 187. Plin. Paneg. Trajano. Augusto in principio.  consulting, as it were, with Jupiter, there he submitted his projects to the judgements of the gods, and humbly implored their allowance of, and assistance for the good success of his enter prizes; an hence it was that his expressions and transactions were so admirable and heroical.  
Right Honourable; the execution of Justice and Judgement, which you are now going about, is a work of highest concernment, and choicest intendment; Magnum est audire homines agrestes, pauperes, & tantum devorare taedium; audire causas, juvare pios, punire scelerates, est munus Angelicum immo divinum: 
P. M. in Sa●. p. 260.  It is Angel's work, nay, it is work for God himself, as Peter Martyr hath well observed; it is the work of the Lord, and you have great need of the help of the Lord, you are sure to meet with resistance from Hell, but assistance from Heaven will so carry you through it, that you shall not notoriously miscarry in it: royal and religious therefore is your practice, to enter first into the house of God, here to seek direction from him, and the benediction of him.  
'Tis Augustine's observation, 
Mihi pag. 158  in his book de verâ religione: that Matth. 6.19,20,21. v. Lay not up for yourselves treasures upon earth, etc. is the covetous man's Scripture, Gal. 6.8. He that soweth to the flesh, etc. that is the Luxurious man's Scripture, Luk. 18.14. Every one that exalteth himself shall be abased; that is the ambitious, the proud man's Scripture, Luk. 17.21. The Kingdom of God is within you; that's the superstitious man's Scripture, 1 Joh. 2.15,16. Love not the World, etc. that's every man's Scripture; and well may I say the words of my Text are the reverend Judge's Scripture: And if this be the Scripture for Judges, as this place is the proper place for Judges, and this time the stated, usual time for judgement; then certainly it can in no place more properly, at no time more seasonably be handled, than in this place, and at this time; it will be a word upon the wheel, a Sermon in season: All that I shall say as to the Text, the Teacher, and this honourable Auditory, is, The Lord make it as serviceable to you, as it is seasonable for you: For myself in the words of Ludovicus Crocius, 
Dissert. 2d. de peccat. Sorig.  Dirige tu mentem Christ, manumque meam.  
To you Right Honourable, shall I speak in the words of holy Augustin; Intendite in haec, 
Libro praedicto, de V. R.  quae sequuniur diligenter, & quantum potestis pie, tales enim adjuvat Deus.  
To the Text:  
And I shall crave leave to say something of it by way 

1 Of Resolution.  
2 Explication.  
3 Application.    
For the first By way of Resolution: True is that of Seneca to his Luc●ius; Facilius per parts in cognitioxem totius adducimur: 
Ep. 89.  How the Angels know, or come to learn: I determine not, some say, Angeli discurt Analisi; thus is a good way for men to learn. 
Vide Vasqu. Tom. 2. Disput. 222. pag. 515.  Texts of Scripture (till methodically and logically resolved) are like frozen pits, how refreshing soever the water be, it will not refresh, till the Ice be broken: This Text is like those trees of which Moses speaks, 
Gen. 2.9.  pleasant to the sight, and good for food: A Text which should be writ in or with letters of gold, and put in all those Halls; set on all the benches, in all Courts of Justice, and places of Judicature, where Justice is executed, and Judgement administered; 
Victor Strigel. in locum.  as a learned interpreter notes upon it: And although (says he) there be many excellent notions hinted and handed to us by Plato, Aristotle, and learned Jurisperit's concerning the excellency and necessity of Justice: and Judges duties; yet, Si omnia humana dicta in unam massam conflata essent, hanc tamen auream concionem aequare non possent, etc.  
In it four general parts; you have 

1 Officium Propositum, A duty propounded.  
2 Modum Expositum, The manner Expounded.  
3 Media Deposita, Helps Expressed.  
4 Motiva Apposita, Motives annexed.   Concerning the first; The Duty is propounded three ways. 

Implicitly.  
Explicitly.  
Ingeminatly.    


First Implicitly, Ver. 6. Take heed what ye do: Aliquid praesupponitur agendum; something is to be done; this is employed.  
Secondly, Explicitly, Vers. 7. Do it, (i.e.) Execute Justice and Judgement: Hic labour, hoc opus est.  
Thirdly, Ingeminatly: Take heed what ye do: Again, Take heed, and do it; his inculcating and duplicating the charge (as Phavorinus in another matter; of whom in A. Gellius) admonitionem facit intentiorem, impressionem firmiorem; Et memoriam retentiorem: Physicians say, memoria primum se nescit.    
Concerning the second, viz. The Modification.  
The manner expounded how Justice is, and aught to be executed, Vers. 6. Take heed, etc.  

From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Summa cum diligentia, vigilantia, prudentia, etc. do it exactly, regularly, deliberately, 
Praevidit. prospexit. circumspexit. Carthus. in locum.  actus vestros, verba, & sententias diligenter pensate, ne devietis in aliquo; saith Carthusian on it: See, or see to what ye do: so the Original, and the Septuagint, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; a faithful Minister is oculus Ecclesiae; 
Vide Calv. in Isa. 3.2  a faithful Magistrate is oculus Reipublicae: here and there blindness, nec excusatione est digna, nec venia: It is curious work which you are now about; and you have need of open eyes, steady hands, and honest hearts, Officium geritis magni momenti; multum potestis prodesse & obesse; causas itaque accurate perpendite. 
Lavaret in locum.  Take heed, etc.  
Concerning the third; the means or helps expressed, in number three. 

First, Let the fear of God be upon you, vers. 7. Let it never be said of THIS Court, as Abraham did of Abimeleches; 
Gen. 20.11  Surely the fear of God is not in this place: Remote repagulo & pessulo Timoris Dei nullam non injustitiam exercebit Judex, a quo nihil boni & aequi, etc. Rivet well observes; but such as fear God will take heed, 
Explicat. Decalogi. pag. 421  if not of what others say, yet what they themselves do: of this more in the progress of this discourse.  
Secondly, Respect not persons (or faces) in judgement, partiality staineth justice, and cuts in pieces the very nerves and ligaments of any state: There is no policy so great, as to be an honest, 
Caussin.  impartial man.  
Thirdly, Take no gifts, for they blind the eyes of the wise (of the Seer) and pervert the words of the Righteous: Ministers have lost their gifts in this Tenacious hidebound age. I mean not their parts, qualifications, etc. it were well if you and others had so too.    
Concerning the 4th.  
The Motives annexed, whereby these Judges are encouraged, excited, and animated to a careful, conscientious discharge of their duties, and they also are in number three. 

1 They Judge not for man, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) but for the Lord; and therefore it mainly concerns them to Take heed what they do, vers. 6.  
2 God is with them in the Judgement: Jehosaphat tells them no less, and I tell you no more; and Ergo.  
3 There is no iniquity in the Lord your God: no (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) injustice:   So the Seventy, therefore let there be none in you: and that there may be none in you, or done by you: Do it, and take heed what ye do: I remember a famous passage of holy Bernard: That man would have God to be no God, who would have him to be impotent, 
Vult Deum non esse Deum, qui vult eum aut impotentem, aut insipientem, aut injustum esse. Biel in 4. lib. Sentent. D●st. 15 Qu. 7. Artic. 1. Tertio sequitur.  unwise, or unjust: And Biel, one of the acutest Schoolmen, speaking of accepting, and respecting persons, hath this passage: Deus nullius est debtor, nec potest aliquid injuste agere; quia eo ipso quod aliquid vult, & facit, just vult, & facit; sua enim volunt as est regula omnis justitiae: It is his will and pleasure that all his bee as he is: Just.  
Now if it please you to consider these words, as Jehosaphats Charge to his Judges: Then two parts are principally observable. 

1 The Substance of the Charge, of this before.  
2 The Circumstances of, or in the Charge; and they are chief two. 

1 The Person by whom this Charge is exhibited.  
2 The Persons to whom this Charge is directed.      
Concerning the former, viz. Jehosaphat.  
Would time, and your affairs permit, I should give you a fair Character of him, and of his noble acts.  
He is described three ways.  
By his Place, by his Case, by his Grace.  

By his place.  First, By his Office, Employment, or Place, verse 1. He was King of Judah: Nulli secundus; Rex in suo Regno solo Deo minor, was anciently the determination of learned Pen's: King.  
This intimates, 

1 His Dignity.  
2 His Duty.    


1 His Dignity: Every man is born to a cross. Man is born to trouble, saith Eliphaz, Job 5.7. 
This is ours by a lineal right.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  
But Jehosaphat was born to a Crown: In Judah there was none comparable to him for Greatness, and Goodness.   
2 His Duty: As they say in Law: Haereditas transit cum onere: So may I here, Dignitas transit cum onere: great Honours, and great Labours may not be severed; the higher men are advanced, the more from them is expected: you were not born Judges, nor were you ushered into the world with that pomp and Majesty, as to this place this morning: Hath God done great things for you? then do you great things for, God: for his despised Truths, Worship People, day: It is sad to see men that own most, pay least: you are not for sight, but service: God hath done more for you, than he hath done for others; and a day is drawing on, in which he will know of you; 
Mat. 5.47.  what you have done more for him, than others have done: such as have but a little, must but account for little: such are exempted from the burden of great dangers, and the discharge of great duties; but it is not so with you: My Lords and Gentlemen, therefore as you outstrip others in the receipt of mercies, so ought you to outstrip others in the performance of duties.    

By his Case.  Secondly, By his State, Condition, and Case: He returned to his house in peace, verse the first: Jehosaphat going to see Ahab King of Israel, (i.e.) of the ten Tribes, which revolted from Rehoboam, the son of Solomon, and adhered to Jeroboam, the son of Nebat; going, I say, to see Ahab by way of courtly visitation, was cunningly catcht, and cast into the confederation and society of an unhappy war, whereby he plunged himself both into spiritual miseries, and temporal mischiefs: both harmed his conscience, stained his royal reputation, and hazarded his life: he was exposed to the fury of the whole Syrian army: Yet to Jerusalem he returned, not slain, nor wounded, as hollow-hearted Ahab was: Jehosaphat prayed, and the Lord heard, and helped; diverted them, delivered him, Hic homo potuit apud Deum quod voluit, as he said of Luther: it was a miracle of mercy fo● him to return in safety, 
Vatabl. in verse, 1.  obiter innuit miraculum quo evasit incolumis, saith Vatablus on it: This was his Case.  

By his Gra●….  Thirdly, By his Grace, as he was a man of quality, and so also of piety: 
Erasm. Encnir. Canon. 6. Nobilitas sola est atque unica virtus. Juvenal.  This is it, my Lords, that makes honours, honourable; nobility, noble: and such persons truly illustrious, and their posterity famous: Nobilitas suprema est filium & haeredem esse Dei, etc. nothing doth so adorn, and nobilitate, as grace: Angels in respect of their nature, are all alike; and Philosophers say of rational souls: that they are equal, in ratione specifica, quam omnes ex aequo participant: Souls have no sexes, but grace puts a notable difference: Jehosaphat was a man of sincerity, though not without his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and humane frailties.  
Mention is made of his infirmity, vers. 2. He helped Ahab whom the Lord abhorred: of twenty Kings of Israel you shall not find above one (if one) good one: of all the twenty, 
Jehu.  none comparable to this King Ahab for vileness: He did evil in the sight of the Lord, above all that were before him, 2 King. 16.30. and in the following verses, Ahab did more to provoke the Lord God of Israel to anger, than all the Kings of Israel, that were before him: There was none like unto Ahab, who did set, yea sell himself to work wickedness in the sight of the Lord: 
Ut in pessimis aliquid boni, ita & inoptimis non nihil pessimi. Tert.  This was the man that Jehosaphat helped, and this he did, not only before he knew God's pleasure in the matter, but after that the Prophet had acquainted him with the will of God: To this add further: Jehosaphat risen not up in defence of the Lords Prophet, Micajah against Zedechiah's insolency, and Ahabs tyranny, 
Bersabe erat mulier, Uxor aliena, cum dolore dicimus & tremore, sed Deus noluit taceri quod voluit scribi; dicam ergo, non quod v●lo, sed quod cogor, non exhortans ad imitationem, sed instruens ad timorem. Aug. Ennar. in Psa. 51. Titul.  who committed him for speaking the truth: All great and foul infirmities, cum dolore dicimus & tremore, sed Deus noluit taceri, quod voluit scribi, as Augustine speaks of David, and Bathsheba.  
It is good to help the Lord against the mighty, but not so, to help the mighty against the Lord, nor to join hand in hand with them, whom the Lord abhors.  
Jehosaphat was but a man at the best; if he or we be left unto ourselves, in what are we superior to a Beast? who may not then pray, and say with Augustine, A meipso me libera Domine: Whoever saw Moon, or man without spots; and they be commonly greatest, when at the highest, and fullest: Great men's sins are very great sins: It is the misery of men that be great, their sins cannot be little. 
Vide sis, Estium in Sent. lib. 2. Distinct. 7. parag. 9 Riberam in Apocal cap. 14.5   
Jehosaphat was a man subject to like passions, as we are, and we are men, subject to like passions as he was: we are not Angels, but men; and have many frailties and infirmities to be covered, and cured, but none to be allowed.  
Mention is made of his Integrity, ver. the third, Nevertheless there are good things found in thee: When men praise with a Nevertheless, commonly they nevertheless praise: Not so with Jeho: that he was a man, who had the root of the Matter in him, appeareth evidently and eminently by three notable acts.  
First, By what he did, in reference to himself, vers. 3. He prepared his heart to seek and serve the Lord: This latter commendation wipes off the former aspersion and accusation, and 2 Chron. 17.6. 
Vide A Lapide & Strigel. in locum. Et Aug. in Psal. 51 Tit. Andiant, qui non ceciderunt, ut caveant, qui ceciderant, ut Surgant.  his heart was lift up in the ways of God.  
Secondly, By what he did for the Church; he took away the high places and groves out of Judah: It is true of Johosaphat, what Beza writ of Calvin, Non aliter in Ecclesias quamvis remotas affectus, quam si illas gestasset humeris: To complete the work, he sent Levites and Priests to instruct and teach the people the good knowledge of the Lord; and Princes, such as were faithful, they taught, either by the Levites, whom they did associate, countenance, and encourage in the work; or rather, 
2 Chron. 17.7,8,9.  the Princes taught the Laws of the Land, the Levites the Law of God; and both mutually helped each other; where religion was blasted, he knew no good could be expected: He knew Principalities could not be preserved, where Religion was extinguished, or extirpated; as the Bishop de Monte Pulciano told Charles the Emperor in the Council of Trent.  
Thirdly, By what he did for the State: what did he? My Text and context tell you: He set Judges in the Land throughout the fenced Cities of Judah.  
This brings me from the Person by whom the charge in hand was exhibited: to the Persons to whom it was specially directed, Judges.  
And here three things are observable. 

1 Who they were, whom he constituted and empowered: Judges: Judex est jus animatum.  
2 The Circuit to which they were confined: Judah, more specially: The fenced Cities of Judah.  
3 The instructions to them delivered: Take heed, 
Lavater in loc.  and do it; Take heed what ye do, for ye judge not for man (i.e.) non hominum, sed Dei vices judicando geretis.    
And now you see the Texture of this portion of Scripture; 
Senec. in Ep. 89. de philos.  no more, by way of Analysis, remembering that of Seneca, Dividi non concidi utile est; and yet I could say no less, 
Erasm. de ratione concionandi, l. 2. p. 176.  considering that of Erasmus, magnopere conducit ad docilitatem auditorum certarum partium praemissio.  
The Explication of the Text drawn forth in ten observations.  

Quanto videtur apertior, tanto mihi profundior, etc. Aug. in Psal. 119. Prooem.  Augustine humbly begged of God, that if it were his pleasure, he would send Moses to him, to interpret some more abstruse, and intricate passages in his book of Genesis: But here is no great controversy about the Text, not obscurity in the Text: Those Scriptures are most dark and difficult which are Allegorical, and prophetical: upon the perusal, this will appear more historical, and therefore from the parts observable in it, I shall proceed to those points deducible from it? Some few I shall propose by way of Introduction; the last Thesis or conclusion I shall endeavour to open and apply, as my strength, your patience, and momentous affairs will permit.  He set Judges: 
Note first, Here is a memorandum of Adam's Apostasy, in the state of Innocency, there was not, nor would there have been such need of Magistracy. There would have been no contentions, nor wranglings about meum & tuum, 
Meum & tuum si de medio tollerentur, homines in terris quietissime viverent. Senec. Vide & Panormit. in Processu suo Judic. Fol. 1. Ante peccatum politia nulla fuit, politia est remedium necessarium naturae corruptae. Luther.  which two Pronouns (saith Seneca) mine and thine, were they not in the world, men would live more peaceably and piously; Nostra enim essemus, si non essent nostra: In Paradise there was no room for Judges: Panormitan well observes, si homines in primaevae dispositionis statu, & innocentiâ, permansissent, latio, & executio legis postivae non fuisset necessaria; jam legis humanae positivae promulgatio requiritur, quia nisi lites per justitiam reprimerentur, in mundo non esset concordia.  
We shall not dispute that Question: Utrum regimen politicum in statu instituto locum habuerit: 
Perer. in Gen. p. 125. Fig. 70. 71, 72 Aug. d. C. D lib. 19 c. 14, 15 Merc. Trism. lib. 2. Come 9 qu. 3. Scalig. Exercit. 2. Aqu. 1. 1. qu. 96. Artie. 4. Conclus. Biel. lib. 4. Dist. 15. qu. 5. Et licet in statu innocentiae, etc.  I well remember that Pererius concludes, having handled it pro and con: In statu innocentiae alii aliis praefuissent dominatione non servili sed civili, quae nihil violenti, in voluntarii & acerbi mistum habuisset; Augustin answers it negatively, certainly order there was, and would have been, had not Adam fallen, as Scaliger observes, and some kind of subjection of man to man as the Schools note; but that dominion of man over man was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that subjection not servile, but filial, not forced, or involuntary, but spontaneous: Before Adam had sinned, there was none appointed, by whom Justice should be executed, or punishment inflicted: 
Gibbens on Gen. 9.6.  and I find, some of the learned have thought and taught, that till the Flood, the Lord reserved all revenge of murder to himself; he executed punishment on Cain and Lamech, and performed the office of the Magistrate alone, bringing in the Flood upon the old world; for their cruelty and Heaven-daring impieties.  He set Judges in the Land. 
Secondly observed: It is not said; Judges set him in the Land, but, etc.  He set Judges in the Land. 
Thirdly note; Judges set not themselves in the Land: As we cannot (de jure) preach, except we be sent: so ye cannot (de jure) judge, nor are your definitive sentences of any validity, except ye also be sent: The greatest persons, 
Qui non peccant usurpatione judicii? Vide Becanum in sum. Theol. Scholar qu 60  be they Angellically gifted, rarely qualified, eminently accomplished, and accoutred, are not permitted to act as Judges, nor would their decrees and determinations be regarded; if they had no authority or commission from the higher powers: 
Vide Ignat. Epist. ad Trallian. & August. de Civ. Dei. lib. 20. cap. 10  why then should any be allowed, privileged, or permitted to dispense the word and sacraments authoritatively, without commission from the Lord Jesus Christ?  
Though all the Lords Prophets were the Lords people, yet never were all the Lords people called to be the Lords Prophets: 
Estius. in Sen. lib. 4. Distinct. 24. parag. 19  Nec minus certo credendum est, externum sacerdotium non omnium fidelium▪ multitudini commune esse: sed quibusdam proprium, said one of the Schoolmen:  
Gifts and abilities alone, superadd grace, if your Lordships so please; be they never so eminent, make not a Magistrate, or Minister of Jesus Christ, in an ordinary way, and in Ecclesia constituta, as ours is.  
Judging and preaching are not merely acts of gifts, but of Offices: Qualification for a work, and a legitimate vocation, and solemn designation, or deputation to a work, are distinct things: The labourers, though both willing, and able, 
Petri. Abaelar●i Comment. in Ep. ad Rom. cap. 1. v. 1  yet went not into the Vineyard, till they were commanded: It is the observation of a very ancient writer upon Romans 1. verse 1. Paul a Servant of Jesus Christ, called to be an Apostle; vocatus (saith he) non a scipso veniens ad praecandum; aliequin fur esset & latra: He was called, he ran not of himself to preach the Gospel; had Paul done so, he had been a Thief and a Robber: And Maldonate an acute Interpreter observes, 
Maldon. in john 10.3.  that the Lord Jesus Christ hath laid down eight Signs and Characters of a true Prophet, or Pastor, amongst which this is considerable; he enters in at the door; but who is he that enters in at or by the door? he answers, quisquis sibi non sumit honorem; per ostium ingrediuntur qui a Deo missi sunt; they are Thiefs and Robbers who climb into this high, holy, and honourable function, through the window of their own pride, and self-conceit: If Origen, a man of an excellent dianoy, and rare abilities, fell into dangerous errors; and that as Chemnitius conceived, because he so long neglected orders; into what errors may not they slide, who slight it, and contemn it. Sure I am, non fortunate Deus labores eorum, qui non sunt vocati, quamvis salutaria quaedam afferunt, non tamen edificant, said Luther truly: and a greater than he commands me to tell you, who have power and authority in your hands, that they shall not profit the people at all, Jer. 23.32.  
Let not my Lords be angry: I am not here to inquire, by what authority you act? or who made you Judges over us: We have heard your Commissions: Only this I say, less I could not, more I shall not: Judges must have clear Commissions: No man may take that honour of the Ministry, or this of the Magistracy upon him, were he as wise as Solomon, or Daniel; before he be called.  He set Judges in the Land. 
Fourthly, It is registered and recorded as a most royal and religious act of Jehosaphat, and as a great ornament and muniment, and blessing to the Land: whence we may animadvert: that Judges who will execute justice, and judgement carefully and conscionably, are very great blessings to a Land or Nation: How great blessings they be, I cannot tell you beloved this I can tell you, they are great blessings: Judges are like the Prophet's Figs; those that were good, were very good, and those that were bad, were very bad: Judex injustus latro est, sicut medicus imperitus est homicidae: Judex locusta civitatis est malus: said Scaligen: Such Magistrates as bear the name of Magistrates, and stand in the room of Magistrates, but do not the offices and duties appertaining to the Magistracy, are but as eyes of glass, or Ivory-teeths, or Iron-hands, or wooden-leggs; as those artificial and equivocal limbs stand the body natural in little stead; so do these the body politic. Good Magistrates are the breath of our nostrils, Lam. 4.22. Grave Senators, zealous Magistrates, faithful Ministers, are the props the pillars the buttresses of Church, and Commonwealth: how can an Army be without a General, or a City without a Governor, or a School without a Master, or a Nation without a civil Magistrate? it needs no foreign force to dissolve it, it will Amphisoene-like, destroy itself.  
The taking away of the Judge and the Prophet is threatened and accounted a sad and sore judgement, Isa. 3.2. these commonly fall together: it was said by a Royal Pen, no Bishop, no King: And I do believe, whoever lives to see England without a Ministry, the same eye shall see England without a Magistracy: It is very sad to lose an eye, more to lose both: now what the eyes are to the body natural, that those are to there-publick, 
Isa. 3.2  as judicious Calvin notes upon that Text: we can better be without the light and heat of the Sun, than without Judges to correct, and Prophets to instruct: si decidant viri Consuliores periturae urbis, & Orbis primum indicium est: I shall not gloss upon those Scriptures, though pregnant and pertinent, Amos 2.3. Judges 2.7. & 4.1. & chap. 8.33. Judges 2.19,20. when the Lord raised them Judges, than the Lord was with the Judge, and delivered them out of the hand of their enemies, all the days of the Judge. But when the Judge was dead, they corrupted themselves more than their Fathers, in following other Gods; therefore the anger of the Lord was hot against Israel.  
If you, my Lords, will right the wronged, relieve the oppressed, judge for the fatherless, who are commonly friendless; plead for the Widow: If you be eyes unto the blind, legs unto the lame, harbours to the poor, terrors to the unjust, succours to the innocent: If you break the jaws of the wicked, and pluck the spoil out of his teeth: if you do these things, and no less (My Lords) is expected from you: you will be to us mercies of the first magnitude, as hiding-places from the wind, and coverts from the tempest; as Rivers of waters in dry places, and as the shadow of great Rocks in a weary Land: when such ride the circuits, and come amongst us; Gad, a troop of blessings comes: You are the shields of the Earth, as the Psalmist calls you; you are the men who protect from wrongs and injuries, and therefore are great blessings: you turn away the wrath and indignation of the Lord from the Nation, Psal. 106.23,29,30,31. the very Heathens extolled Moses with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. are not such blessings indeed to the places in which they live, and to the persons with whom they converse, for whose sakes the Lord spares a Nation, a City, a Family; nay one single person from desolating and ruinating judgements? Excellent is that, Jer. 5.1. If there be any that executeth justice; any that seeketh the truth; is there none such? find but one such, and I will pardon Jerusalem. You see our judgements (My Lords) as to zealous Magistrates; we do not in this Northern Climate count you our Burdens, but our blessings; we bless God for you, rejoice in you, and hope for much good from you, or by you, having had former experience of your Integrity, Ability, and Fidelity. This is the fourth in order.  He set Judges in the Land. 
Fifthly, Jehosaephat is not only contented to be good, but he is also inquisitive and studious how he may do good: Grace enlargeth the heart, the hand, 
Non solum nobis nati.  all; the welfare of Church and state will be much in their eyes, who have most of God in their hearts: The holy Ghost writ Jehoiadas Epitaph, 
2 Chron. 24.16.  and it is true of Jehosaphat; he did good in Judah, both towards God, and towards his house, 2 Chron. 24.16.  
Jehosaphat was a man of another spirit, of an excellent, heroic, public spirit; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; not Codrus, nor Curtius, nor Decius, nor Brutus, loved their Countries, as he did Judah: He was not to learn; Kings were for Kingdoms, not Kingdoms for Kings: Non mihi, sed populo, was Adrian's Motto: I will seek thy good, was David's royal and religious resolution, Psal. 122.9.  He set Judges in the Land of Judah. 
Sixthly, In Judah was God well known, both by his Word, and works; 
Psal. 147.19,20  by his ordinances and providences; he dealt not so with every Nation: yet in Judah Judges are set: whence note, that there is no Nation so knowing, no People so pious, regular, and religious, but even amongst them sin is committed, and punishment must be inflicted: It is the privilege of the Kingdom of Heaven alone, to be without sin, suffering, sorrow: Show me the State that is not pestered, nor infested with litigious, contentious, maligning spirits without it, nor with factious, unruly, exorbitant spirits within it: Against invasions and incursions of foreign Nations, garrisons are placed, and Forces appointed for all the fenced Cities, and in the Cities of Ephraim: which Asa his Father had taken. 
2 Chron. 17.2  Against intestine broils, commotions, and injuries; he ordains Judges, because sentence given by him, who is not authorized, and empowered to judge, is of no validity in Law: and because no man can be Judge in his own cause: 
Aqu. 2. 2. qu. 67  others therefore are constituted to give every man his right, and due, and that in Judah: In Germany each Jurisdiction or Territory hath a Leens-man; each Parish a Nembdemanus (i.e.) a Judge; but here Judges are only set in the fenced, or as the Seventy read it, in the strongest Cities.  And said unto the Judges. 
Seventhly, Judges have need of sound and wholesome instructions: It is fit for Princes and Judges to have some godly-learned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Remembrancers, or Monitors with them: Themistocles had his Anaxagoras, Alexander, his Aristotle, Scipio, his Polybius, etc. The Angel in the form of a Macedonian, had need of Paul's assistance: Come and help us, and might not you, my Lords, take with you some eminently learned and experienced Minister in all your circuits? Jehosaphat here both gives the commissions, and the instructions: Be instructed ye Judges of the earth; there is a Judge that needs none, the Judge of all the earth, but you do: It was royal Council which our Henry the eighth gave to Sir Thomas Moor, when he made him Chancellor: Look first at God, then at me: It is your duty and discretion to look first and most at God, and his Law; for ye judge for him, and he is with you in the judgement, if it be just; against you, and your judgement, if unjust: I must confess, as Nazianzen said of great Basil: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The Sea needs not (nor doth it disdain) the little Rivers that run into it; nor do your Lordships need the Instruction of so raw and young a man, a man unacquainted with matters of this Nature, and your distinct duties, 
Vel hic Collige, quam difficile est Ecclesiastae munus, qui Monarchis & judicibus debet consillum, doctrinam, & correptionem. Erasm. de Ratione concionandi.  offices, etc. nor very studious to learn, yet remembering, and therein encouraging myself, that young Samuel spoke boldly, and plainly to old Eli, a very grave and reverend Judge, without the least check; and being commanded to this service, which I looked upon, as pensum par animo Pauli; I humbly crave your attention to what shall concern you.  Take heed what ye do. 
Eighthly, Observe, Something is to be done; the Note is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ar. pol. lib. ●. cap. 2.  The greatest persons are born for Action; intelligere & operari, saith the Philosopher: to Know, and Do, is the end of man; as man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a sociable creature, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a reasonable creature; so he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an operative creature; by how much the greater I am, by so much the more I labour, and by how much the more I labour, by so much the greater I am: was a notable saying of a gracious man: Of all created Natures, the most noble are the most nimble, active, agile. The Seraphims are not for sight, 
Vide Aquin. 1. 1. qu. 112. Art. 2. & Aq. in Heb. 1.14. & A Lapide in locum.  but service: I shall not trouble you with what the Schoolmen tells us about the Ministration of Angels; they say, they are not all ministering spirits; they build more on Dionysius and Gregory, than on blessed Paul: read that remarkable Scripture, the Epistle to the Hebrews, writ by Paul, (not Barnabas, 
Camero in Heb. qu. 2. mihi pag. 368.  as Camero) chap. 1.14. Are they not All ministering spirits? that interrogation is a positive assertion; they are All; Deus nunquam ullam creaturam ea lege condidit, saith Camero excellently; no creature was made by God, but with this law, or proviso, that it should depend upon God, 
Camer. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: mihi pag. 779. Jun. in Jud. ver. 6  both in fieri, & in facto esse: both in esse, & in operari, and also do service for God: Natura Angelica non potuit, humana non debuit esse otiosa, said Junius, The Angels, of all created beings, are most serviceable, though they have small benefit of their Ministration; the Lord having the glory, the Elect the comfort, the profit.  
David first served his Generations by the will of God, then fell asleep: Let not death surprise us, before we have served our Generations: Blessed are the dead that dye in the Lord, from henceforth they rest from their labours, 
Rev. 14.13  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; from henceforth: expect not blessedness if you rest from your labours, 
Job 3.17  before ye die in the Lord: There, viz. in the grave, the weary are at rest: That sentence is entailed on all Mortals; In the sweat of thy brow, or brain, shalt thou eat thy bread, till thou return unto the ground, Gen. 3.19.  
By Mahomet's law, the Grand Turk himself was to be of some trade: The Athenians hated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: By Solon's Law, idle persons were to suffer death: Non solum negotii, sed & otit redenda est ratio, said Tully truly: The Lacedæmonians called men to account for their idle hours; an idle Magistrate, or an idle Minister, or an idle Gentleman, the Lord abhors: it is not enough for you venerable Gentlemen, 
Vide p. Mart. in 2 Sam. 11. Fusius agit contra otium.  not to do evil: It is required that you as well as others, nay, that you more than others, should be doing good: A Negative Magistrate is no Magistrate: 
Nic Machiaveli disput. de Republica. lib. 1. cap. 1  Machiavels counsel is good: Otium prohibeatur, & perpetua quaedam honestorum exercitiorum necessitas imperetur, vitanda est maxime sterilitas, etc. Idleness exposeth to the Devil's malice: Idleness disposeth to the Devil's service, 
Vide Doctissimi, Saunder soni concionem quartam ad populum. Res age, tutus e●is.  when he finds you about nothing that is good, he will employ you about something that is evil: otium animi mors est, & vivi hominis sepultura, saith Seneca: it is the death of the soul, the interring of a man alive: An idle hour is the hour of temptation: a flying Lark who makes his mark: 
Hispani bellum quam otium malunt. Justin. Hist .. lib. 44. p. 349.  The Spaniards had rather be warring, than idleing, if the Historian may be credited: and in my judgement it is more eligible; 

Legitima authoritas, justa causa, intentio recta; moderamen debitum requiruntur. secundum Bielem. lib. 4. Sent. Distinct. 15. Qu. 4.  
Illicit a non sunt Christianis bella, sive defensiva, sive invasiva, modo adsint haec tria; justitia causae, potestas publica, intentio recta. Estius in Sent. lib. 3. Distinct. 37. Parag. 20.   If there be a good cause, a good call, a good end, and if managed in a right way, and manner; for War, (though a necessary evil) is the solemn instrument of Justice, the restraint of vice, and public insolences; the support of a body politic against foreign invasions, and Domestic rebellions: Up then, and be doing: Honourable Lords, and worthy Gentlemen, account yourselves happy, in that God accounts you worthy to do any thing for him: especially to be so honourably employed under him: your time is short with us, your work is great: though the Sun stand still, or go backwards, yet still time goes forward: five or six days, beyond which you cannot sit, will soon expire.  
Reverend Fathers and Brethren, Remember you and I that Motto of famous Mr. Perkins: Minister verbi es? 
Vide Bezam in vita Calvini. 2 Per. 1.12,14  Hoc age: And that worthy saying of judicious Calvin: Quid si Christus cum venerit, me otiosum invenerit? what if Christ when he comes to summon me to death, shall find me idle: It was holy Augustins' wish, that Christ might find him, aut precantem, 
Possid de vita & moribus. Aug p. penult. Vel inveniendis rebus; ●… de jam inventis; etc.  aut praedicantem; praying, or preaching: Possidonius relates this of him, that he was ever employed, either inventing, or dictating, transcribing, perusing, or preaching; praying, or visiting the Fatherless, and the Widows: Et hoc agebat in die laborans, in nocte lucubrans. 
Minima portio temporis dabatur somno, minor cib●, nulla otio, ita Adri●om. de Hieron.  And memorable is that which Augustine himself spoke to Eudoxius, and the brethren with him, in his eighty first Epistle: As Fire and Water, so Pride and slothfulness are by Ministers to be shunned: It is certain, a whet, is no let: Recreation may be used, but in its due season, 
Amice quisquis huc venis, aut Agito paucis aut abi, aut me laborantem adjuva haec erat inscriptio musaei Urfmian. Vide Mel●…i. Adam. Vide P. Mart. in 2 Sam. 12;  and with a right intention, to fit us for our work, but never as our work; not to procure wealth, but to preserve health, which such as live sedentary lives seldom have; and also with choice persons.  
The two witnesses, of whom you read, Rev. 11. end their lives, and their labours together: Nullus est in Anglica diligentior Episcopus, quam Diabolus, said Latimer: There is not a more busy Bishop in all England, than is the Devil; shall we learn some good of him: To bestir ourselves the more, because our time is short, Rev. 12.12.  
The Levites in the Law were discharged at fifty, in part, Numbers 8.25. Let not us pretend more weakness of body, or decay of memory, of natural abilities, and faculties, more than is, to gain a dispensation: Augustin preached till his last sickness, aged seventy six: And Ambrose died commenting on the Psalm, 
Usque ad suam ipsam extremam aegritudinem. Possid, ubi supra.  on that 47. Psalms, if A Lapide mistake not: Oportet Episcopum conscionantem mori: soul-work is sweet work, though we sweat. Paul did not say, I converted more than they, yet he could say, I laboured more than they; and herein may we solace ourselves, if Israel be not gathered: we have discharged our duty in some measure; sincerely, though slenderly, & non curatio, sed cura Ovium a pastore requiritur, as A Lapide well observed. 
A Lapid. in 1 Tim. 4   
Christians, this is of concernment to you also: you must be doing; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Our Religion consists not in wording, 
Justin. Mar. Aq. 1. p. qu. 1. Art. 4. Estii praefat. in Sent. Tenendum est, Leu. 25  but in working; not in speaking, but in living great things: The Jews usually called the seventh year, the idle year, because then there was no ploughing, no sowing, no reaping, or mowing: with many Christians, every year is the idle year: Should we be examined what we have done for God, what naked backs we have clothed, what hungerstarved bellies we have refreshed, what duties we have discharged: should conscience speak, and all tongues be silent: shame might cover our faces: Seneca jeered the Jews, because they lost one day in seven: 
Vide Aug. de C. D. lib. 6. cap. 11  To observe the Sabbath day, was with him to lose a day: well might he deride the Christians of this lazy, drowsy age, were he now alive, who lose Lords days, Exercise days, and other precious seasons for soul advantages; too many dividing their lives, one half they are idle, and the other, they do nothing; Pauci hoc agunt, said the Heathen Philosopher: It was Erasmus his wish, Angli ingeniosi, utinam & laboriosi: Let me rather be numbered amongst the unprofitable, than the idle servants: We have a day's work for every day, an hours work, for every hour; every day we should go a day's journey towards Heaven.  
The life of Christ was a most active, 
Act. 10.53  may I not say, a most laborious life: he never spoke idle word, never spent idle day; he went about doing good: That is the character which Peter gives of his Master: no sooner began he to walk, but he began to work: where he was, there he was doing good, and where he was not doing good, there was he not: Now he is our great Exemplar, and Looking-glass, his actions (not his miraculous, etc.) his moral actions are our instructions: 
Mark. 7.37  He did all things well, and shall we do nothing? God forbidden! Non otiose vivit, qui qualitercunque utiliter vivit, 
Aq. 2. 2. qu. 187. Art. 5. resp. ad Arg. 2.  saith Aquinas; but we must see that it be utiliter, as he said, John 9.4. so we say, we must do the work of him that sent us, while it is called to day; for a night is coming, a night of desertion, a night of affliction may come, a night of death and dissolution will come, and then no man can work: 
Frustra est ea potentia, quae non reducitur in actum; quando debet, & potest reduci.  Let us therefore while we have the light, walk in the light, and work by the light: while it is called to day, let us go about our work, not neglecting the seasons, nor napkinning up the Talents which are delivered to us: I shall conclude this with that notable saying of Cato, subscribed by the wiser Heathens, as an Oracle, Nihil agendo male disces agere.  Take heed what ye do: Take heed, and do it. 
Ninthly, In that the charge is ingeminated, two things may here be intimated. 

1 The greatness of the work, which on them is imposed.  
2 The neatness or exactness in the workmen, who are herein employed:   But I pass this.  
Quest. He said unto the Judges, Take heed what ye do; but were not they also to take heed what they said?  
Ans. Carthusian upon this Text (of whom we spoke in the Analysis) hath this Gloss: Non solum act us vestros, verum etiam verba, & sententias diligenter pensate: ponder not only your works, but your words; be not rash in either: and I am induced to conclude with him, that both they and we must take heed what we say, or none will regard what we do.  
The Apostle, if any man, 
Vide sis Greg. Thaumat. Metaph. in Ecclesiast. c. 5. p. 87  requires this of every man: If any man seem to be religious, or righteous, and yet takes no heed to his tongue, all his Religion is vain: If Hell be where the Devil is most, it is in most men's mouths and hearts, and there is an Hell Moral, as well as Local: The whole life of man, 
Vita nostra referta est linguae delictis. Basil.  (said Basil) is full of the sins of his tongue: It is most true, lingua mors, lingua vita, lingua Deus, lingua Daemon: the wisest of mortals voucheth it: life and death are in the power of the tongue: Excellent is that council of holy Bernard, 
Serm. de triplici custodia mihi p. 385  Bis ad limam veniant verba potius, quam semel ad linguam, plus diligas audire, quam audiri, and that of the Stoic Philosopher is worthy to be writ with a pen of Iron: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Epicteti Enchirid. c. 41. in principio.  etc. Bridle thy tongue; for the most part be silent, or speak about necessary things; and that curtly, concisely.  

Ber. de triplici cust. Levis res sermo, quia leviter volat, sed graviter vulnerat, leviter transit, sed graviter urit, facile volat, Ideeque facile violat charitatem; modicum membrum est, sed nisi caveas, magnum malum. Bern. Aug. Ennarrat. in psal. 51 Claudamus oris nostri januam objiciamus repagultim. mordiamus nos ipsos si quando grave ac durum quodd●m verbum dentes nostros transire voluerit. Gillib. Bern. Succent. Serm. 14. in Cant. prope sin. Aug. Tom. 1. de verbis Domini initio capiris 1. & 2. Pelag. lib 4. 〈◊〉 35.  Drexelius in his Orbis Phaeton, tells us, that the Tuscians writ upon the doors of their houses these two words, ARSE VERSE, which in our language hath this signification, Take heed of Fire, keep it warily; it might well be writ on every man's breast, saith he, linguae ignem cautissime custodi; keep the fire of thy tongue most carefully.  
Sicut eligis quo vescaris sic elige quod loquaris, cibum examinas per os ingressurum, cur non etiam verbum per os egressurum; quod saepe graviores tragaedias excitat in tua domo, quam cibus an tuo stomacho: As thou art choice of what thou eatest, said Augustin, so also be choice of what thou speakest: Thou art curious about, and examinest the meat which goes in at thy mouth, lest it may poison thee: and why not the words which go out of thy mouth, lest they poison others: and thou shalt find upon trial; that these do more mischief in thy house, than those do in thy stomach: and elsewhere this holy man speaking of the same subject: Si tu eam domare volueris: wouldst thou tame thy Tongue? thou canst not, because thou art but a man; and no man can tame his Tongue: Homo feram domat, linguam non domat; domat leonem, non refraenat Sermonem; Domat ipse, & non domat seipsum, etc. Sisoius (as Pelagius reports) for thirty years together prayed, and that often in a day: Domine Jesus Christ, protege me a lingua mea: O Lord deliver me from my Tongue: 
Lingua malorum omnium compendium, vere Phacton & orbis incendium, vix ullum in mundo malum quod non vel incipiat, vel augeat, & incendat lingua; nulla pars ad nocendum promptior ad fraenandum difficilior. Drexelius.  and yet found it a piece of difficulty to get the mastery and victory over it.  
Of all the Members of the body there is none so serviceable to Satan, as is the Tongue: when the hands are manacled, the feet fettered, and stocked, the tongue is free.  


Vide Pinedam in Job 2.8.  
Sect. 1. Numb. 8.  
Jobus a Satanâ dire habitus, nihil sui corporis habuit, quod sanum diceret, praeter linguam.  
Orbis Phacton. 1. 2. p. 344. Aug. Ennarrat. in Psal. 39.1. & in Psal. 34.13.  
Quis sane numeret quantas modicum linguae membrum contrahat sordes; quam sit gravis pernicies oris in circumspecti.  
Bern. Serm de triplici custodia. p. 98.   Pineda disputes the question, why Satan (having liberty to inflict diseases upon Jobs Tongue, as well as upon the other members of his body) spared that? And I find Drexelius hinting at the reason: Forsan ideo non ulcerosam habuit linguam, ut eam in querelas laxaret; ut coelum, omnesque caelites execraretur, etc. It was Satan's desire, and grand design to move Job to curse God, and charge him foolishly: and therefore he spares his Tongue: Lingua non frustra in udo est, said Augustin: Of all the parts and members of man's body, there is none kept oiled, so moist and glib, as is the Tongue, and thereupon he counsels: Perpende quod dicturus es, examina, consul interiorem veritatem, & sic profer ad exteriorem auditorem: he is not, saith the Apostle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a beginner, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a good proficient in Religion, that can curb his tongue.  

Lingua pl●rima & certa satis, praecipue in Febribus, signa exhibit.  As Metals are known by their tinkling, so are men by their talking: and Physicians say, the nature of diseases is known, as well by the tongue, as by the pulse, or urine: The mouth of the Righteous speaketh wisdom, and his tongue talketh judgement; 
Morhi natura ex lingua non minus quam ex urina cognosci potest: Senne●t. Instit. l●b. 3. cap. 16. Hyppoc. Aphoris. 13, 15, 16.  for the Law of the Lord is in his heart.  
It is queried in the Schools, what was the first sin of the first Angel that fell, (for they assert, that one fell first, and then the rest, 
Estius in Sent. lib. 3. Dis. 6. parag. 8. Sex varias proponit ententias.  unus caeteris author, & suasor fuit transgressionis, as Estius speaks) Nine or ten several opinions of theirs I remember I have read; some say it was envy, others, discontent; and some suppose, it was their refusing to undertake, or take up the charge given, 
Scotus lib 2. Dist. 6. qu 2. Art. 2.  or to be given them about man: Scotus thinks, it was a certain spiritual luxury: And some, 
Vide Othor. is Casmanni Angelo graphiam: in part 2. cap. 10. q. 4. p. 395 Non per os serpentis, sed locutio quaedam spiritualis, ut blasphemia in Deum. Estius ubi supra parag. 6, 7.  with many of the Ancients: Angelos amore mulierum captos per libidinem peccasse: Others ingratitude: The most and best say, pride: but wherein that Pride consisted, is not easily determined, nor by them unanimously resolved; by some it is as confidently asserted, that it was a sin of the Tongue: but what ever it was: you know they suffer eternally, and deservedly for it: and it concerns us all to set a watch before the doors of our lips; a tongue that is set on fire from Hell, is in danger to be set on fire in Hell.  
Let none say, words are but wind; 
Quot tibi possim dicere, qui sub Tyrannis sensuum suorum paenas luerunt propter incautam linguam, Lips. de Constin. c. 25. p, 181.  small, trivial, inconsiderable things: certainly they weigh heavy in God's balance, the least idle word is damning in its own nature: The Philosopher could say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Men die for coining single pennies (contrary to Law) as well as Jacobus pieces: Physicians say, Worms in children may turn to the Fever; and that into the Plague: 
Aug. Ennar. in Psal. 128.1.  And the Father excellently, Dicis minora sunt, minuta sunt verba vana; sed congere minuta, & faciunt ingentem acervum, & ignis gehennae non est parvus.  
It was Zenophons' wish to have all speeches writ; 
Melius est hanc artem ●…ire, quam esse regem & Diademate coronari. Chrys. Tom. 5. Hom. 33. mihi p. 260.  it would make us more serious: Of Taciturnity I may say, as he did of Charity: It is better to learn this art, than to be a King, and crowned with Diadems: Latimer, when some were taking his Examination, he took more deliberation, hearing a pen walking behind the Curtains.  
There is a book of remembrance in which all our words are recorded, the consideration of it should work us to more wariness.  
There are five or six things which every man hath to keep: which if he do, they will keep him doing all the days of his life: he hath the Faith to keep, 2 Tim. 4.7. 
2 Tim. 4.7  He hath a good conscience to get and keep, and he hath his heart to keep, 
Prov. 4.23,24  his eye to keep, his foot, and his tongue: 
Pro. 4.25,26  Myriam was smit, and Myriad smart for the abuse of their tongues: a learned Author delivers his judgement of Tully and Demosthenes: Si muti fuissent, diutius vixissent; & suavius obiissent.  

Senco. Ep. 10. in fine.  For every idle word we must account to God: The meekest man that ever the Sun saw, or the earth bare, spoke unadvisedly with his lips; so may you, and so have I too often: Let us therefore take up David's resolve, 
Vide Chrysost. Tom. 1. hom. in Psal. 140. mihi pag. 1038 Tom. 2. hom. 46. in Mar. c. 13. mihi p. 386 Tom. 5. hom. 52. ad pop. Ant. p. 297. Tom. 4. hom. 15. in Ephes. ●. p. ●…5 Tom. 1. in cap. 1. ad Gen. p. 20. Leonardus Rubenus de Aurea lingua cap. 59  To take heed to our ways, that we sin not with our Tongues: I have been too long on this, yet not without warrant, such a digression is no transgression: I shall crave leave to acquaint you with a memorable passage of Rabbi Jehuda: And then pass on to the last and great Observation.  
Drexelius Tells you, that Rabbi Jehuda openly proclaimed in the Marketplace, that he had at home a certain golden water, which was of choicest virtue, and highest value; very useful for all persons, for all constitutions: Excellent for the prolonging of man's life: Many hearing this solemn proclamation, amongst the rest, a little Daughter of another Rabbi, acquainted her Father with the sum and substance of it: who addressing himself with thousands more to see those strange waters, and offering great sums of monies, might they have some of them: 
Drexel. Orbis Phaeton. 1. 2. p. 515  The Rabbi opens his Bible, and turns unto the 34. Psal. 13, 14. What man is he that desireth life, and loveth many days that he may see good? Keep thy tongue from evil, etc. Et haec est illa aqua vita aurea, saith he; this is that golden, life-prolonging water: Come taste and try: come near and buy this: My Lords and Gentlemen, and you beloved Brethren. But he said unto the Judges, Take heed what ye do.  
Tenthly, Observe, That it is the duty and discretion, it is the part and prudence of Judges, to do justice and judgement, and in the administration thereof, to take heed what they do (i.e.) from what principles, by what rules, in what manner, by what authority; and in a word, for what ends they act. 
Arist. 2. Polit. Scaliger. Exer. 307. Sect. 3. God is rich in Knowledge. 1 Sam. 2.3. In goodness, Rom. 2.4. In Grace, Ephes. 1.7. In Glory, Ephes. 1.18. And in Mercy also, Eph. 2.4   
It is a main, plain, and a momentous Truth: I am now to discourse of the execution of justice: Justice is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fulcrum & anchora civitatis, saith the Philosopher in his Politics: It is conservatrix humanae conjunctionis, quae ad beatitua tidem via est: saith Scaliger, I am easily convinced, that mercy best becomes a Minister's mouth: God loves mercy best, and we need mercy most: he is in Scripture styled, the Father of mercies, for he begets mercies, as Fathers beget children: and loves mercies, as Fathers love children: He is a Sea of mercy, both bottomless, and boundless, an overflowing, and an ever flowing fountain of mercy, and yet ever full: He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: rich in mercy, not rich in wrath: he delights in mercy, not in judgements: 
Isa. 7.20  he hires the raisor wherewith he shaves his people, Isa. 7.20. Judgement is his work, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but his strange work; he loves freely, but corrects not willingly, not from the heart: though men do willingly grieve the children of God, 
Lam, 3.33  yet God doth not willingly grieve the children of men: O Ephraim! what what shall I do unto thee? and how shall I give thee up O Ephraim? 
Hos. 11.8  how shall I deliver thee O Israel? how doth the most High debate and project with himself to show mercy: Excellent is that of Vossius, upon that Text: 
De Extr. Judicio, Thes. 3  Go ye cursed; it is said, come ye blessed of my Father, but not, go ye cursed of my Father: Benedictionis author & pater est, non item maledictionis, etc.  
But be all this, and more granted; we must sing this compound ditty of judgement, and mercy: Unisons make no good music: Such are his Attributes, that he will not cease to be just, that he may be merciful: As he is the Father of mercies, so he is a Lord of wrath: Baal chemah, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a possessor of wrath, Nahum 1.2. As he hath a time of reprieving; so he hath a time of reproving: a time of correcting man for sin, as well as a time of conniving at man's sin; his patience hath fixed bounds, and limits: None may leave sin unpunished, who are thereto deputed, upon pretence that God is merciful: it is said, that no attribute of God is so often iterated, no act of God so often inculcated, no work of God so often repeated in sacred story, as Justice, Judge, Judgement, etc.  
Two Branches of the Observation. 

1 Justice must be executed, and Judgement administered.  
2 And that exactly, conscionably, deliberately, etc.    
First, Of the first, It is the more common observation; and therefore I shall not injure this reverend Auditory by prolixity: I come then to clear it by testimonies, both divine, and humane: out of the inspired Prophets, and Heathen Poets and Philosophers. 
Consult. Jer. 22. 2, 2●. 12   
For Scripture proofs, consult, Deut. 16.19. Judges and Officers shalt thou make in all thy Gates, which the Lord thy God giveth thee throughout the Tribes, and they shall judge the people with just judgement: 
Psal. 82.3  Thou shalt not wrest Judgement, thou shalt not respect persons; 
Deut. 1.16 Et A Lapide in loc.  nor take a gift; that which is altogether just shalt thou follow: 
Deut. 19.21  In the Original it is more emphatical, Justice: Justice shalt thou follow; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all manner of Justice, and nothing but Justice, carefully, constantly, etc. Micah 6.8. Calvin conceives, that that Prophecy, as we now have it, is but the Synopsis or Epitome of certain Sermons collected by him, and recorded for the Church's benefit: And Gualther thinks, this is part of his fourth Sermon: the marrow whereof you have in this eighth verse, He hath showed thee O man what is good, and what doth the Lord require of thee? To do justly: 
Vide Guath. in locum.  Kings and Princes, Magistrates, and Ministers; Masters, and Servants; Judges especially must learn to do judgement justly: though your dispositions may incline you to mercy, yet his command must praeponderate and over-awe you to justice: there can be no mercy in injustice, and nothing but injustice in disobeying the Lords command.  
Exod. 23. Thou shalt not speak (no not speak) in a cause to decline after many to wrest judgement: Thou shalt not wrest the Judgement of thy poor in his cause: Keep thee fare from a false matter: the innocent and the righteous slay thou not, and verse 13. In all things which I have said unto you, be circumspect: Take heed what you do.  
Nor is that time the least considerable, though last considered, in Zachary, 8.16. 
The Persians were so in love with Justice, that this was the first of those five things which they taught their children from their fifth, to their tenth year; as Zenophon Hist. lib. 1. de Institutione Cyri.  Execute the Judgement of Truth and peace; q. d. It is not sufficient to build the Temple, and to have an eye to his ceremonial worship: you should mainly mind the moral Law, see that the main duties be performed, some particulars are mentioned, under which the rest are comprised: Execute the Judgement of Truth and Peace, judge according to law, and the rules thereof, and according to true information in matters of fact.  
It is the conclusion of the Philosopher, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the more just any person, or action is, 
Arist. & hic lib. 1. c. 1 & lib. 5. c. 1  the more excellent and glorious it is: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: as peace compriseth all blessings, so doth justice all virtues: Ubi nec cura juris, 
Senec. de Clem. lib. 1, cap. 2. 4  said Seneca, where there is no care of equity and justice, Kingdoms must needs be in a tottering condition: 
P. Parad. 4  this is Civitatum vinculum, saith Tully, the Ornament, the Muniment, the Cement that holds Cities and Kingdoms together: no society can subsist without it: 
Vide Valer. Maxim. lib. 6. cap. 5.  Amongst Thiefs and Robbers were no justice observed, but one take all; the society would suddenly (and happily) dissolve.  
It was Pythagoras his grave advice to his Scholars. 
Aur. Carm.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. both in word and deed: inure yourselves to equity; ever remembering you are mortal: and Hipparchus his Motto, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Think on Righteousness as thou goest along: or practise Righteousness in thy life and conversation: 
Vide Phocylidis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Another of them hath his, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; first, worship God, then honour thy Parents: in the next place, do justice to all men: Plato, Plotinus, Hesiod, and others are very full in this; who would not blush to hear Pagans pressing this so much, and to see Christians practising this so little.  
For Arguments to convince, take nine or ten: Justice must be executed.  

Ratio 1  First, That Authority may be preserved: The Authority of God and his Officers, the Authority of God in his Officers, hereby it is kept in its viridity, and splendour, in its fragrancy and beauty: Should Justice lie long dormant, and malefactors pass without condign punishment, wicked men would vilify, and scorn all Magistrates, and Magistracy: You read of some in Judes' Epistle, who despised, disdained, and contemned the Magistrates, and desired that dominion (i.e.) Magisterial power and authority were extinct and disannulled, 
Vide Calv. in locum.  vers. 8. who were those persons? but carnal men, seducers, and impostors; such there be amongst us; therefore do it.  
Three things you should especially uphold, The fundamental Laws, Dan. 7.25. The People's liberty, Act. 22.28. Your own Authority, Prov. 20.8.  
Secondly, That the most holy may be eased: therefore must justice be administered: When oppression, blasphemies, murders, and robberies are acted, the eye of his glory is provoked, and God blessed for ever is pressed: 
Amos 2.13. Sub foeni onere Aridere est pondera & iniquitates peccantium cum querela tolerare.  Behold, I am pressed under you, as a Cart is pressed that is laden with sheaves: Behold! rem novam, inopinatam, atque mirabilem de signat, saith Lorinus: it designeth and pointeth out unto us something new and admirable: and is not this such? such were the iniquities of the old world, so universal in respect of persons; so universal in respect of places; so abominable and intolerable was their wickedness, that it repent the Lord that he had made man; not that he had made the Fish in the Sea, nor the fouls of the air, nor the damned spirits in Hell: but alas! that he had made man: with what abhorrency doth he look upon men thus sinning, who took so much delight and complacency in man standing: It grieved him at the very heart: the heart even of God is broken with a people's wickedness, his soul is grieved with their iniquities, pressed with their impieties: how doth the Lord complain there; a Father will suffer much, and bear long before he complain of his child: Tam Pater nemo, tam pius nemo: but no sheaves can press, as sin, and Sinners do: Angels and men, the whole Creation, yea, the Creator himself groans under them: but the punishing of the offender is an easing of the Creator; and therefore the Lord saith, Ah! I will ease me of mine Adversaries, I will comfort, I will satisfy myself by taking vengeance: Indeed, when his children are corrected, he himself is afflicted; no sooner hath he stricken, but he reputes, as it were, that the blow was given; the Rod no sooner falls on their head, 
Judg. 10.16  but he feels it at his heart: But when he by his heirs of restraint, his Ministers of Justice, makes evil doers smart; he easeth himself; he speaks, as if while they are punishing them, they were unloading him; and who will not in his station endeavour this for his Maker and Master?  

Reason 3.  Thirdly, That evil doers may be reform, and others by due execution of justice, deterred, and restrained: When the Thunderbolt kills one, the clap affrights many: Paena ad unum, terror ad omne●: Notable is that of Seneca, pereant impii, non ut pereant, sed ut alios pereundo proficiant: When Justice is faithfully executed, 
Aul. Gel. N. Atr. lib. 6. cap. 14.  God hath the Praise of his Justice, and men have the Profit of his Judgements, Deut. 13.10,11. Thou shalt stone him with stones till he die, thou shalt surely kill him, that All Israel may hear and fear, and do no more any such wickedness: A parallel Text you have, chap. 17.13. Aquinas upon that question, whether it be lawful to put malefactors to death; concludes it not only lawful, but necessary: As we cut off a putrid corruptive member, a leg, or an arm, 
2. 2. Quest 64. Artic. 2.  when the more principal and vital parts are hazarded: Laudabiliter & salubriter abscinditur, and in answer to another utrum, he asserts, that Princes and Judges may take away the lives of flagitious malefactors, 
2. 2. Quest. 64. Artic. 3. & 4.  in quantum ordinatur ad salutem totius communitatis: If their death may conduce to the tranquillity and prosperity of the Commonwealth: We will shut up this Argument, with that of an Ancient: pertinet ad innocentis Magistratus officium, non solum nemini malum infer, verum etiam a peccato cohibere; & punire peccatum, aut ut ipse qui plectitur, corrigatur experimento, aut alii terreantur exemplo.  

Reason 4.  Fourthly, That peace and love may be preserved: This peace is a costly, choice, and comprehensive mercy; 
Pax una triumphis innumeris potior, pacem te poscimus omnes. Vide Naz de pace 1. Orat. 3  it is earth's joy, and heaven's glory; a blessing which we have sought for, and fought for, prayed for, and paid for; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Nazianzen speaking of peace: war is the worst of all God's ●our sore judgements; it is the plague of plagues: when God gave David leave to choose the Rod wherewith he should be whipped (a favour very seldom vouchsafed to the godly: and never that I remember, to any wicked) and put him to that Trilemma, in 2 Sam. 24. he cast by the sword at first sight; that judgement seldom comes alone: 
Cicero de Repub. lib. 2. Aug. de C. D. lib. 2. cap. 21.  Now Tully tells you, sine justitia pax nulla est, etc. And we by experience and observation cannot but know, that the execution of Justice is a sure, pure, a special and speedy way and mean for the prevention of that, and the conservation of this: Memorable is that of the Prophet Isaiah 32.17. the work of Justice (whether distributive, or commutative) shall be Peace: This is the fruit that grows upon that root, the product of due execution of Justice: Distributive Justice hath stocks for Vagrants, 
See Dr. Hall's True Peacemaker.  whips for Harlots, ropes for Felons, stakes for blasphemous Heretics, Gallows for Murderers, and the Garland of Peace hangs upon all these Engines of Justice, Psal. 72.2,3. He shall judge thy people with Righteousness, 
Vide Panormitani Judic. process. Fol. 2.  and thy poor with judgement, and what shall follow thereupon? Then the Mountains shall bring peace to the people, and the little Hills by Righteousness: When Joram asked Jehu: is it Peace? is all well at Ramoth? Jehu answers him peremptorily, yet prudently; what Peace? that is, there can be no solid, settled, well-grounded peace expected, till Justice be executed: Idolatry exterpated, Jezabel deposed, 1 King. 15.  

Reason 5  Fifthly, That Judgements may be prevented, if threatened; removed, if inflicted: This is the way to divert the Judgements of God from your persons from your posterity; from the whole Nation: My Lords! if you bear the sword in vain, God will not.  
You read in Samuel of old Eli, a grave and reverend Judge: You read of his, and his Sons sins against God; and God's sentence against him, and his Sons; His Sons were deeply guilty of great and gross impieties: All Israel rang of their lewdness, nor could their wickedness be altogether unknown to their aged Father; as he was a Father, he should have kerbed and checked them; 
Vide Cornel. A Lapide in 1 Sam. 2.17.  as he was a Judge, he should have punished them; as he was an Highpriest, he should have deposed them; but they made themselves vile, or accursed, 
Non corrugavit frontem.  and he frowned not upon them, non contraxit rugas in eos, saith Ludovicus de Dieu: he wrinkled not his brow against them, as good Parents are sometimes necessitated to do: when God is dishonoured, relations should not be remembered: But mark, quia ira Eli tepuit in filios, 
Bern.  ira Dei exarsit in illum; because Eli his anger was cold towards them: God's anger was scorching and scalding hot towards him. We may be angry, and not sin, when we are angry first for our own, then for others sins: Eli was not so; therefore such Judgements are threatened, 
Eli ab eo tempore semper se●e flevit, quod in filios su●s dei vindictam certissimam expectaret. P. Mart. in Sam. pag. 17.  and were after inflicted, as who ever heard of them, their ears tingled; and theirs heart trembled; and Josephus saith, that from that very time old Eli never ceased weeping: Here is then a divine project, a sure way to secure your persons, your progeny from ruin, and destruction: Spare not the rod as you are Fathers, nor the sword, as you are Judges: Fiat Justitia; It is a famous Scripture, Jeremiah 5.1. Run ye to and fro through the City, through the streets of Jerusalem, and see now and know; seek in the broad places thereof, if ye can find a man, if there be any that executeth Judgement, and I will pardon it; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: I will be merciful and propitious to them, be they never so many, and though they be an undeserving, and an ill-deserving people: It is the Lords own counsel by his servant the Prophet Amos, a Prophet, not by education, but by inspiration; a man of a stammering tongue, as his name imports (but ex quolibet ligno fit Mercurius, cum digitus Dei est statuarius) yet how freely doth he speak, 
Vide Drus. in Am. 1. 1.  chap. 5. 15. establish Judgement in the Gate: (it is something more, saith Drusius on it, to establish Judgement, than to administer Judgement) what shall follow thereupon? It may be (saith he) that the Lord God of Hosts will be gracious to the remnant of Joseph: Take up and read the 25. of Numbers, you have it recorded, that Israel had sinned, and God's Wrath was incensed, the Plague was begun; 
Numb. 25.14.  four and twenty thousand dead; Israel was in a doleful, dismal condition: But Phineas stands up, and executes Judgement, and the Plague stayed: The Lord said to Moses, Phineas the son of Eleazar hath turned away my Wrath from the children of Israel, that I consumed them not in my jealousy: Zimri was a mighty man, a Prince of a chief house, among the Simeonites, Cosby was Daughter to the King of Midian, who would have meddled with such persons of Quality? Phineas no Magistrate, nor was his proceeding in so legal and judicial a course, the parties were not convented, nor were they by witnesses convicted: The Commission was given to the Rulers, Phineas was none: where then is his warrant for their execution? The Schoolmans' conclusion is sound, 
Aqu. ubi supra.  Principibus & Judieibus tantum, non autem privatis personis peccatores occidere licet, ad eos solos pertinet, quibus committitur cura communitatis conservandae, etc. but what was done, was of the Lord accepted; he had an extraordinary motion from the Spirit of God; the Agent was holy, the Act zealous, the issue happy: God's hand is stayed.  
Till Justice was executed upon the bloody house of Saul for his cruelty, inhumanity, and breach of Covenant; staying the Gibeonites, 
2 Sam. 21.1. to the 15.  who were Proselytes to the Jewish Religion, and so serviceable to the Sanctuary; the Famine was year after year continued.  
It is wisdom to let out some corrupt blood in the arm, to keep the blood pure about the heart: He is a fool, not a wise Physician who suffers many patients die, 
Isa. 56.1.  when by one vein pricked, one Achan stoned, many may be preserved.  

Reason 6.  Sixthly, Hereby the greatness, and the glory of the Nation is maintained: Politicians say, and truly, that seven things are of great importance to the honour and magnificency of a state; I shall but hint at them, and leave you to read more of them in Aristotle's Politics; and Machiavels disputations de Republica. etc. 

1 Religion, for without adoration of a Deity, no Commonwealth can subsist; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Arist. Pol. lib. 7. cap. 8. Mach avelli disput. lib. 1. cap. 12. & lib. ● cap. 7.  All care then about divine matters, may the Philosopher be heard, must not be cast off: Photius in a learned Epistle, wherein he discovers the Duties of Princes, excellently speaks to this: But I must but hint,  
2 Achademies, and Schools of learning are necessary.  
3 Variety of Artificers, exercising their manual Arts and Trades.  
4 Privileges and freedoms from customs and exactions.  
5 Peace, This causeth all to flourish; and  
6 Plenty, this sustains the life of man with ease and much contentment.  
7 Courts of Justice, with due execution of the same; this assureth every man his own:   These much enable, and ennoble a City, or Commonwealth; they conduce much to the opulency and magnificency of a State: Martial Policy, 
S. W. Raleigh.  true Religion, and civil Justice, saith a learned Knight, are the three pillars, which uphold all; the Sicilian Ambassador told Ptolemy at his royal Table, that this made their state famous, and their Commonwealth to flourish.  

Reason 7.  Seventhly, Hereby God is glorified; this is the Alpha and Omega of our being and living in the world; this is, 
Psal. 119.157 Prov. 16.4 1 Cor. 6.20 John 17.10  My Lords, and Gentlemen, the mark at which you should levelly all your expressions, affections, and actions: this is the Father's end in your creation, his Son's end in your redemption; his Spirits end in your sanctification; to glorify him; 
Vide A Lapide in locum.  and he is glorified chief, 

1 By your humble and penitent confessions, Josh. 7.19. 
Achan perhaps was converted when the stones flew about his ears, saith Mr. Fenner in his caveat against late Repentance, page, 101.  such was Achans confession, that some have concluded his salvation, with what warrant from the word, I am yet to learn.  
2 By your holy Observation of his day; not suffering your Tongues their worldly, weekdays expressions; nor your hearts your wont, wicked, excursions, Isa. 58.13,14.  
3 By your Thankfulness; who so offereth praise glorifies me, Psal. 50. ult.  
4 By your Fruitfulness under the dews and droppings of his Word; under the whip of his Rod, John 15.8. the more graces are multiplied, the more God is glorified.  
5 By your Faithfulness in sufferings, and in services, 1 Pet. 4.14.16. 
To give up your names to Christ, and afterwards to make defection, and apostatise from Christ is matter of dishonour to him; if any man draw back, his soul hath no pleasure in him: Christus ipse tacite accusatur, quasi iniquus; but not to stand on these.   
6 By your contentedness with him alone; and your unsatisfiedness with any thing you have from him, while you are without him; This sets the Crown upon his head.  
7 By your forwardness to, and uprightness in the Administration of Justice and Judgement; when the Angels came with power to judge Babylon, 
Vide Rib. in loc.  Rev. 18.1,2. It is said, the earth was lightened with his glory: There is so much beauty and brightness in works of Justice and Judgement, that they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Glory of the Lord, Numb. 14.21. God was glorious, as well in destroying the Egyptians, as delivering the Israelites.    
8 God himself hath commanded it; peruse the Text, Do it, vers. 7. Here is his Sic volo, sic jubeo; his will is the rule of all reason: It is disputed in the Schools, whether God doth at any time give out a command, which he himself would not have obeyed; and why he doth so is queried, as in Abraham's case, Gen. 22. 
Estius in Sent. lib. 1. Distinct. 47. Parag. 3.  Lombard produceth another which Estius rejects as impertinent: They conclude it with a non modo fatendum est, non omnia fieri velle deum quae praecepit, sed interdum cum velle non fieri quod praecepit, atque ideo praecipere ne fiat: Certainly what here concerns the execution of Justice, ought conscionably to be obeyed; because by him commanded; that was a prerogative command, but this is not; and his Will is reason sufficient why you should obey: Authoritas praecipientis est ratio praecepti: He said, do it, who hath authority to command you to do it; and ability to consume you, if it be not done; he is resolved Justice shall be done, and highly provoked if Justice be not done, this is the Will of God; Et sufficit pro universis rationibus Deus Vult.  

Reason 9  9 Justice must be executed, that your oaths may not be violated: To fear an oath is the character of a good man: The violation of an oath is so heinous a transgression, that some of the Schoolmen peremptorily conclude Perjury a greater sin than Homicide, 
Biel. lib. 3. Qu. 39 Dub. 4.  or Murder, though Biel doth not assent thereto, yet he confesseth it is a sin to be punished by the Judges, especially then in Judges: Heathens dare not adventure to infringe, or violate their oaths, though guided only by the purblind light of natural conscience.  
Attillius Regulus preferred the obligation and observation of his Oath, before the safety and preservation of his life: he made choice of that which was indeed more eligible, to be punished, than to be perjured: The Carthaginians being engaged to the Romans, chose rather to entomb themselves in flames of fire, which they had kindled in the Marketplace, than to break their sacred vows: Notable is that of Pocylides. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
But once more and then we shall let this branch pass.  

Reason 10.  10 This is the end for which you are empowered and constituted: The Queen of Sheba, though an Heathen, could tell, that therefore God made Solomon King, because he loved Israel, and that this was his work, to do Justice, and Judgement; 
2 Sam. 8.15. 2 Chron. 9.8.  she was convinced that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; by him Kings reign, and that for this very end Solomon was set on the Throne of Israel, to dispose of the affairs of his Kingdom with Judgement wisely, and in righteousness justly; Judges that will not do judgement, have nomen inane, and are guilty of crimen immane. Such sin against the very nature and end of their function: Remember then my Lords, that Instrumentum eatenus est Instrumentum, quatenus est inusu: And as the Philosophers speak; Frustranea est ea potentia, quae non reducitur in actum (i.e.) quando debet, & quando potest) you have authority put into your hands to do judgement, and you have one opportunity more to do judgement; up then and be doing; receive not that power and authority in vain.  

2 Branch●…  In the Administration of Justice you must TAKE HEED what ye do; do it exactly.  
This is the second Branch of the Observation; 'tis the modo: how you are to dispose, and dispatch, manage, and transact the affairs in hand: Not to multiply Arguments: Take these ten; why you should Take heed what you do, and do all exactly.  

Reason 1.  First, Because you are the Deputies, the Vice-gerents, the Ministers of a most holy, just, jealous, and exact God: He is exact in all his ways, 
Vide Tirin. in locum.  works, promises, as fearful in praises, so faithful in promises, both in making, and in keeping them; he is ever as good as his word, sometimes better; exact in rewarding, in punishing, in all; his understanding is infinite, he knows what to do, when and how to do all things: Now than my Lords! 
A Lapide in locum.  you are his Ministers, non tam mei, quam Dei est is vicarii, a Deo scilicet per me constituti Judices est is populi sui; and therefore it highly concerns you to take heed what you do; read the seventh verse; There is no iniquity in the Lord your God: All Righteousness is in him, nothing at all of unrighteousness in him; let there be none in you: All his officers shall be peace, and his exactors Righteousness, it is in the abstract, and you know: Abstractum est forma concreti; it hath more in it, and carries more away with it: It is his pleasure that all his should be like him: It is your duty to meditate frequently on, and to conform yourselves to that perfect pattern of your sovereign Lords exemplary Justice: This should be the first step of your care, 
Vasquez disput. 116. cap. 4, 5. Suarez. Metaph. 30. Sect. 6.  it will be the last rise of your honour.  
The divine Attributes are neither really distinct from the divine Essence, nor one from another; his mercy is the same with his Justice, and both God himself: A man may be a man, and yet be unjust: Justice is not quid constitutivum, but should the most high be unjust, he could not be God: Justice is no quality in him, but the very nature of him: There is a Maxim of state: The King can do no wrong: Certainly they may, and in some respects did; 
Thom. Bradw. lib. 1. de causa dei.  God can in none: Eo ipse quod aliquod vult & facit (said Biel) just vult & facit, sua enim voluntas est omnis justitiae regula, and Bradwardin, that profound Doctor, as the Pope called him, clearly against all the world, demonstrates the absolute perfection of the first cause: the immutability and rectitude of his will, etc. Remember then for whom ye judge; it is for this God: We will shut up this Argument with that excellent passage of Cornel. A Lapide upon the Text: Cogitent hoc, saepeque ruminent Principes & Judices, se Dei judicium exercere; qui hoc cogitat, nec favore, nec amicitia, nec donis, nec minis a recto justitia tramite inflecti se sinet.  

Reason 2.  Secondly, The best of men are but men at the best, and may err in Judgement; therefore it concerns you to Take heed what you do: It is said of one, 
Biel. lib. 4. Distinct. 15. Qu. 6. Mark. 7. ult.  and besides him, of none, in all the Scripture; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; He hath done all things well: It is not easily answered who they were that so said; but of whom it is true, without searching the Scripture you may know, viz. of Jesus Christ.  
It is disputed in the Schools, whether it was possible for any Creature, or created Nature, Angelical, or Humane, to have been made impeccable by Nature? or free from all possibility of sinning, or erring; there are not wanting to assert it; 
Est. lib. 2. Distinct. 7. Parag. 9 Aqu. p. 1. Qu. 63. Art. 1. Aug. de vera relig. mihi pag 159, 160. de C. D. lib. 12. cap. 1. Vasq. Disp. 231. cap. 2. Bradw. de causa Dei. lib. 2  the most, I meet with, deny it; cuicunque creaturae convenit non posse peccare, hoc habet ex dono gratiae, non ex conditione naturae; saith Estius, nihil peccare solius dei est; And Aquinas before him draws the same conclusion; and Augustin before them both, once and again delivers his judgement in the negative: Vasquez and Bradwardin say truly, cuicunque rationali creaturae praestatur ut peccare non possit, hoc non est propriae naturae, sed dei gratiae.  

Aug. Retrac. lib. 1. cap. 2.  It is very memorable which that holy man retracts, when he had writ his book, de vera Religione, and dedicated it to Manlius Theodorus, he confesseth that he had spoke too much good of him, though he was ver pius & Doctus, yet he had his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Lib. 2. Dist. 5.  his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Magister ipse (saith Estius) sua habuit inopinabilia, & partim abjurda: Bernard himself saw not all things: when you were made partakers of the divine nature, did you put off the humane nature?  
It is said of one in Scripture, that he was a man after Gods own heart; and fulfilled all his wills; yet you shall sometimes find him out of God's way; he hath his except in the matters of Uriah: it is said of Cato, Pambo, and Tully, that they never spoke word, or did work which they could have wished unspoken, or undone; Augustin censures the last for a fool, 
Aug. Ep. 7.  rather than a wise man; and Cyprian speaks freely. Qui se inculpatum, etc. whoever saith he doth not, he cannot err, is either a proud man, or a mad man: There is in you, my Lords! a posse falli, decipi, errare; it is a very easy matter to sin about things which are not sinful, to mistake in judging through inconsideration, or inadvertency is easy, and of dangerous consequence, and malignant influence; 
Lam. 3.36.  He that justifieth the wicked for a reward, and he that condemneth the just, is so fare from acceptation with God, that he is an abomination to God, Prov. 17.15.  

Reason 3  Thirdly, You have a most righteous and exact exemplar, Precedent, and Pattern, viz. the Lord Jesus Christ; and therefore it concerns you to take heed what you do: 
Gen. 18.25  Shall not the Judge of all the earth (Christ) do right? 
Act. 17.31  he is the man ordained of God to be Judge of quick and dead; 
2 Tim. 4.8  and he will manage it in righteousness, he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Righteous Judge; Other Judges may, and should do righteously; this cannot do otherwise: The wills of all other Judges are regulated by Righteousness, here Righteousness itself is measured and regulated by this Judges will: There is none like him, so pure, and spotless; so holy, and harmless; he was conceived without sin, born without sin, lived without sin, and died without sin; he was no ignorant, no covetous Judge, no respecter of persons; in this his enemies justified him, Matth. 22.16. hic Judex nec gratia praevenitur, nec pecunia corrumpitur, nec misericordia flectitur; it is as true as trite: None can see him, force him, fear him, flatter him out of his way: No intercession of Monarches can persuade him, no reward can corrupt him, no affection can blind him; nothing in all the world can induce him to do any thing rashly, inconsiderately, irregularly: Say Angels, say men and Devils what they will, it shall be well with the Righteous, they shall eat the fruit of their do, and it shall be ill with the wicked, the reward of his hands shall be given him: Let this direct you then, my Lords, in transacting your judicial affairs: He hath given you an example, that you should do as he did, all things exactly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lactantius reports of the Heathens, that they had this notion amongst them; that the way to honour their gods, was to be like to them, and to do as they did: Certainly this is the way to honour Christ; the mighty God: Though you cannot go the same pace Christ did; yet go the same path Christ did, follow him, licet non passibus aequis.  
It was the height of Caesar's glory to walk in the steps of Alexander, of Selimus a Turkish Emperor, to walk in Caesar's steps: Themistocles did the like by Miltiades; Scipio accounted it no small disparagement for him to walk one foot awry from that course of life which Cyrus in Zenophon had gone before him; but be it your endeavour, it shall be your honour to follow Jesus Christ as dear children: Take his Spirit for your guide, his Glory for your end, his Word for your rule, himself for your Exemplar; and you will do all things well, exactly.  

Reason 4  Fourthly, You have a most just, exact, and holy rule by which you are to act: A righteous Law, by which you are to judge; and therefore it concerns you to Take heed what ye do: I mean, the Law of the Lord, and of the Land: It is a Maxim of the Law of England, that the Law itself is, and aught to be the only, rightful, and sufficient Rule, by which all Judges are to be regulated, all cases and controversies tried, and decided: We have not time to inquire into, or discuss that question, 
Aq. 2. 2. q. 60. ar. 5.  utrunc sit semper secundum leges scriptas judicaudum? Aquinas concludes positively; nor that, whether Judges be always bound to give sentence secundum Allegata & probata? 
Becan. Sum. pag. 425.  It is (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) very famous, and by many debated, 
Aq. 2. 2. Qu. 67. Lessius. lib. 2. de jure cap 9 dub. 10.  both Schoolmen, and Casuists; many conclude positively, that Judges may upon Allegations, proofs, and evidences of others, adjudge a man to die, whom they themselves certainly know to be innocent: Aquinas his conclusion is harsh in my opinion, I leave it for the judicious to weigh in the balance: 
Bp. Hall's Decades.  Cum judicium ad Judices spectet, non secundum privatam, sed publicam potestatem, oportet eos judicare non secundum Veritatem, 
Juris naturalis est secundum ipsius rei veritatem judicare, jus gentium derogare nihil potest juri naturali. Pilatus secundum deposita testium quorum testimonium falsum esse dicebat, judicans & condemnans Christum, ab omnibus pro injusto judice habetur. Baldw. Cas. Consc. lib. 4. cap. 12. Cas. 6. pag. 874.  quam ipsi ut privatae personae noverunt, sed secundum quod ipsis ut personis publicis per leges, per testes, per instrumenta, & per allegata & probata res innotuit; The law of God, which must be your rule, and which neither is to be avoided, nor dispensed with, requireth that the innocent and righteous die not, Exod. 23.7. false accusations make no man faulty, they may make him to seem so, but not to be so: He that shall knowingly condemn the innocent, cannot himself in that be innocent.  
There is a saying amongst you; mens legis est lex, not the letter of the Law, but the mind and intention of the Law, is the Law: Now the intention of the Law is to protect the innocent: In such cases Cardinal Cajetan conceives it meet, that Judges should in the presence and audience of all the people give their oaths, that they know the party guiltless; 
Dom. a Soto.  others would have the prisoner secretly slip out of the Gaol, and by flight secure himself.  
To omit what Azorius and others say, 
Azor. lib. 2. Instit. Moral. cap. 17. Deut. 17.11  It is your duty, My Lords, to follow the prescript of the Law; for this end were they established and promulged, Deut. 17.11. According to the sentence of the Law shalt thou judge: A verbo legis in criminibus & paeni non est recedendum. Ahasuerus (though in rage and drink) would not apparently transgress the Law; therefore this Heathen Prince calls unto the wise men, who knew Law and Judgement, and inquires, What shall we do to the Queen Vashti according to the Law? 
Esther 1.15  In Courts of Judicature you are not (jus dare, sed jus dicere) to make new Laws, but to interpret and execute Laws already made: We may not say what we will in the Pulpit, nor may you do what you will on the Bench: Lord! what wilt thou have me to do, & I will do it, is the language of a good Judge: I will show mercy, to whom mercy belongs, and I will give right to whom it belongs, they shall die, whom thou hast appointed to die: We shall close up this Argument with that passage of holy Ambrose, which I have met with in many Authors: 
Aqu. ubi supra Gerard. de Mag. Pol. etc.  Bonus Judex nihil ex arbitrio suo facit, & domesticae voluntatis proposito, sed juxta leges & jura pronunciat; statutis juris obtem perat, sicut audit, ●t a & judicat, & sicut se habet negotii natura decernitur, obsequitur legibus, non adversatur, examinat causae merita, non audit; This is the fourth reason: The Rule is exact, and therefore it concerns you to take heed what ye do.  

Reason 5  Fifthly, You must die, and give an exact account of what you have done, and how you have judged, and therefore it concerns you to take heed what you do.  
By his leave it is that you live while you live, and by his Law it is that you die, when you come to die; and than you must be responsible: Vain man seldom or never thinks of that, which were he truly wise, he would never have out of his thoughts, 
Deut. 32.29  his latter end: Templa saxea, marmorea, ferro plumboque consolidata tamen cadunt, 
Aug. de Tempore Serm 113  & homo se nunquam putat moriturum! notable is that of Sophocles. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
My Lords, no sooner were you born, but you were old enough to die; and now you are so old, that probably you cannot live long: Though you be styled gods, yet you are mortal gods, though Scuta terrae, shields of the earth, yet you are withal scuta terrea, earthen shields, or shields of earth: I am telling you in your ears (the Lord speak it home to all your hearts) that you are dying men, 
Psal. 47.9  a solemn Knell may sound anon before the next morning, to tell the world, that there are two Princes, 
2 Sam. 3.38  or great men fallen this day in Israel.  
And what shall attend your transmigration or remotion hence think you? but Judgement: you that now call to Judgement, shall then come to Judgement: though you could approve yourselves to the Higher-Powers, 
Aqu. Suppl. qu. 89. Art. 5  this will not serve the turn; All the Lions of the world must bow before, and give account to the Lamb of God.  
He hath appointed a day (Coruel. A Lapide calls it, 
Act. 17.31  Horizon temporis & aeternitatis) in which he will judge the world in Righteousness: 
Vide Gerard. Vossium de extremo Judicio.  Say the Borborians, the Florians, yea, and the Manichees, what they please to the contrary; and shall you be exempted, when all the World shall be judged? surely no: And how exactly and severely the Lord Jesus Christ shall exercise his power and authority at that great day, the Ancients have writ so much, that I have nothing to say, but with that learned interpreter, Ipse a Vobis rationem vel praestitae vel neglectae justitiae severam exiget, ac (pro meritis) praemiabit, 
A Lapide 2. merita.  vel puniet. This brings me to  

Reason 6  The sixth Argument; According to your do, you must be rewarded; therefore it concerns you to take heed what you do: Behold I come: I come who have been so highly provoked, and so long expected to come: I come who was from eternity designed and deputed to come, and am now preparing to come, and my reward is with me, to give every man according as his work shall be: I cannot determine, not do I remember the Scripture that decides the question and controversy, whether every man's, and all a man's do, Good and Evil shall be revealed, and at the last day come into the judgement of discovery, or discussion?  
Augustin and others of the Fathers, Aquinas and others of the Schoolmen assert it: 
Aq. Suppl. qu. 87. Art. 1. Est. lib 4. Dist. 47. Par. 2 Aug. C. D lib. 20 cap 14 Et Med. cap. 4 Vossius Disp. Theol.  Some of both deny it, Rationabiliter hoc dici non potest, said Lombard: This is most certain: When Christ shall come to judgement, there will be the greatest discovery of men that ever was in the world. You shall then discern between the Righteous, and the Wicked, between the sealed ones, and those that were not sealed, between the Lambs and the Wolves: 
Reve. 7  There shall be the greatest alteration that ever was in the World: there shall be the greatest confusion to wicked wretches, the greatest consolation to the ransomed ones that ever was in the world, and there shall be the greatest rewards dispensed that ever were in the world: According to every man's works, shall every soul be rewarded: If punishment be not now inflicted on such who are appointed to inflict punishment, but do it not; or do it negligently: Certainly they shall be stripped and whipped, such Judge's God will judge: He will bind Kings in chains, and Nobles in fetters of Iron; Hell was ordained of old for wicked, unjust Judges, as well as for other men: with what face can any expect mercy from God then, who will not do justice for him now: Cursed is he that doth the work of the Lord negligently, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and cursed be he that keepeth back his sword from blood: Execution of Justice, you see, my Lords, is the work of The Lord: and not only shall they be cursed that do it not, but they also that do it, if it be negligently, deceitfully, 
Jer. 48.10  carelessly done: The Lord whose deputies you are, doth mainly mind the Manner, how this work is done; The Adverb is in his Eye: Not only do THIS, but do it THUS; considerately, exactly; it is of concernment then, That you take heed what you do.  
Seventhly, And it is Jehosaphats Argument in the Text: It is Argumentum palmarium: God is with you in the Judgement; therefore take heed what you do: My Lords, God is with you, God is with you; with you, to counsel you what to do, and how to do, with you, to comfort you in what you do, with you, to assist you in what you are to do, what ever rubs, remoras, or obstructions be cast in the way; with you, to observe you in all your expressions, inquisitions, determinations, etc. and will you not then. Take heed what you do?  
It was said of old, that the King is Virtually in his ordinary Courts of Justice, so long as they continue his Courts: God is really present in these Courts of Justice: precious is that promise, Exod. 20.24. In all places where I record my Name; I will come unto them, and I will bless them: There is no work in which he imploies his servants of the Magistracy, or Ministry, but (if sought in a due order, and in a right manner) he will be present, and assistant. In Ecclesiastes chap. 8.10. the Seat of Judicature is called the place of the Holy: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I saw the wicked buried, who had come and gone from the place of the Holy: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Pagnin renders it, a loco sancto, from the holy place: Junius renders it, E loco sancti, out of the Place of the holy: And why the Place of the holy? 
2 Sam. 23.3  because holiness is required in them that sit there: or because matters are to be debated in a holy manner there: I conceive this may be said: because he who is Holiness itself sits as chief Lord there: the Rabbins (as Buxtorf tells us) put Makom, which signifies place, 
Apud Rabbinos deus, dicitur Makom locus, quia omnia in se comprehendit, & in nullo loco comprehenditur. Bithner in Exod. 21.13  amongst the Names of God: Bithner brings them expounding that Text in Esther 4.14. deliverance shall arise to the Jews from another place; that is from God: They called him place, because he is in every place: in his solemn Assemblies more eminently and conspicuously.  
When the Ethiopian Judges were set in their seats of Judicature, certain empty chairs were placed about them; into which they imagined the holy Angels came: Angels are very frequent in, and observant of such solemn conventions: Hoc judicum animos ad vigilantiam & reverentiam inflecteret, saith Quintus Pius on my Text: This they thought (and so it ought) would work an awe and fear in their Magistrates, a resolution and care in them to Take heed what they did: A greater than any of the Cherubims, or Seraphims, is this day with you, attending on this Consistory: he whose centre is every where, and circumference no where: He, who fills the Empyreal Heaven with his glory; the earth with his mercy, and Hell with his fury; he is with you; and this should quicken you to. 

1 A Lion-like courage; as I was with Moses, so will I be with thee: Be strong and of a good courage; and to,  
2 Angellike carriage: Notable is that practice of the Egyptians, 
Lib. 1. cap. 6. ni fallat mea me memoria.  Diadorus Siculus relates it: When their Judges were set, they caused the image of a divine Numen, by them called Truth, to be hung about his neck, who sat next unto the Judges: The God of Truth is now amongst you; Take heed therefore what you do:   To proceed,  

Reason 8  Eighthly, Satan will certainly improve his power, policy, and his malice at this present opportunity for his advantage, and your prejudice, or damage; Therefore Take heed what you do: He is a Spirit, 
Vide Aug. in Psal. 62.11  and therefore can act indiscernibly, invisibly, and imperceptibly; he is a Spirit, and therefore can act, very powerfully, almost irresistibly: It is true as Augustin speaks, potestas est, sed sub potestate; 
Aug. in Psal. 91  he hath astutiam suadend, non potentiam cogendi; it is not in the power of his hand to force; it is in the purpose of his heart, 
A deo non potest cogi voluntas, ergo non a daemone. Vasquez. Tom 1. qu. 8●. Art. 3  and he hath policy enough in his head to entice you to wrest Judgement: He is a Spirit, conclude thence the facility and easiness of his approach and access to you; Spirits fear no Penetration of Dimensions: Omnis spiritus est alatus, saith Tertullian: He is a Spirit, 
Non semper saeviunt Neronis, sed nunquam cessat. diabolu. Cypr.  Take notice then of his activity; Eutia quo magis spiritualia, eo magis activa: beings, the more spiritual: the further remote from matter they be, the more dexterous and nimble they be, He hath no body naturally united to him, 
Job 1.7  he never tires, his malice and nature make him busy in the world: 
1 Pet. 5.8  his design this morning is mainly upon you: My Lords, as the Panther hates the Effigies and portraiture of a man, so the Devil hates the very picture of a good Magistrate, and of a good Minister; he will endeavour to dissuade you from your duty: distract and disturb you while you are doing your duty; yea, and he will (if he can) discourage you, when you have done your duty.  
As God standeth in the Congregation of the mighty, 
Job 1.6  judging amongst the Gods: So the Devil standeth in the Congregation of the mighty, tempting, and corrupting those mortal gods: As God stands at the right hand of his servants, Psal. 110.5. so Satan also stands at the right hand of God's servants, Zech. 3.1. if God assist from Heaven, the Devil will resist from Hell; the left hand is the lazy hand; there he stands where he can do most mischief.  
He is an evil spirit (Metaphysically good indeed; but) Morally and Theologically evil; therefore called (as Maldonate and our Anotators) in the Lord's Prayer; Evil; Deliver us from Evil; 
Cum hostem cernimus aliquid agere quod plane videatur imprudenter actum, & abhorrere a ratione, suspicari dolum aliquem subesse debemus. Mach. Disput. de Repub. lib. 3. cap. 48.  from Satan: If ever he move to any thing that is good; observe it, and it is either from a bad principle, in an evil manner, or to a bad end; at a wrong time, to an improper work, etc. And therefore as Machiavelli counsels in another case, suspect him, he intends you no good; Take heed then what you do.  
There are special seasons in which Satan's Temptations, are most seen by discerning Christians; a hint or two I shall but give, or shoot an arrow or two friendly to admonish you, when there is most danger, and need to look about you. 

1 In times of great pressures and afflictions, felt or feared, when God is afflicting, Satan is plotting to put the Saints on indirect ways and means to be delivered; or to repine against God.  
2 In times of spiritual desertion; when the Lord hides his face, Satan puts out his head, and troubles greatly.  
3 In times of great discoveries of divine assistance, and manifestations of his loving kindness, which is better and sweeter than life unto a sincere convert, after extraordinary enlargement of heart in duty, etc.  
4 At the day of death and dissolution: if he cannot keep the soul from going to Heaven, yet he will endeavour to keep Heaven from coming into his soul: I mean the joys and come forts of the Spirit; he is the Prince that hath power in the air: the souls that go to Heaven, pass through his territories, by his very nose; how doth he snarl think you, or hath he done when the Saint is newly dead? and his soul taken up to Heaven.  
5 At such times, and upon such occasions as this, when some great piece of work is upon the Loom: some notable enterprise for God's glory is upon the Anvil; Satan chaps in, retards the work; the instance is pregnant, Zech. 3. begin. you are now forewarned, take heed therefore what ye do.    

Reason 9  Ninthly, The eyes of many are upon you this day; and therefore you are obliged to Take heed what you do: Notable is that of Seneca: Custos te tuus sequitur, 
Senec. Fragm. p. 1271.  put as tibi contigisse ut oculos omnium effugias? Demens, quid tibi prodest non habere conscium habenti conscientiam? what if thou, vain man, couldst escape the view of mortal men, go further: Suppose the holy Angels, and the immortal God did not behold thee: what if thou hadst no other conscious or privy to thy transactions, when as thy conscience, which is in stead of a thousand witnesses, is guilty: but we have supposed what is not, what ought not to be asserted: Hear that Heathen again: Magnum, nescio quid, majusque quam cogitati potest, numen est, cui vivende operam damus, Huis nos approhemus, nihil prodest inclusam esse conscientiam, Deo patemus.  
The eye of God is upon you; apposite is that of Elihu, in Job 36.7. He withdraweth not his eyes from the Righteous, but with Kings are they on the Thrine: He is, totus oculus, All eye to see you what ever you do; All Ear to hear, whatever you say, Angels are knowing Creatures, 
De scientia Angelorum plurima notavit Estius. lib. 2. Distinct. 7. Parag. 11, 12  but they know not the thoughts and imaginations of our hearts; si signo non prodantur externo, as they speak; they are not within the ken of men, nor within the walk of humane Justice, nor subject to the censures of terrene Courts, or Consistories: But God sets them in the light of his countenance: 
Lips. de Const. lib. 2. cap. 13, 15 Aug. Soliloq. cap. 14  Nobis ergo (as Lipsius speaks) magna est indita necessitas juste agendi, recteque vivendi, qui cuncta facimus ante oculos Judicis cuncta cernentis.  
The eyes of the glorious Angels are this day upon you; as they inform you of God's Will, so they inform God of your ways, 
Zech. 1.11  and works; they tell him what is done here amongst men.  
The eyes of many honourable Gentlemen are upon you: 
Aliquis vir bonus nobis eligendus est, ac semper ante oculos habendus, ut sic tanquam illo spectante vivamus, & omnia tanquam illo vidente faciamus, etc. Sen. Ep. 11. ad finem.  And it was Seneca's council to his Lucilius, ever to have in his eye either Cato, or Laelius, or some good man: This he thought would over-awe his Spirit.  
Certainly whoever judgeth and pleadeth as in his eye, who is to be feared, will in short time come himself to be feared: to say no more, the eye of those trembling Prisoners at the Bar will be upon you; All which considered: It will appear of great concernment, that you Take heed what you do. Once more,  
Tenthly, The lives, liberties, the rights and privileges, the estates and interests of persons are sacred, choice and precious things; therefore it concerns you, My Lords, to take heed what you do: O let not the line of Justice be made crooked, let not the course of equity be perverted: Life is precious; silver and gold are dull and dead commodities to THIS: 
Job 2.4  How did that unparrelleled Queen beg for her life, 
Esther 7.3  like a Cripple on a bridge? Let my life be given me at my petition (not riches, nor honours, Stemmata quid prosunt?) Incomparable was the love which God manifested to the world in giving his Son Jesus Christ; So; So God loved the World: That is such a Sic, as never had a Sicut: 
john 3.16.  Non unum e multis, sed unigenitum: Vnigenitum in quo omnem suum amorem collocaverat; non quoquo modo dedit, sed dedit ut tanquam serpens in deserto exaltaretur: (i.e.) cruci affigeretur, saith Maldonate: 
Audi quomodo amatus es, O homo. Aug.  O quantum dilecta spousa, prae qua filius ipse aut non dilectus, aut sa'tem neglectus. Incomparable was the love which Christ manifested to man, in praying for us: paying a great price for us, dying for us, and now making intercession for us; his very life was the Jewel he pawned for us: 
Vide Bolducium in Job 2.4  precious it was to him, and so is ours to us: Skin for skin, and All that a man hath will he give for his life: Now this is in your hands: What Seneca said of Nero, to Nero, in that excellent book of Clemency, 
Lib. 1. cap. 1  so highly prized by Queen Elizabeth; Ego vitae necisque arbiter, qualem quisque sortem, statumque habeat in manu mea positum est, quid cuique mortalium, etc. is true in part of you: notable was the answer of Alexander Magnus to his Mother Olympia: when she had a design to take away the life of an innocent man; she remembered him, how she had carried him in her womb, nourished him with her blood, painfully laboured in his birth; therefore he must not deny her request; but his return was grave and serious: Life was precious: Misera vis est valere ad nocendum; there is less evil in sparing ten that be nocent, than in sentencing to death two that be innocent: For that, there is a plea of mercy; This is pure injustice: He was none of the wisest Judges, who solemnly professed (as the Italian Orator speaks) to hang many was his Jubilee, 
Silesio.  and a great execution was his great recreation: He had not the reason of a man, but the rage of a Lion, the venom of a Serpent, the malice of a Daemon: And  
How dear our Civil Interests, Immunities, Rights, and Privileges are, I shall not speak: Do not too many make their Gold, their God; their Bonds and Indentures, their Scriptures; The world their All in All? They would rather part with their part in paradise, than in Paris: While gracious souls say, What is a man profited if he gain the whole world, and lose his own soul? The Cry is greater; what is a man profited, if he save his own soul, and lose his Riches, his Rights, his Honours, his Flax, and Wool, the great things of this world?  
The Application.  
In which I shall study more brevity, I cannot more perspicuity: But one thing I must remember your Lordships of, and myself of another, before I can proceed on safe ground any further: Remember you that of Chrysostom; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Nisi fideliter dixetim vobis crit damno sum, mihi periculosium, Timeo itaque damnum vestrum damnationem meam, si Tacuero.  The Church is not a Theatre, where men's ears are tickled, but their hearts are touched; nor are you come hither I presume to hear what will please, but profit: It may be (it should be) what is most profitable, will be most delectable and acceptable: And I shall remember Bernard's, Nisi fideliter dixerim; he who hath advanced you to this Authority, hath engaged me to fidelity: The plaster which causeth most smart, is most sovereign: To proceed then,  

1 Use.  And First for Humiliation.  
Is this so? Must Justice be executed, and Judgement administered THUS? with this deliberation, etc. Then let us Humble our souls this morning in the presence of the Eternal God; for the Male administration of Justice in the Nation: This is one burden which England hath too long groaned under; it is our sin, our shame, our judgement; a state desolating, sinking sin; it carries destruction in the very face of it: when there is little, or no Justice, Truth or Knowledge of God in a Land, God will enter into controversy with it, Hos. 4.1,2. Gualther might well call that Text, sui (an non & nostri) Temporis speculum: It is England's Looking-glass; who can say we are free from injustice, oppression? 
Aqu. 2. 2. Qu. 57 Ar. 12  etc. the Schools say, Justice is the chief of Moral virtues: sure then Injustice is chief of Mortal vices: May it be spoken? My Lords, May it be spoken? Nay, is it not to be spoken with tears of blood? Judgement hath been turned backwards; Justice hath stood afar off: Truth hath fallen in our streets, the Widow and the fatherless have been oppressed: The Name of God blasphemed, his holy day profaned; his Ordinances slighted; and his Laws violated, while the Statutes of Omri are observed. 
— Quis talia fando  
Temperet a lachrymis?—   
Let Rivers of Waters run down our eyes, because men keep not thy Laws, O Lord.  
Seneca unmasking the face of their corrupt state, hath this notable passage: The news from Rome take thus, the walls are ruined, the Temples are not visited, the Priests are fled; the Treasuries robbed: Old men are dead, young men are mad: Vices are Lords over all: The Dictator blames the Consul: The Consul checks the Censor, the Censor chides the Praetor, the Praetor falls foul upon the Aedile, and he casts all the fault upon the Quaestor; and because no man will acknowledge himself in fault, we have no hopes of better times: I shall not take the boldness to apply: It was a strange saying, yet very true: 
Nic. de Clemang.  There is more justice and equity in Hell; than in France, there the oppressor is oppressed; there he that would not give a crumb of bread, is denied a drop of Water; there such as shed innocent blood, have blood to drink; there is no respect had to persons, potentes potenter puniuntur: Every man hath according to his deserts; but in France, etc. let this never be true of England: Not to travel far: In this County, which is not the greatest; there is too much of Rome, and Hell: You may behold the tears of such as are oppressed, and crushed by Malignant Antichristian Lords, but they have no comforters; you may behold Seducers, and Impostors, Vain-talkers, and idle persons, whose mouths are not muzzled: We fear the setting of our Sun at Noonday, the removal of our bright-burning, and shining lights out of our territories; we tremble; O that we could tremble to think of Gods striving with us no more by his Spirit, and his Word: We fear not the downfall of Tithes; so much as of Truths; unless that be a forerunner of this.  

Herb.  The Gospel upon tiptoe stands,  
And's ready for the American strands.  
If Justice be not executed; Errors suppressed; faithful and painful Ministers encouraged, and Gods Ordinances frequented and attended on: Woe unto us! if Judgement be established, Salvation shall come, and his Righteousness shall be revealed; Luther had never any great design on foot for God's glory, and the Churches good, but he was brought very low before by the afflicting hand of God: My Lords, the work you have in hand is of God, and for God; humble yourselves this day before God, the work will go better on; Vis magnus esse (saith the Father) incipe ab imo; would you be great, and do great things for God, begin low; lay the foundation deep: We have our Kingdom broken, our Countries broken, our comforts broken, and all because our hearts are not yet broken: This may be thought improper for this Auditory. To proceed then;  

2 Use. Exhor.  The second Use is of Exhortation: I shall look upon you under a double Notion, or Consideration; And  
First, As Men, as Christians, and so it highly concerns you to Take heed what you do: You have noble immortal souls to be saved, as well as others; 
2 Argum.  and therefore it concerns you to Take heed what you do: 
1 They have noble souls to be saved, Ergo.  If you consider the subtlety and enmity of Satan: The miscarriages of so many, who have been fair for Heaven, and yet have fallen short: if you consider that Temptations without you are many; corruptions within you mighty, and the exactness of the way to Heaven; You'll say with them, who then can be saved? or that there is great cause why ye should take heed what ye do; Your souls are choice and precious things: Deificatur anima, saith one of the Ancients; if the soul be considered in her essentiality; it is enough to make a man heavenly proud, to contemplate of how noble a nature, quality, and essence it is: Coelum Dei sunt animae sanctae, 
Aug. in Psa. 97  of all losses in the world, this is the saddest loss: To thousands it is an unexpected loss; and it is to many, a wilful loss: Nothing shall be had in lieu of this loss; they who lose their souls, shall have nothing of that for which they did adventure their souls. In many it is a loss for a little matter, a little pelf, a little dross: These once lost, and you have no more to lose; it was the opinion of the Manichees, as the Schoolmen tell us, that every man had two souls; I shall not now stay to tell you what Zabarel and other Philosophers say of that subject: This is sure, if a man lose one, he loses all: Are not your souls, My Lords eternally and irrecoverably lost? Bless you God for Jesus Christ, who shed his precious blood for the redemption of them; and Take heed in the fear of God for the future, what you do.  

2 There is a great God to be served, Ergo.  Again, There is a great God to be feared, loved, served; he is so high and holy, that he far transcends the highest Titles we can give to him, the holiest conceptions we can frame of him: There is none of you too great, or too good to serve God; God is too good, and too great (rather) to be served by you; if he employ you, it is not because he wants servants, but because you want service: Remember Paul's, not many mighty, not many noble, are called: The flesh of Kings and Counsellors, of Magistrates and Ministers is venison in Heaven, very rare: Few Kings and great men come there, as Bucanan told the King: 
K. James.  of all miracles, it will be the greatest to see a great man past all the shelves and rocks here, and safely lodged in the haven of Heaven: When the fullness of time was come, than God sent his Son, and when God sent his Son, the fullness of time was come to save his people (not all) from their sins: not in their sins, nor with their sins; How few (great ones especially) take Christ for their Sovereign, as well as for their Saviour? Their Nobles put not their necks to the work of their Lord, Nehemiah 3.5. Did any of the Rulers believe in him? chrysostom propounds the Question; who ever saw a bad Minister a repenting man? 
Ezek. 22.30.  It is very rare; I sought for a man among Them, but found None: Is not this true of wicked Gentlemen? Take heed then what you do.  
Secondly, 
Ad Polyb. cap. 26.  As you are Christian Magistrates; and in short; I may now speak in Seneca's language, Multa vobis non licent, quae humillimis, & in angulo jacentibus licent: An error committed in Navigation is easily corrected by observing the Elevation of the Pole: Many errors and mistakes in judging may be prevented, or amended, if you be observant of your high station: and this Caution in the Text: I am now to exhort you to close with your duties: Inward principles will more sweetly work you to a due execution of the Law, and administration of Justice, than external Motives; yet to discharge my trust, I shall humbly offer these animating and encouraging Considerations.  To execute Justice exactly, etc. 
1 It is a very glorious and honourable act, no servile sordid work; it is work for Princes; yea, for Angels: they are this way employed, they execute the Judgements of God upon wicked men: they fetched (Geheunam de coelo, 
Dan. 10.20. Psal. 78.49. Act. 12.23. Isa. 37.36.  as Salvian phrased it) Hell from Heaven, and destroyed Sodom: it was an Angel, an holy Angel who smote Herod: Though Lorinus thinks it was the Devil: 
Zech. 1.8.  Those red horses, speckled, and white, which stood behind the man riding on the red horse (who was Christ) were Angels: the red were appointed for Judgement, the white for Mercy, the speckled for mixed actions: It is Angel's work to shield and deliver the Innocent: Consult those Scriptures at more leisure, Rev. 7.1,2,3. Psal. 34.7. Gen. 32.1,2. 2 King. 6.14,15,16,17. Psal. 91.11. Rev. 21.12. Act. 5.8,9 Rev. 12.7, etc. Nothing can more conduce to the glory of God, or your own eternal honour and renown, than this which I am pressing your Lordships to: Agesilaus hearing one calling the King of Persia, a Great King, asked, wherein is he Greater than I, except in this, that he is more just than I Nothing saith Plutarch makes men truly Great, but Justice: Solomon was never more glorious, than when he executed Justice between the two Harlots, 
1 King. 3. ult.  calling for the sword to divide the child, and so decide the controversy.  
When Phineas executed Justice on Prince Zimri, and the Lady Cosby, how glorious was he in the eye of God, and in the hearts of the godly? that Heroic act was by God well rewarded, by good men much admired: You are now honourable Lords in your Scarlet Robes, honourably attended, and strongly guardded; but it is not your rich attire, or royal vestments that makes you so venerable, and formidable, as will the due execution of Justice; those are shallow badges, very empty marks, and Ensigns of dignity: This brings lasting honour, and raises to your posterity, 
Juris & aequitatis quae virum principem ornant, eram studiosissimus. Vatab. in Job 29.14.  monumentum are perennius: Notable is that of Seneca, Pietate & Justitia Principes Dii fiunt: My Judgement was as a Robe and Diadem, saith Job: There are many Ornaments for men: Eloquence is an Ornament to an Orator; Humility is an Ornament to a Christian; Magnanimity is an Ornament to a soldier: Clemency is an Ornament to a Prince; 
Senec. de Clem. lib. 1. cap. 3. 5. 16, 17.  but Justice is the Judge's Ornament.  
Dispute who will those questions in the Politics, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip.  whether a wicked man may be a good Magistrate? and whether it be better to have good Laws, or good Magistrates? In a word to the former: When wicked men shall become good men, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Rhet. l. 1. c. 3  then, and not till then will they become good Magistrates; and to the other; though good laws be the walls of our Cities, the ligaments of our body politic; the glory of our Nation, the Rule of our lives, the Pillars of our state, and that to the Nation which the soul is to the body; as Demosthenes speaks: (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) they are in a word so useful, that no Commonwealth under what form of Government soever, could never be without them: yet what good will they do, if they be not executed? I cannot commend Draco's laws, which are said to be writ in blood, because (as A. Gellius saith) whatsoever the offence was, they were to die who offended: nor yet Theano's laws which were writ in sand: I take the law to be the line, execution to be the life: Good laws without execution, are like golden swords in withered hands: Good laws are our glory; Good Magistrates the glory of our glories: Arise, Arise then, Justice and Judgement are not things to be talked of, but done: My Text tells you so: The work is glorious; such as are more zealous for the glory of God, most faithful and active in this work of God; they are most honourable in the eyes of God, and most high in the favour of God: God will honour them that thus honour him.  
Secondly, 
Heb. 6.10. Job 8.6.  It is a very advantageous and profitable act: This is the way to prosper: Your labour shall not be in vain in the Lord: See the last verse of this Chapter; The Lord shall be with the good: Aderit, 
Vatab. in locum.  & bonis judicibus favebit, eosque mercede donabit: If God be with you, all good is with you: 
1 Chron. 11.9  every thing prospers where God is. Behold I give unto Phineas my Covenant of peace, he shall have it, and his seed after him (here is a plot laid for the good of posterity) because he was zealous for his God, 
Numb 25.11,12.13.  and made an atonement for the children of Israel: It is worthy your observation which the Lord said to Jehoiakim, concerning his Father Josiah, Jer. 22.15,16 Did not thy Father eat, and drink, and do judgement and justice, and then it was well with him, he judged the cause of the poor and needy, than it was well with him, diu vixit, pacifice regnavit, nihilque illi defuit: he lived long, and much in a little time; 
Maldon in loc.  he lived cheerfully and comfortably, free from carking cares, distrustful fears, distracting thoughts; he reigned peaceably, the Land flourished.  
Remarkable is that also, 2 King. 10.30. because thou (Jehu) hast done well in executing that which is right in mine eyes; therefore thy children of the fourth Generation shall sit on the Throne of Israel (i.e.) as Kings they shall reign over Israel: Mark it; God will not be behind with Jehu, if he do any act of Justice for him: 
Hieron.  Etiam Ethnici, si quid boni fecerint, non absque mercede praetereuntur.  
It was a sad time when Israel was without Rain for three years, and six months: How great a mercy is it to have the Rain falling in its season; it is so promised by God, 
Levit. 26.4. Jer. 14.3,4.  and so prized by men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Sometimes God dries up the precious fruits, and sometimes drowns the precious fruits of the earth; and what tremble are there then: It it said in Ezra. 10. 
Ezra. 10.9.  9 All the people sat in the street of the house of God trembling, because of this matter, and for the great Rain: What would not the King of Israel have parted with for a shower of Rain? and what course is taken for the porcuring of it? it is not the Heavens of God, but the God of Heaven that is the Father and giver of it: they go to Elijah, Elijah goes to God; he was a potent, a prevalent man with God: Prayer an appointed, approved way and mean, gracious hearts by this key open Heaven (almost) at pleasure; he prays as Daniel in the den; Jonah in the Whale's belly; yet something else was done, Baal's Prophets must be executed, and then a sound of abundance of Rain is heard, 1 King. 18.40. & 41. The execution of Justice and Judgement brings down showers of blessings, showers of blessings.  
Thirdly, 
Jer. 9.24.  It is a very Pious and acceptable act: Read at your leisure those pregnant passages, 1 Sam. 15.22. Isa. 1. 
The word in Prov. 21.3. is from Bachar Elegit, Selegit.  11. Micah 6.7,8. and that of Solomon, Prov, 21.3. To do justice and Judgement is more eligible, more acceptable to the Lord than Sacrifice: As that mercy may be showed, so that Justice may be administered, the Lord is contented that the Acts of his immediate worship shall pro tempore be intermittted and suspended:— Though the Lord delight himself in holy persons, and in holy performances, yet of Prayer, as I remember it is only said: It is the Lords delight; O! it is prevalent with him, and pleasant to him: Let me see thy face, let me hear thy voice; yet when Joshua (the Christian Hercules as some) with the Elders of Israel were expostulating with God, prostrating themselves before him, deploring their misery, and imploring his mercy, rending their , falling on their faces, putting dust upon their heads, and crying in prayer, Lord what shall we say when Israel turns their back before their enemy? 
Iosh. 7.10.  Lord what shall we say or do? Mark God's reply, Get thee up, why liest thou upon thy face, something else is now to be done; Israel hath sinned, I am highly provoked, Achan must die: Joshua is here called off his devotion, to the execution of Justice.  
Phineas executed Judgement, and it was accounted to him for Righteousness; though others censure him as a Murderer, his act, as unjust, his attempt as rash; no matter if all the world snarl and frown, so God smile: he approves it, and accepts it; but I shall not enlarge this, unless I had less before me in my meditations.  
Fourthly, This is a self-securing act: See the close of this chapter: The Lord shall be with the good; If the Lord be with you; who or what can harm you: Esse Paulum cum Christo est magna faelicitas, 
Bern. in Phil. 1.23.  esse Christum cum Paulo magna securitas: So may I say, were you, My Lords, with Christ in Heaven, this would be your bliss and felicity; if Christ be with you on earth, 
Otho Casmannus; Angelograph. p. 2. cap. 10. Aq. p. 1. q. 113. Att. 4. Est. lib. 2. dist. 11, etc.  this conduceth very much to your present safety and security.  
It is queried in the Schools; whether every man hath his particular Tutelar Angel assigned him for his custody: Most of them, and many of the Fathers, they tell you, answer it positively: Our Orthodox Divines conceive it a platonic conceit, no Scripture Truth; Camero sufficiently and solidly refutes it; 
Camero. prael. in Mat. 18.10  This is a very certain Truth; the Angels are appointed for the custody of men; they have a special charge to safeguard such men as you: And as they are invisible, so they are invincible: Nay, the Lord himself is your pavilion: he hath engaged himself to be a Sanctuary, an hiding place, a shield and refuge. 

To the Oppressed, Psal. 9.9. The Lord will be a refuge for the oppressed, a refuge in time of trouble; To such as walk uprightly, Psal. 84.11.  
To such as are exiled and banished, Ezek 11.16. Though I have scattered them among the Countries, yet I will be to them as a little Sanctuary; or, a Sanctuary for a little time: To such as trust in him, Prov. 30.5.  
To the meek ones of the earth, Zeph. 2.3.  
To such as keep the word of his patience, Rev. 3.10.  
To such as hid his people in a storm, God will hid such people; as Rahab, etc. To the humble person, Job 22.29.  
To such as say not a confederacy with them that say a confederacy, Isa. 8 12.14.  
To such as are much in prayer; he will not keep such from him in a storm, as will not be kept from him in a calm: Heaven ever stands open for such; it fears no Devils; the highest they can go, is the air, Psal. 32.6,7. Ephes. 2.2.  
To such as do Justice and Judgement: He that walketh; or, worketh righteously, and speaketh uprightly, that despiseth the gain of oppression, and shakes his hands from holding of bribes (doth not this concern you? 
See Isa. 33.15,16  My Lords:)   Now mark what follows: He shall dwell on high; he shall be as safe as castled, or immured in some invincible Tower, or impregnable City: Walls and bulwarks shall not be His Salvation; but Salvation shall be for walls and bulwarks.  

Chap. 50.7 Psal. 90.1  In Jeremy's Prophecy God himself is styled the Habitation of Justice: Justice dwells with him, and just men too; Such need not lie down, nor rise up in fear: If there be one that executeth Justice, and I will spare it. Jer. 5.1. Will the Lord spare It, and not Him? will he show such favour to the City for the sake or such a man, and will he not be so favourable to one such man, if found in the City?  
Fifthly, It is a conscience-quieting, and soul-solacing act: As there is joy in the presence of the Angels, when a sinner reputes unfeignedly, so when one by the sword of Justice dies deservedly: And this will be your rejoicing, the testimony of your consciences, that in simplicity and godly sincerity you have administered Justice exactly amongst us: When with Hezekiah, you turn your faces to the wall, God will in mercy turn his face towards you; if you walk before him in truth, and with a perfect heart, doing that which is Just in his sight: Samuel was one of the last, and one of the best Judges that ever Israel had: he purged the Church from Idolatry, he restored Religion to its purity, he executed Justice and Judgement impartially, and herein he comforts himself exceedingly. I have walked (saith he) before you from my childhood unto this day: 
1 Sam. 12.2,3,4  In my minority when I was a Levite doing the service of the Sanctuary; and since I came to more maturity, administering Justice as a Judge: Here I am, and witness against me who can, before the Lord, and his anointed, your King, Saul; whose Ox have I taken, or whom have I defrauded, or of whose hands have I received any bribe? q. d. if any bribery, or cruelty any injustice, or partiality can be justly charged upon me; let them now speak: Beati qui gaudent quando intrant ad cor suum, & nihil mali ibi inveniunt, saith Augustin, they are blessed who can come unto their houses, 
Ener. in Psal. 33  and unto their hearts, and find no guilt there. Thus it was with that good man Samuel.  
Augustin pleaseth himself much with the comparison of an evil, corroding conscience, to a scolding, discontented wife, he hath it often: I find it in his Enarrations upon the 33. Psalms, and upon the 35. Psalms, etc. Qui habent malas uxores, quommodo exeunt ad forum & gaudent, caepit hora esse qua intraturi sunt in domum suam, & contristantur: As they vex men infinitely, so doth a guilty conscience; but as a good wife, so a good conscience is a continual feast: Moses solaced himself in the integrity of his heart, and Job also, Numb. 16.15. Job 29.14.15. When other covetous Caitiffs, unjust wretches shall have fears falling upon them, and anguish of spirit, which makes their bones shake and tremble, the hairs of their heads stand up; their heart strings burst and break, when the terrors of Hell shall take hold upon their filthy consciences: Then you, My Lords, who discharge your duties, and high trust reposed in you, shall have the Honour of it in life, and the comfort of it in death.  
Sixthly, Not to do Justice and Judgement, is a sin most heinous and abominable; it is malum complexum; it is peccatum complicatum, a big-bellyed Evil; a land desolating sin, that God will be avenged on: It is a sad charge, Jer. 5.28. Among my people are found wicked men they over-pass the deeds of the wicked, i.e. they are worse than Turks and Pagans; they judge not the cause of the Fatherless: Such as are least able to right themselves, should have most help from others, but the right of the needy they do not judge: Shall not my soul be avenged on such a Nation as this? 
To think any sin little, is no little sin; yet some are greater than others, and this is one of the greatest.  saith the Lord: yea he will surely visit for these things, Amos 5.12. I know (saith God) your manifold transgressions, and your mighty sins; peccata vestra valida & fortia, as Drusius. Gravia & copiosa, saith Vatablus: magnopere me irritantia, Ribera: obstinata & enormia scelera vestra vidi, saith Lambertus on the Text: words are wanting to express the sinfulness of their sins; the Original is more full and emphatical; your boney sins, but what were they? They afflict the just, they take a bribe, they turn aside the poor in the gate from the right; therefore saith the Lord, I hate and despise your Feast-days, I will not smell in your solemn assemblies; let judgement run down as waters, and righteousness as a mighty stream, verse. 21. to the 25. There hath been much wrestling with God in prayer, and soul-afflicting; yet prayers are not answered, though they cry, and shout; yet he shuts out their prayers; what may be the cause of this great indignation? Is it our Covetousness, or Idleness, that are employed in the Ministry? Is it the people's impaenitency, infidelity, barrenness, or nonproficiency, under the dews and droppings of the Sanctuary? who dare excuse, or draw up an Apology for himself, or lay the fault at the Judge's door? but if the want of due execution of Justice through the Nation, be not THE Sin, yet sure I am; it is a God-provoking sin; and of such an influence, that if the Lord shall this day call it to remembrance, instead of blessings, which we have humbly begged, we may go out with curse upon curse, which he hath threatened, and we have long deserved: they who were appointed to stand upon Mount Ebal to curse, denounced a curse against such sins and sinners: Cursed be he that perverteth Judgement; 
Deut. 27.19.25  the Judgement of the stranger, fatherless, and the widow, and all the people shall say, Amen. Cursed be he that taketh a reward to slay an innocent man, and all the people shall say, Amen.  
In Jeremy 22. two things are observable to my purpose and discourse in hand, and with them I shall shut up this Consideration. 

1 Jehoiakims sin against God: He shed innocent blood, not only his hand, but his heart was for oppression and violence to do it, vers. 17.  
2 Gods sentence against, and Judgement upon Jehoiakim: They shall not lament for him; he shall be buried with the burial of an Ass; drawn and cast forth beyond the gates of Jerusalem; non sepelietur, 
Maldon in loc.  sed projicietur extra urbem in sterquilinium; A horrid sin, and an heavy Judgement;   But once more.  
Seventhly, You must be responsible and accountable at that great Assize, the day of Judgement; for what, and how you have done: The Athenian. Magistrates were in authority no longer than a year; when that was expired, proclamation through Athens was made, whoever can justly accuse the Magistrate of any injustice, bribery, partiality, or injury, let him come forth, for his power and authority is resigned; your Lordships can apply: The meditation of death and Judgement in your morning thoughts, and cold blood, will excite and quicken you, animate and encourage you to do Justice and Judgement with exactness and circumspection.  
I shall produce, and press no more of these Considerations, though many offer themselves.  

3 Use.  The third Use of Direction.  
If you cordially endeavour a conscientious discharge of this great duty imposed on you, and high Trust reposed in you; These following particulars may prove helpful, and useful: I shall sum up all in twelve, each of which is reducible to one, or both the branches of the Observation now in hand; Briefly then,  
1 Look to your Hearts, 
Vide Photii Epist. 31  that they be right: Whilst Justice is in your Hands, Mercy must be in your Hearts: Remember, as you are men who smite, so they are men who smart: It is true of a good Judge.  Ille dole● quoties cogitur esse ferox. 

Basil Ep. 79  It is good, obductis velis judicare: Avenzoar used to say, he never gave purgation, but his heart trembled many days before: With us, Butchers may not be Jurors, nor Judges because they (q. d.) wade and trade in blood: Augustus never pronounced a Capital sentence without a deep sigh. 
Sic succenseas iniquitati, ut consulas humanitati. Aug. Ep. 1●9 Claud.  
— Diis proximus ille est  
Quem ratio, non ira movet, justique tenorem  
Flectere non odium cogit, nec gratia suadit.   

Goodw. Antony's q.  The Jews would have none to be Magistrates, but such as were, or had been Fathers of children: they supposed their paternal affection would incline them to commiseration. Non paena, sed justitia delectetur Judex, saith Camero well; in this the Lord delights, not in that, Jeremiah 9.24. Ferina rabies est sanguine & vulneribus gaudere, saith Seneca, illos crudeles vocabo, 
De Clem. lib. 1. c. 14  qui pumendi causam habent, modum non habent; Let your moderation be known to all, many are not just enough, some over much: He that tills his Land overmuch loseth by it: A Judge should be like the Planet Jupiter situate betwixt hot Mars, and cold Saturn, ex utroque temperatis est salutaris: When Bias Prienaeus adjudged any to death, he would weep bitterly, being asked the reason, he replied: Necessarium quidem esse naturae condolore, a lege vero, & justitiae tramite & regula discedere magis periculosum. 
Non paena semper, saepe paenitentia contentus. Aug. Ep. 158   
Augustine tells us, that Agricola was often contented with the Malefactor's repentance, Consult, Zech. 7.9. Prov. 21.21. Micah 6.8. I proceed.  
Secondly, 
Aqu. 1. 2. qu. 1  Look to your Ends that they be right: Omnibus operationibus nostris caelestis intentio adjungi debet: 
Vos. de virtutibus Gentilium.  The end in all acts, of what nature soever they be, is mainly to be regarded: A sinister end ruined Jehu; he did the work of God, but not for God: his end was base; this turned his Wine, into Water; his Silver, into Dross: He did what was right, good, quoad materiale, non quoad finale; for the former he was well enough rewarded, for the other he was severely punished; served as he deserved: I will avenge the blood of Jezreel upon the house of Jehu; remember, 
Hos. 1.4  bonum oritur ex integris, malum ex quolibet defectu.  
Thirdly, Labour for more wisdom and knowledge: 
Vide Phil. Jud. de officio Judicis. p. 144  Ignorantia judicis est calamitas innocentis: It is Biels' conclusion; Judex damnificans per negligentiam, sive per ignorantiam, tenetur ad damni restitutionem: There are three things requisite in such as you, 
Aqu: ad Hebr. cap. 1 Lectio. 2  My Lords; Generis prosapia; ne contemnatur judex praecipiendo; Virtutis potentia in exequendo, sapientia ne erret judicando: Aquinas and Becanus, 
Becan. sum. p. 425  hint them to me.  
The Calcidenses had a Law, that none should be invested with judicial power and authority, till the fiftieth year of their age: 
Lib. 7. cap. 9  As Innocency is the privilege of Infancy▪ so wisdom of old age; as the Philosopher observes in his Politics; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Indoctis Magistratibus tradere magnarum rerum gubernationem, 
Epist. ad Joh. 2 Wed●. Nobilem.  quid aliud est, quam legum tabulas trunco, aut parieti affigere: It is Melancthons': Silesio an Italian Orator reports of a precious stone, Diocletes, which though it have many rare and excellent qualities, and sovereignties in it, yet it loseth them all, if put into a dead man's mouth: Even so, Justice (which is the sole ornament and accomplishment of States (Corona & columna reipublicae) though it have many rare and exquisite virtues in it, yet doth this soveraignnesse of all Princely virtues lose them all, if put into a mad man's mouth: May it please you to compare 1 King. 3.5,6,7,9. with 2 Chron. 1.10. you read of the Lords appearing to Solomon in a dream, he bids him ask, and have; a high favour, a parallel will not easily be found; Solomon was now sleeping when the Lord appeared to him, he made his choice before he awaked; 
Constans est omnium sententia, non solum dormienti Salomoni apparuisse dominum, sed etiam illum dormientem & somniantem postulasse sapientiam. Vide Sanctium & Tirinum in loc.  what was the choice he made? See 1 King. 3.9. a hearing heart, wisdom, and knowledge: Give me now wisdom and knowledge, that I may go out and come in before this people, for who can (without them) judge this thy people that is so great.  
Augustin thinks, Solomon prayed so much for wisdom when he was awake, that now when God puts him to ask what he will, his thoughts ran all on wisdom: Solomon asked wisdom with abundance of wisdom; had he not been wise before, he had not known the worth of wisdom; 
Pavon. Ethic. & P. Matt. in loc.  and it was that wisdom, which the moralists call, prudentiam practice practicam, i.e. an ability of the mind, whereby we know what is fit to be done, all circumstances considered, and are inclined to act accordingly: Had Solomon, so wise a man, need of more wisdom? Averro said of Aristotle, The Civilians of their Baldus, the Papists of their Tostatus, 
Prudentia politica & scientia bene regendi alios excellentior fuit in Salomone, quam in Adamo. Perer. in Gen. 2.19,20 Tostat. in 1 Reg. 3.9. qu. 7  the Schoolmen of their Bona-ventura, that they knew all things possible to be known, And wants Solomon yet more wisdom, who was wiser than them all? Pererius disputes this question, whether Adam was wiser than Solomon, yea or no? and concludes that in some respects he was: Tostatus, and Abulensis before him, asserted the same: I shall wave this, and say of him as one did of Bradwardin; he was doctus ad stuporem: Hath this wise man need of More Wisdom; then surely My Lords, this is needful for you, you are not so great strangers to your own hearts, or parts, or this great work you now are employed in, but you will say of Wisdom, store is no sore; without this you can do nothing exactly.  
Fourthly, Take heed of Pride and Arrogancy; This was the first sin of the Angels; remember how they smarted for it, that will make you more humble: It is calvin's note, Regis animum quisque intra se habet; 
In 1 Pet. 5.5  Every man hath in him the mind of a King: But be you humble; 
Domine, qui dat gratiam humilibus, da gratiam ut sim humilis. Bern.  such he will guide in Judgement: Thou Lord, who givest grace to the humble, give us grace that we may be humble, is a good prayer for all, especially men in authority. It is much when God lifts up men's heads, for them to keep down their hearts.  

Homo Humilimus, cur non humillimus.  It is a saying amongst the Rabbins, the Fly and the Worm, yea the most despicable and contemptible creature (if there be any such) was man's elder Brother, at his first Creation:— When Antipater recommended one to Philip King of Macedon; Philip immediately made him a Judge; afterwards being informed that he used to paint and crisp his hair, he deposed and rejected him, saying▪ A man that is proud, and useth deceit in his hair, will be false on the Bench; such a man will not deal truly in a good cause.  
We know not what use to make of broken vessels in our houses; God knows how to make the most, and best use of humble, broken hearts, in his house, in Church and State.  
Fifthly, Take heed of Intemperancy; It is nor for Kings O Lemuel, 
Prov. 31.3,4,5  it is not for Kings to drink Wine, or Princes strong drink, lest they forget the Law, and pervert Judgement: The greatest employments require the greatest endowments, the greatest places, the greatest graces: Men in authority should be of approved sobriety; you are not hid in corners; all your expressions and actions are weighed in the balance: Solon made a Law at Athens, that Drunkenness in a Magistrate should be punished with Death: The Carthaginians had a Law, that none of their Magistrates, during their Magistracy should drink any Wine: We have a Law amongst us, but nothing regarded: Be not drunk with Wine, 
Ebrietas in Noah ab omni peccato est excusanda. In Gen. p. 383  wherein is excess: Drunkenness in Noah was no sin, saith Pererius; it was not so great a sin in him then, as in men now; there is something in his grounds; but a sin it is which God is now dealing with England for. I have seen a Drunken Judge upon the Bench; and therefore I speak, though I hope better things of you.  
Sixthly, Let the Fear of God be upon you; In your Hearts, before your Eyes: It is Jehosaphats counsel, vers. 7. Wherefore now let the Fear of God be upon You: Now; not now and no times else, but now and all times else; yet Now more than at other times, and Now rather than at other times: See vers. 9 This shall ye do in the fear of the Lord; He that judgeth or ruleth over men, must ●ee just, ruling in the fear of the Lord, said the Rock of Israel, 2 Sam. 23.3. When joseph's Brethren were imprisoned, and much afraid of harsh usage, Joseph tells them, I fear God, q. d. I dare not do any thing but what the word commands me: The Fear of God doth chain the hand, and change the heart: I shall not dispute that question whether Dominium temporale fundatur in gratia: This I crave leave to speak, that such as fear God are fittest and meetest for judicial authority. Moses must look out able men; fearing God: Such are fittest, and meetest for Judicial authority: Such will not do, what is prohibited; they will do what is enjoined: The Fear of God will make you to abhor, the fear of man will make you to abstain from injustice: The fear of man will make you to hid, the Fear of God will make you to hate bribes: Let the Spirit of the Lord be upon you, the spirit of Wisdom, and understanding, the spirit of council and might, the spirit of Knowledge, and of the Fear of the Lord: The fear of all the Creatures is upon man; let the fear of God be in and upon us: When this we do, we shall all take heed what we do.  
Seventhly, 
Phil. Jud. de officio Judic. p. 146 Alex. Hal. p. 2. q. 136. Art. 1  Respect not persons in Judgement; in res magis quam personas inquirendum: Pliny reports of Scipio Nasica, that he was sworn to speak without affection, so should you: It was Alphonsus his advice; To leave affection (as Abraham did the young men and the Ass) at the threshold, when you go to the seat of Judgement: Justitia by the Grecians was placed 'twixt Leo and Libra; to intimate two things. 

1 The Magistrate's impartiality in determining.  
2 And their Magnanimity in executing.    
It is well hinted in my Text: The Lord your God is no respecter of persons, nor should you be: 
Eccles. 5.9  What the wise man said of the Profit of the earth, I may say of the Benefit of the Law; it is for All: The Heathens placed the Portraitures of their Judges by their well heads: whence they might learn to refresh all comers, rich, and poor: Judgement must run down as a River, 
Biel in Sentent. lib. 4. Distinct. 15. Qu. 7.  not be paled in as a pond: The Schoolman is peremptory in his Conclusion: Judex damnificans per acceptionem personarum tenetur ad restitutionem.  
The Prienean Sage wished rather to be a Judge amongst his foes, than amongst his friends; his reason for this option was, the intimacy he had with, and the affection he bore to his friends might incline him to partiality; but the jealousy he had of his enemies, would cause him to be more cautelous and wary: Though Coniah be as the signet upon my right hand, yet will I pluck him thence, saith the Lord, Jer. 22.24. God will not spare the very signet of his right hand, nor may you, My Lords: Many have clean hands, free from bribes; clear heads, free from mistakes; valiant hearts, free from fears; Yet relations and affections get the Mastery and victory: Relations, we say are of least Entity, and of greatest Efficacy; here they should be of none: Personam Judicis exuit, qui amici induit: Partiality in such as you, caused Solon and Anacharsis to compare the Laws Aranearum telis, to Cobwebs, which catch small flies, when great ones escape: You may not with Saul spare Agag, and the fat Cattle, unless you mean to contract the guilt of Rebellion, 
1 Sam. 15.23  which is as the sin of Witchcraft.  
Some Jewish Doctors say, that upon every step, as Solomon ascended to the Throne of Judgement; there stood one, who cried aloud to remember him of some special things which appertained to his place and office.  
When he fixed his foot upon the 


Weemse.  First, He cried, Lo Titeh Mish at; wrist not Judgement.  
On the second, Lo Tiker Panim; Accept not faces in Judgement.  
On the third, Lo Tikahh Shohher; Take no Bribes.  
On the fourth, Lo Tittang lech Asherah. Plant no Groves.  
On the fifth, Lo Takim lech Matzebah, Set not up a Pillar.  
On the sixth, Lo Tikbah Shor, Kill not an Ox.    
Most, or all of these are given in charge to the Judges, Deut. 16.19,21,22. If for fear, or favour, or hope of reward, you shall sinfully respect others: God will not mercifully respect you: Study that passage of Solomon: 
Prov. 28.21  To have respect of persons is not good.  
Eighthly; Take no Gifts: Judges should Hate Covetousness: Notable is that of Cajetan, on Exod. 18.20,21. Quantumvis sufficit homini non esse avarum, non sufficit tamen principi, aut Judici, sed oportet tam alienum esse avaritiae, ut ipsam oderit: A woe is denounced against them, who being in places of Judicature, do justify the wicked for a reward, and take away the Righteousness of the Righteous from him: The Schoolmen cry down this crying sin: 
Vide Alex. Alens. p. 3. q. 40. Memb. 6. Art. 3  Judex recipiens a partibus munera prohibita, sive just, sive injuste judicet, sive ut non judicet, sive ut judicium differat; tenetur recepta restituere: 
Biel. lib. 4. Dist. 15. qu. 6. Concl. 4 cap. 1. 23  It is true, as Scultetus speaks in his fifth Sermon, on the first of Isaiahs' Prophecy: It is lawful for Judges to take a gift from their friends, as well as other men: Si muneris loco offeruntur ab amicis; but not from the parties, whose causes are depending before them, nor from Their friends; this brings an evil report upon them: I remember a German Proverb; Gualther hath it on Amos 5.12. Pauperes ex collo, divites ex mar supio suspenduntur: It is too much in use with us; poor men hang by the neck, rich men by the purse; It is an expression of a great Philosopher, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: If thou be'st a covetous man, thou art an unjust man, and if unjust, the Lord abhors thee.  

Vide Riveti. Explic. Decal. de officio Judic. p. 421. & 422  I have read of Sysamnes, a covetous, hidebound, tenacious Judge, who for filthy lucre pronounced a false sentence; Cambyses, King of Persia commanded him to be killed, and after flayed, his skin nailed over the Tribunal; his son commanded to sit as Judge there, to curb him upon the sight thereof from injustice; 
Philo. Jud. de officio jud. mihi p. 144  and to be a terror to all that succeeded: Lysander, Aristides, Epaminondas, and Coriolanus, with many others, I must pass by; 
Plut. in Epam.  It was their resolution; if the things were just, they would do them without bribes: if unjust they would not do them with bribes: It was no sin, they thought, to be poor; it was to be unjust, covetous, etc. It was Tully's grave advice to his Brother Quintus, a Magistrate at that time in Asia; to show himself an enemy to bribe-givers, as well as to bribe-Takers: The sinfulness of this sin is set out to the life in holy writ, Micah 3.10,11. Hos. 4.18,19, etc. you should have open ears, 
Exod. 23.8  to hear the truth without golden ear-picks: To say no more of this; Gifts blind the eyes of the wise, and pervert the words of the Righteous.  
Ninthly, 
John 7.51  Inquire diligently into the causes and cases, and testimonies which shall come before you: It is the Lords own injunction, that Judges shall make diligent inquisition, Deut. 17.4. & 19.18. It is the glory of God to conceal a thing, but the honour of Judges to sift and search out a matter.  
An ill report, makes not an ill man; a good name, makes not a good man: It makes them so to be accounted, not so to be: The Lord himself examined Adam, propounded interrogatories, than Judgement is denounced.  
In those his two great Acts of Justice, when he confounded Babel's bvilders, and overturned Sodom: Saith he, I will go down, and See; 
Gen. 11. & 18  Certitudo in cognition causae is one of the three things required to just Judgement; 
Sum. Theol. Scholar q. 60  and as Becanus confesseth; Judicium temerarium in judicio prodiens in actum externum per sententiam semper est peccatum mortale: Without evidence of the fact, or true Knowledge of the cause or case, though the sentence may be right, yet it cannot be just: It was the practice of holy Job, chap. 29.15,16. The cause which I knew not, I searched out; he used all means, spared no pains to understand the Truth: Heraclitus would not adventure his body with an ignorant, or rash Physician: you are the Physicians of the body politic; if you know not the diseases, how can you remove them? Picus Mirandula reports, that among the Jews, none came into the number of the Raebbins, till they could speak seven languages: None are fit for Magistrates, who are not furnished with Wisdom, to sift and search into the causes, etc.  
Tenthly, Be men of courage: A Judge that is timorous will soon be treacherous, if he be fearful, he cannot be faithful: Quis metuit offendere, cum Judex metuit abscindere? you have need of an eagle's Eye, 
Act. 17.22 Deut. 1.17 Rom. 13.4.6  and a Lion's Heart: In Athens there was an Hill called Mars-Hill; there Paul stood when he rebuked the Athenians for their superstition; and a street, called Mars-street, where their Judges sat; to intimate, that Magistrates and Ministers should have Martial, and High-Spirits: It is said of Aristides, for his constancy and magnanimity: You may as soon stay the Sun in the Heavens, as put Aristides out of his way: If courage be without knowledge, the eye of Justice is blind; if Knowledge be without courage, the sword of Justice is blunt.  
It is Augustins' observation: God would have Moses to be a Magistrate, Peter and Paul to be Apostles: had Moses lived in our age, he should have been no Magistrate, he killed the Egyptian; Paul and Peter no Apostles; the one had been a Persecutor, the other had denied Christ to be his Master, himself to be a Christian, had cut off Malchus his ear, etc. but saith Augustin, such would God have employed in Church and state affairs, as will smite home: resolute men, of invincible, undaunted courage: The Lions on each side of salomon's glorious Throne, and at each end of the steps, signified his vigilancy and magnanimity, 1 King. 10. It is a joyful sight when they on the Bench be like the men Nahum speaks of; the valiant men are in Scarlet: 
Nahum 2.3  A Judge should neither be (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) without head, nor without heart: Judex cordatus, quasi lapis quadratus, a stout Judge like a four corned stone; no wind, no weather stirs it; you should be Luminosi, & Animosi; But I proceed.  
Eleventhly, If possible; Hear all causes; put a period to those which have long depended: It is not safe to ride Post over matters, it is confessed: yet demurs are dangerous,, and disadvantageous; as in matters which concern the soul, so in those which concern your civil interests: Say not of this or the other, as Archias did in Plutarch, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Let these alone till to morrow, refer them not, as Foelix did Paul, to a more convenient opportunity, it may prove a more convenient inconveniency: Hypocrates would permit none of his Scholars to practise, till they had taken an oath before the Altar of Apollo, to abbreviate diseases to the utmost of their power and skill: A long Suit in a Court, like a long sore under a Chirurgeon, may increase coin, but decreaseth credit: Long delayed Justice may as much prejudice both parties, as injustice either: I remember no other fault mentioned in that Judge, who neither feared God, nor regarded man, from whom the Widow wrested Judgement by her importunity; but Delay: But once more.  
Twelfthly, Engage God by prayer to go with you to the Judgement seat: He is the God of Judgement, and will help in the execution and administration of Judgement, but he looks to be called in: Ut recte judicent Principes & Judices, 
Muscul. in Psal 72.1, ●  & justitiam exerceant, dei donum est, etc. It is the work of the Lord which you are now about: It is only the help of the Lord can carry you on, and out: when men and means fail, there is help to be had from God by prayer: Notable is that in Exodus 3.6. The Lord proclaims himself to be The God of Abraham, the God of Isaac, and the God of Jacob: The God of Abraham; Abraham was a man strong in Faith; Isaac a holy man, a man that meditated much of God: Jacob, a man of prayer; be you such, and he will be your God, as he was their God, and if he be your God, he will (if called in) engage with you in this great work: Weak men with assistance of a mighty God, can do mighty things: O pray, pray; and Brethren, improve all the interest you have in the God of Heaven, in the behalf of these reverend Judges; Orate, ut hos hic judicaturos dii sentiant.  

Exhortation both to the Judges, and Justices.  To You, Right Worshipful, and worthy Gentlemen; you are met by the good hand of Providence this morning together; give me leave to exhort you together.  
You are the Representatives, the shields of our Country: Help! O help to defend it! you are the Physicians, O help to heal the breaches! Our Fathers, patres patriae, do your endeavour to protect us, and provide for us: you are our Gods, (the immortal God so styles you) you bear the Name of Gods; your persons are in the place and room of Gods; your powers derived from God, and the account you give, must be to God: Therefore in the fear of God, appear for God in your several Orbs and Spheres, as you have occasion and opportunity: Appear for that God who hath so frequently and wonderfully appeared for you, and with you, and in you: As in times of war with Zebulun and Naphtali, you offered yourselves willingly, and hazarded your lives unto the death, in the high places of the field: So now in times of peace, stand up for Truth and Holiness: Let it appear what love you bear to the way, the day, the worship, the word of Christ, by your discountenancing such as contemn, profane, pollute, and undermine them: As he in the Gospel looked up to Christ with tears in his eyes, and a prayer in his mouth: Lord! if thou canst do any thing, have compassion on us, and help us: Even so, I beseech you: My Lords and Gentlemen, if you can do any thing (we know you can, and hope you will, and pray you may) have compassion on us, and help us.  
First, Against the Impostors, the Seducers; I mean the Quakers now swarming amongst us; and within the view of us; with holy Polycarp, may we say; Good God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. unto what times hast thou reserved us, that we should live to see such separations, divisions, such cursed Heresies, and horrid blasphemies? Take heed what you do: Do not countenance them: Those false Prophets, and dreamers of Dreams, which endeavoured to turn away the Israelites from the Lord, 
Deut. 13. per totum.  were to be put to death, though they should plead to the civil Magistrate; it is our conscience, and therefore ought not to suffer: There are many unruly, and vain-talkers among you, saith Paul to Titus (and too many such loud and proud boasters with us) their mouths must be stopped, muzzled: It is almost all one to deny the Truth, the Faith, 
Vide Luth. Ep. ad Spulat. & Melch. Adam in vita Luth. p. 130  and not to defend it against Impostors: It is peccatum irremissibile, etc. a sin bordering upon that sin of sins; for Magistrates to lie dormant, and Ministers to be silent at such a time, and in such a Town as this: Pace nihil est optabilius, silere autem perpetuo non est integrum, etc. Excellent is that passage of Luther to Staupicius a Germane Divine, whom he dearly loved, 
Vide Melch. Adam in vita Staup. pag. 20  calling him, HIS Staupicius; Non hic tempus tacendi, nec timendi, sed clamandi, ubi Christus damnatur, blasphematur: 
Inveniar sane superbus, avarus, adulter immo omnium vitiorum reus, etc.  Let me rather be called a mad man, a proud man, and guilty of the greatest vices, than guilty of cursed silence, when Christ and his Truth are suffering.  
It is damnable silence to see and say nothing: To hear and do nothing, against damnable Heresies: 
Maledicta sit illa charitas quae servatur cum jactura doctrinae fidei Luth. in Gal.  They are the basest cowards breathing, who will not maintain the Truth, and contend for the Faith once delivered to the Saints: Doth it not grieve your spirits to see, and hear them thus grieving the Spirit of God?  

Res delicata est Sp. Dei.  His Spirit is grieved, 

When the Motives of the Spirit are resisted.  
When the Gifts of the Spirit are perverted.  
When the Warnings of the Spirit are neglected.  
When the Precepts of the Spirit are dis-obeyed.  
When the Promises of the Spirit are disinherited.  
When the Testimonies and comforts of the Spirit are undervalved;   when he is dishonoured; how is he grieved? how is an honest man grieved when his reputation is stained, and bastards fathered on him, which are none of his. The Spirit of God is a Spirit of Truth, a Spirit of Light, a Spirit of Love; a Spirit of Liberty; not freeing men from the conduct, or command of the Law, but from the curse of the Law; not from duty, but for duty, and in duty; a Spirit of power and peace; a Spirit of supplication, and sanctification; but they bring their brats to his door; Father their errors and heresies on this blessed Spirit; they have much of the Spirit in their words, but little of the Spirit of God in their works; They'll tell you of a Light within, and a Spirit within, but if the dictates of the Spirit within accord not with the directions of the Spirit without. If the spirits in their breasts speak not the same things which the Spirit of God speaks in his book, it is a lying, seducing spirit: The Apostle tells us, that notwithstanding the glorious light of the Gospel shine bright in our eyes, and the sound thereof be loud in our ears; 
Ephes. 2.2  yet there is a spirit working efficaciously, very strongly, and very strangely in the children of disobedience: This is the spirit which rules in these unruly persons: The Spirit of God puts men upon nothing that's against the Principles of Nature, sound reason, and the Word of God; The Spirit of God is no Sacrilegious, blasphemous, Antichristian, Antiministerial Anti-scriptural Spirit.  
Plato would not permit in his Republic, any such persons as asserted and maintained, that God was the author and actor of all their impieties, of all the evils which they committed: Such miscreants there are amongst us: 
Aug. Ep. 61. ad Dulcit.  Augustin would have such executed in his Epistle to Dulcitius.  
Though Saul, after he was anointed King, had the supreme power in his hand, yet Samuel as long as he lived, exercised the power of a Judge, he went from year to year in circuit to Bethel, from Bethel to Gilgal, and thence to Mizpeh, from Mizpeh to Ramathaim; some of the learned give this reason why he went this circuit from year to year; To see if he could find any Idols, of the Gentiles, graven images, carved works, any Idolaters, etc. I humbly crave leave to tell you, My Lords, if there be any Idolaters, or seducers in your circuit; it is your duty to take special cognizance of them, and according to Law, to proceed against them: Pereant impii magistratus, pereant impiorum dogmatum patroni, pereat & totus mundus, said Luther, ut servetur Deo sua gloria, suum verbum & cultus: Weak consciences are to be tendered, errors of weakness with much gentleness and meekness to be handled; yet Divines say, there are four kinds of errors which are not to be suffered: Such whereby the peace of the Commonwealth is evidently disturbed; such, whereby Faith and Godliness are perverted; such, whereby Civil Government is destroyed, 
Vide Synops. pur. Th. dispur. 50. fig. 60. & 61  such opinions as are destructive to the state, may be destroyed by the State; and such, whereby God blessed for ever is highly dishonoured; as Blasphemies, Idolatry, etc. Are there none such Peace-disturbing, Faith-subverting, State-desolating, and God-dishonouring opinions amongst us? with what faces can men in power punish such as abuse their names, disobey their commands, and suffer God's name to be blasphemed, his day profaned, etc.  
Arise, Arise; Stand up for the Truth, whilst others bend their Tongues like bows for lies; be you valiant for the Truth of God upon the earth; as the least filings of gold, and shreads of Scarlet, 
Vide Melancthonis Epist. ad Picum Mirand.  so the least Truth is very precious: Do what you can to stop the mouths, and stay the pens of such as are seduced, and do endeavour to seduce others: 
P. Martyr. in 1 Sam. 23  Non semper infirmis cedendum est, si enim abutantur patientia Dei, aut si fides infirmetur, aut dogmata laxentur fortiter agendum est: The three things which God minds most, and loves best below Heaven, are, his Truth, his Worship, and his People: The Heathens animated their Martial Spirits, with an Estote viri, libertas agitur: May not I excite and quicken you with an Estote viri Veritas agitur: Absit ut excisa— Fare be it from me said Anchises, that I should think to outlive Troy, or Truth.  
For the Lords sake, for the Lands sake, for your own, and others souls sake, that are this day in danger to be corrupted; For the Truth's sake, which is strong, and shall prevail; maugre the malice of men, and rage of Devils, be more active; It is said of Scanderbag (who was Turcarum Clades, Othomanni Nominis horror, Epiri tutela) that he was somesomes so earnest in the cause of Christ, 
Melch. Adam. in vita Zwingl. p. 37  that his very blood would spin out of his lips: O that you and I had the noble Spirits of Castriot, Luther, Zwinglius, who died in the open field, fight valiantly: be valiant for the Truth of God, of you may miserably fall under the wrath of God: I shall crave your honourable attention to that of the Leyden Divines, speaking to the point in hand in their fiftieth Disputation: By how much the greater power, authority, and opportunity the Civil Magistrate hath received from God above private persons, by so much the more vigilant and diligent should they be, lest any Heterodox opinions spread within their jurisdictions; Notable is that of the Philosopher in the seventh of his Politics; 
Quo quis sanctior, eo promptior novellis contraire solet. Virenener.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The Magistrates first, and greatest care should be about things divine, about Religion, the Orient pearl of the Nation; nor can I pass by that of Guevara in an Epistle to the Emperor Charles the fifth: Christianus nulla re magis dignosci potest, quam si Deo factas contumelias & blasphemias severissime ulciscatur, suas obliviscatur: A true Christian can by nothing better be discerned, than this: by forgiving and forgetting the injuries and indignities done to himself, and severely punishing such contumelies and blasphemies, as tend to, and end in the dishonour of God: In Christ's Catalogue there is no Neuters: He who is not for him, and his Truth, and Honour, are against all: Learn of Nabuchadnezzar, an Heathen Magistrate, he decreed, 
Dant. 3.28,29  that whosoever should speak amiss (mark it) but speak amiss of the God of Shadrach, should be cut in pieces, and their houses made a Dunghill.  
Help us we humbly pray, against the Prophaners of the Lords day: What the Philistims said of Samson, is true of these men: They are the destroyers of our Country, etc. Nehemiah was a famous, 
Neh. 3.17  exemplary Magistrate, he contended with the Rulers, and Nobles: What evil thing is this that you do, and profane the Sabbath day: Haec olim curarunt Christiani principes, saith Gualther, how is the Lords day lost amongst us? that most refined part of time, consecrated by divine sanction: how is it idled and bezled away: Time was, our Saviour whipped some out: Now there is need of whips to bring some into the Temple: Conscience I confess cannot be compelled to love Virtue, or embrace the Truth, yet in regard of outward conformity, men may, and should be enjoined the frequenting of God's public worship and ordinances. It is a chief branch of your charge to see to the observation and sanctification of the Lords day: 
Exod. 23.12  The Fourth Commandment hath a memento prefixed, which none of all the rest have; and why so? why is this prefixed? I shall hint at some Reasons. 

1 Because we are most apt to forget this; and therefore.  
2 Because none can keep this day holy, when it is come, that do not remember it before it come.  
3 Because this is one of the greatest (if not absolutely the greatest) of all the Commandments: It is sometimes put for all the ten; it is the Synopsis of them all: Vossius, though he confesseth there be ten great and principal commands; yet asserts there are in those, 
Exod. 16.28  four more, which he calls, secondary, or appendical commands, 
Gerard. Vos. de Divis. Dealogi.  and most of them are in this fourth Commandment.  
4 The Observation of all the Commandments depends chief upon the Observation of this fourth; none walk so much after the Spirit on other days, as they who are most in the Spirit on the Lord's day; as Luther said of the first: In the observance of this, obedience to all the rest is comprised, 
In Exod. p. 131  or as Alsted said of the fifth (so may I of this) stante honore superioribus debito, mandata reliqua totius decalogi manent in viridi observantia.  

Vide Rib. de Templo. lib. 5. cap. 1 Cum essent, etc.  5 Because the observation of this Commandment was by reason of their cruel Taskmasters much neglected; now they are delivered, it is with a memento inculcated.  
6 The forgetting of this duty, and profaning of this day, 
Ezek. 20.12. 22.8. 23, 38  is one of the greatest sins that a people can be guilty of: It is a violation of all the decalogue at once, 
Levit. 26.2. & 14 Lam. 2.6,7 Neh. 13.17  it is a sin against all the commandments and concernments of God; one of the greatest sins in Israel.    
To add no more: Many heavy Judgements are threatened against, and have been inflicted upon the prophaners of this day: It was not, their not trimming of their Churches (as some of the Germane Nobility thought) but the profanation of the Lords day (as others) which brought those desolating Judgements upon that Nation: Some think the Flood began on the Lord's day; from that Gen. 7. they were grown such notorious prophaners of the Sabbath. The Council of Matiscon in France attributed the irruption of the Goths and Vandals to their neglect of this day. My Lords, 
Cum oritur veneris stella consequens occasum solis, etc. Ribera de Templo l. 5. pag. 247. & Sheph. Thes. Sab.  it is your duty to see every one have his due; shall not the Lord have his? is not the Lords day the Lords due? Nehemiah did his endeavour to keep men from this sin of sins: When the gates of Jerusalem began to be dark (for then began their Sabbath, and in the evening gins ours too, as I conceive) he commanded the Gates to be shut; he did his endeavour, and the Lord remembered him for Good: Do you yours; this will be your Glory, your Crown, your Comfort: In short, as none truly endeavour the salvation of their own souls, who endeavour not the salvation of more souls than their own: So none truly endeavour the sanctification of the Lords day, who do not cordially endeavour the sanctification of it by all within their families, precincts, and jurisdictions: Little do you know, worthy Gentlemen, what acceptable service you may do to God in this very business. Help us  
Against the Alehouses, those Hell-houses, and that accessive drunkenness which is so prevalent and frequent amongst us: TAKE HEED how you countenance them: It is almost as easy a Task to conquer the Turk, as to bring down a rotten Alehouse; so many of the Gentry patronise and plead for them: Reduce them to a smaller number, command them to keep better orders; they are very exorbitant, and irregular. These houses are the very suburbs, and seminaries of Hell, the nurseries of all sin, the Synagogue of Devils incarnate; the Devils fishponds, the Devil is the fisher, drunkenness is the hook, pleasure is the bait; Fools are his fish, Hell their frying-pan.  In ardentem salite sartagine prunam 
Are such houses to be privileged or licenced, in which the Name of God is so notoriously blasphemed, the precious fruits of the earth so shamefully abused, by occasion whereof the Lords day is so much profaned; so many families impoverished, young ones empoisoned, all manner of wickedness increased?  
In the time of the Law, 
Deut. 21.21  Drunkards were to be stoned to death; and shall it escape now in the time of the Gospel? It was one of King Lewis, his Apothegms: That Prince who can punish a fault, and will not, or doth not, is no less guilty than the offender himself: It is true of Judges and Justices: Favour these fellows, as they are your friends, of your Alliance and acquaintance, punish them as Drunkards; we have good Laws for the suppressing of this sin. Currat lex. It is a sin so odious in the eyes of Turks, and Pagans, that they punish it, in whomsoever they find it, with eighty stripes.  
Plutarch reports of Philip King of Macedon, that he built a City, called it Poneropolis, Drunkards and such like persons were sent thither: In Rome there was a street called Vicus Sobrius; no tippling house was found there; can you find its parallel:  
Augustin in his Epistle to Aurelius laments this sin: 
Ep 64. contra ●briosos Aphros.  Tanta est (saith he) hujus mali pestilentia, ut sanari prorsus, quantum mihi videtur, nisi consilii authoritate non possit: With us are not many playing without, while they should be praying within; drinking in the Alehouse, while they should be about the service of God, and the salvation of their souls in God's house.  
The Manichees used to fast on the Lord's day; was it not proper for them to fast then? 
Aug. Ep. 86. ad Casulanum. Senec. Ep. 83 Plin. N. H. l. 24. c. 22 Aelian. Var. Hist. l. 3. c. 13, 14. de Tap. & Bizant.  Sure it is more incongruous to feast and be drunk then: Time will not permit to tell you how the Ancient Fathers, yea Heathens have stigmatised and branded this sin; and these sinners; they will one day say they had been happy, if they had been turning spits, while they were toffing pots: If you can do any thing, suppress this sin.  

Adam Contzenus the Jesuit gave this advice; To endeavour the extirpation of our Ministry, and then our Religion should surely fall; but saith he, do it not all at once, but take away some first, and disgrace the rest; haeresis enim cui patrocinium decrit sine pug●a concidit.  Let not my Lords be angry, and I shall but offer one thing more to your honourable consideration: Encourage the faithful, painful Ministers about you: Take heed what you do, in reference to them: They are much opposed, abused, and wronged (do not you discountenance them) and which speaks more evil to us, than all our evils upon us, the extirpation of the Ministry is by many endeavoured: The falling of the salts of the earth is very ominous: we now fear many are poisoned, but then more will be starved: There is nothing more necessary, said the Philosopher, than the Sun, and Salt: A soulsaving Ministry may be added: It is necessary for such as are out of the way, to bring them in; for such as are in the way, to bring them on towards Heaven: It was a sad time when there was no Smith in Jsrael, 1 Sam. 13.19,20. much sadder when Israel was without a teaching Priest, 2 Chron. 15.5. Dan. 8.10,11,12. In Rev. 11. You read of two witnesses, who were they? Quoniam nomina eorum non indicavit, saith Ribera, relicta est authoribus opinandi libertas: 
A Lapide in 1 Thes. 2.4  A Lapide thinks Enoch and Elias: Some the two Sacraments, others the two Testaments, others the two great Ordinances, of Magistracy, and Ministry, and why not faithful Ministers only? to determine is no young man's task; but if they be killed, they shall be revived, while the God of Heaven hath a Church on earth, he will not, she cannot be without them. It is said by some, 
Nunquam meipsum habui magistrum. Hieron.  we can do well enough without them, we can teach ourselves, and have not we the Oracles of God? and of what use is their humane learning? etc. To which I say in short; he that is a Scholar to himself, hath a fool for his Master.  
The Saints in former ages accounted them blessings, do you account them burdens? it was a misery to them to be without them, is it a mercy to you to want them? have you the Spirit of God? what will that do without the Word of God, 
Cam●re.  or the Word without faithful dispensors: Nec verbum quicquam potest sine Spiritu, nec Spiritus quicquam vult sine verbo: And for humane learning I may say with Tertullian (though he was a professed enemy to Philosophers) quomodo repudiamus secularia studia, sive quibus divina esse non possunt? It is a famous Text, though forgotten in this age, Psal. 77.20. Thou leddest thy people like a flock by the hands of Moses and Aaron: Observe the necessity, usefulness, and consistency of Magistrates and Ministers, the Word is, Bejad; in the hand, not hands; not by the hand of Moses, without the help of Aaron, nor by the hand of Aaron, without the help of Moses; this was Gods old way of leading his people; he is the same, and changes not; What God hath joined together, men and Devils shall not put asunder: Endeavour then My Lords and Gentlemen to protect them, provide for them: See they do their duties, and have their deuce; 
Nehem. 13.10,11 2 Chron. 31.4,5 Aqu. in 1 Tim. 5.17  Nehemiah, a godly Magistrate did so: Amongst the Romans there were certain Magistrates, whose work it was to provide Fire and Salt for public Ambassadors; shall none provide for Christ's? Can the outward worship of God or Religion, be continued without a Ministry? or a Ministry without Ministers? or Ministers without maintenance? Leave us not, O Lord, to their courtesy, who think too much for themselves, too little; Too little for us, too much; they would have us so to mind the matters of God, as wholly to forget the things of the world, as if we were not men, but Angels; and yet themselves so mind the world, as wholly to forget the things of God, and live not like men, but Devils.  
We are commanded to preach the Word, in season, and out of season: Doth this charge nothing concern our people? Yes verily: If we must preach in season, and out of season; then they should hear in season, and out of season; and pray for us, and reward us in season, and out of season: None honour the Lord with their souls, that will not honour the Lord with their substance; We labour not in the Word and Doctrine, that we may have a liberal reward, and recompense, but therefore should we, and desire we to have a liberal reward and recompense, that we may without distraction labour in the Word and Doctrine, and give ourselves to prayer, and the Ministry of the Word.  
To the Lawyers.  
My Text commands you also to Take heed what you do: Plead now, as you may with comfort and courage stand up at the last, and have Christ to be your advocate, and plead for you: Remember the day of Judgement is not yet past: All your counsels and plead shall be scanned: Keep ye fare from false matters; it was Moseses advice; plead not such causes with your tongues, as your consciences tell you are rotten and base: For every idle word in the Pulpit, on the Bench, or at the Bar, account must be given: Who can read that Text, and not tremble? Augustin and Basil could not; who can hear you plead a bad cause, and not conclude you have a bad head, or heart, or both? Augustin would rather lose his friend, than tell a lie: It is better to lose ten Fees, than tell a lie; it was Seneca's council: A●iis ita prodesto, ut tibi non noceas, age sic alienum, ut tuum non obliviscaris: Notable was Papinianus his answer to Caracalla; Facilius est, 
Herodian l. 4. Fig, 8  etc. It is more easy to commit murder, than to defend it: Thou mayest command my neck to the block, but not my tongue at the Bar: Pericles used to say, that he never pleaded any cause, but first he entreated the Gods, that he might speak not one word falsely, or unjustly: Let not the Morality of those Heathens outstrip the Religion of us Christians, Go you, and do likewise.  
In Denmark their State is governed only by a written Law: There is no Advocate or Proctor admitted to plead, the parties themselves plead their own causes, and then a man stands up, reads the Law; the Law-book itself is their only Judge: Happy were all Kingdoms, were it so with them, said a royal person. 
King james in his speech at the Star-Chamb. Anno 1616.   
The Sycionian Ambassador tells Ptol●my King of Egypt, that with them, Voyages were not permitted, lest men brought home new fashions: Physicians were not suffered, lest they kill the sound; nor Lawyers retained to plead causes: I shall not say, you are useless, who will say you are blameless; I know there are conscientious Lawyers; There was a man named Joseph, a Counsellor; he was a good man, and a just, Luk, 23.50. I reverence the learned and golden Oracles of Law, and Justice; yet cannot but admire to see such young Lawyers so dim-sighted, that they must needs have silver spectacles; some golden pearls be in their eyes: The sight of an Angel only can make them open their mouths.  
A Lawyer's tongue is like the Celedony Stone, which retains its virtue no longer than while it is rubed with gold: Good reason the Law should be costly, lest it be too common: You come fare, and are at great expenses, yet remember, there is a conscience to be used: Cato admired how Soothsayers could forbear laughing when they met one another, because they knew how they had gulled the people; you can apply it: It is Panormitans advice, Promptior sit quisque vostrum ad componendum, quam ad contendendum, and indeed, as Basil speaks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, however if you will plead, be not at all for Causes unjust, be not at all for yourselves in any causes, be they never so just.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aq. 2. 2. q. 75, Artic. 3 Biel l. 4. Dist. 15. qu. 6 Alex. Al. p. 3. qu. 40 Aug. Ep 54. add Mecedon.  Plutarch reports of Photion (a man whom Athens never saw smile, or weep) that he would not defend his Son in Law Chariles, in an evil cause: Why should you strangers? It is long since concluded by the Schoolmen; that Advocatus; si injustam causam scienter defendat, graviter peccat, & vinculo restitutionis tenetur.  
To the Jurors.  
Take heed what you do: You are in number twelve, so were the Apostles, but one of them was a Devil; the Devil will be busy about you, but be none of you Devils: Judas sinned in betraying his Saviour, you may sin in betraying a sinner: You are twelve men; Man is a rational Creature; not twelve Sheep; they go, qua itur, non qua eundum: All the rest follow the first; Remember your Oaths; let not the fear of great men, the nearness of Kinsmen, the malice you have to any man, nor the hope of reward from rich men, cause you to clear the guilty, or to bring in a ver-dict to oppress the innocent: It is one of Mahomet's eight commandments: Thou shall do to others as thou wouldst have others do to thee; thou shalt do to others, not as others do to others, not as others do to thee: would you have others deal perfidiously, treacherously, unjustly in your causes? do not so then in theirs.  
To Witnesses.  
This charge concerns you also: Every man is not omni exceptione major: I need not tell you who are fit or meet persons, 
Conditio seru● aetas, discretio, fama. Et fortuna fides in Testibus ista requires. Panormit. Judic. Process. p. 85. & sq.  who not; nor what things are generally required in such as give evidence; my work is to give you your charge; and my charge is, That you take heed what you do; bear not false witness against your neighbours, Accuse no man falsely, Luk. 3.14. Take heed of Perjury; it is mendacium juramento firmatum, 
Vide Estium in Sent. lib. 3. Dist. 39 parag. 2. Et Bielem fusius hâc de re lib. 3. Dist. 39 qu. 2. Artic. 1 Aq. 2. 2. q. 98 A●t. 1  a lie confirmed by an oath; it is committed many ways, as the Schools show: I shall not mention, nor examine them; it is good to have that in your eye and heart, when the book is in your hand: Thou shalt swear in Truth, in Judgement, and in Righteousness; si ista defuerint, saith Jerom, nequaquam erit Juramentum, sed perjurium: The Prophet Zachariah saw a flying Roll, and in it a curse writ; against Thiefs, and Swearers; 
Zech. 5.4,5  such as swear rashly and falsely; the curse of God will follow thee to thy house; it is not possible to avoid, or evade it; into thy house it will, destroy thee it shall: Perjury and Forgery expose to many calamities: Such were by the Romans plunged headlong from the Tarpeiant Mount: The Schoolmen dispute this question, whether Perjury, 
Vide Bielem ubi supra. Et Richardum de Media Villa. lib. 3. Dist. 39 qu. 1. & 3  or Theft, and whether Perjury or Adultery, be the greater sin; they conclude positively; that it is greater than either of the other: such as are guilty of this, sin against God; by them he is contemned; against the Judge, by their lies he is deceived, against the Jurors, who by their lies are deluded; against the innocent person, who by their perjury is injured; against themselves; they shall never more be believed: It is not meet, said Tully to believe such a man, though he should swear by all the Gods of Heaven; and Seneca thought it was just that such a man should die for his iniquity: It is a sin to be punished by the Judges; and against their posterity, how many miseries are they involved in, and exposed to? Love not a false oath, this is that which the Lord hates, as the Prophet speaks, Zech. 8.17. Hear this ye Knights of the Post: Truth is the character of a gracious man; surely they are my people, children that will not lie, much less swear a lie; they fear an oath; Ne pro animae quidem salute mentiri licet, 
Eccles. 9.2  said P. Martyr; It is not lawful for you to tell a lie, though by so doing you might save your souls; nay, saith Augustin; though thereby you might save a world: In a word then: whether you pronounce Judgement, as Judges, or assist as Justices, or debate as Counselors, or depose as Witnesses: Take heed what you do, or say: A lie in Judgement is directly against the being of Government, the honour of Tribunals, and the Commandment of God, It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Arist. speaks: And let us in the Ministry study this Text more: It doth mainly concern us to Take heed what we do: We are the men who carry the message of Christ in our Mouths, the marks of Christ in our sides, and should have the image of Christ in our hearts: It is truly said, an ill man is the worst of all Creatures; An ill Christian is the worst of all men, an ill Professor, the worst of all Christians; and an ill Minister is the worst of all Professors: Let us weep and pray for more enlarged hearts and parts; for holy lives, and sound Judgements; then shall the arm of the Lord be sooner revealed, and our reports of Christ and his way the better believed: Let us pray much, 
Erasm. ad Ponsecam.  as Luther did, and preach much, and endeavour with Augustin, ever to leave our people, non tantum cruditiores, verum etiam inflammatiores ad bene vivendum, 
Melch. Ad. in vita. Lutheri. p. 165.  etc. Let us take heed of those three things which Luther saith aught not to come with us into the Pulpit: Superbia, Avaritia & Invidia: Can I speak to you reverend Fathers and Brethren, 
Vide Vasq. Tom. 2. disp. 213. Melch. Ad. ubi supra.  and the rest not here, as the Schoolmen say the Angels can, I should say more, more to you, and more to others; but I have learned of Luther, Cum vides attentissime audire populum, 
Enarrat. in Psal. 39  conclude, eo alacriores redibunt: I shall say no more, but as Augustine did of that Text, Matth. 24.13. Prae caeteris hoc mementote breve; Above all that I have said, remember this short saying, which is indeed, an Enchiridion Judicum, Take heed what you do: Now the God of Heaven, whose Throne is a Throne of Grace, whose Spirit is the Spirit of Grace, whose Word is the Word of Grace, and who is himself the Author and Finisher of all our Graces: Give us all Grace to know his mind, and do his will exactly, universally, and continually; Amen.  
FINIS.   

Catastrophe Magnatum; OR, King David's LAMENTATION, AT Prince ABNERS Incineration. In a Sermon meditated on the Fall, and delivered at the Funeral of the Right Worshipful John Atherton of Atherton Esq High Sheriff of the County Palatine of Lancaster, who died Janu. 17. and was interred the 24. 1655.  
By J. Livesey, Minister of the Gospel at Atherton.  
For I know that thou wilt bring me to Death, and to the house appointed for all living,  Job 30.23. 
— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Sophoc. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  Simplic. Comment. in Epict. Euchir. cap. 33. 
London, Printed by R. I. for Tho. Packhurst at the three Crowns over against the great Conduit at the lower end of Cheapside. 1657.   

TO The Right Worshipful, and my Noble Friend, Mris. MARY ATHERTON.  
Right Worshipful,  
THe Book of Job (saith Augustin) is the afflicted man's Scripture: Tirinus thinks, it was first writ in Syriack, afterwards turned into Hebrew by Moses for the comfort of the distressed Jews at that time in the house of bondage that they might lay before them this holy man, blessed Job (another Angel, as a Father calls him) a man of sorrows, 
Christ. Hom. de patientia Job.  as a lively pattern of almost invincible and impregnable patience. Amongst the many memorable passages of that precious Saint, may it please you to consider how suitable that is to your present state and condition, 
This Text was fully opened at the Funeral of the hopeful and much lamented Heir; who was interred about ten da●es after his honoured and deceased Father.  chap. 16.14. and thence learn, That  
God doth sometimes break his choicest and eminentest Saints, with breach upon breach; Instances are at hand, of David, on whom troubles came thick and quick, as waves rolling and riding one in the neck, or on the back of another: Heman and Paul's state and fate you have, with Bills and Catalogues of their disasters and sufferings; but Jobs is in stead of all, he was whipped and stripped of all, he lost all his Sheep, Oxen, etc. all his children; ten children, ten suddenly; ten children, in the prime and flower of their age, ten virtuous, gracious children, as chrysostom speaks, 
Vide Chrysost. Hom. 5. de pat. Job.  and that by a violent death; This is not all, you find him full of pains, and blains, biles, and sores from head to heel.  
Pineda thinks all kind of diseases were in Jobs maladies; 
Pineda in Job 2.8. p. 48. An uno tantum morbo laboravit Job? resp. Neg.  Ulcus pessimum, lepra, lues venerea, etc. He was a great man; some of the Fathers say, he was an eminent Prophet, and therefore numbered with Noah, and Daniel: Bolducius saith, before his long afflictions he was a Captain, 
Aug. Bold. Praelud. 7. in lib. sobi & Didac. Stun. in cap. ● v. 2. Non dubito quin Iob fuerit Rex.  and after his pressures and trials, a King, a supreme Governor, a petty Monarch within his own territories; it is probable he was; yet was he broken with breach upon breach: As in some sinners there is a legion of Devils; so on some Saints there is a legion of troubles every man hath his burden: The Saints have many and mighty.  
If a reason of these his dispensations be searched for, or inquired after: May not we return and say? 
Rev. 3.18  It is for the trial of their graces: the Graces of the Spirit are tried Graces, and shall not such have their Trial? as natura vexata, so gratia tentata prodit seipsam: It is to approve, and to improve their graces, their Faith: Satan's batteries are placed principally against this grace; by it he is most resisted; and by him therefore it is most oppugned: Their patience, whether they will bless, or curse; how they will deport themselves in the furnace: Their integrity, painted potsherds shine till they come to scouring: Breach upon breach discovers the sincerity or hypocrisy of the heart; whether we be right, or rot at the core; how low the foundation is laid: Batteries upon a wall try the stability and strength of it, and breaches the basis of it; an unsound heart may stand a season, while troubles come singlely and slowly: renewed troubles are great trials: Their weanedness from the comforts of this life, how they can live without them, whether they do live above them; how they will carry in the privation of them: Many can live without God in the world, who know not how to live without Gold, and Silver, and children, in the world.  
It is to humble them: Pride is the shirt of the soul, which it puts off last when it shifts: The heart of man is the proudest little piece in the world: Lest I should be exalted, above measure there was given me a thorn in the flesh: An humble soul is Heaven's delight: It is worthy our observation, Gen. 22.1. After these things God tempted Abraham. After these things, what things? Solemn intercourses, twixt God and him: Express Assurances from Heaven, that God was his God, and would be the God of his seed: After these things Abraham is tempted, and pride prevented.  
To refine them, waters are clearest when they are in motion; 
Dan. 11.35  so are the Saints in affliction.  

Isa. 26.16 Hos. 5.15  To awaken them to duty: Grace ever acts like itself, gracious men not so; they have need of awakening Ordinances, and providences: In trouble they will visit him, and morning him.  
To subdue the stubbornness of their will; children will not always be wrought on, or brought to do their Father's will with one lash; as stubborn Oaks, so stubborn hearts and wills, must have many blows before they be brought under.  
To make them more modest in their demands; desires of, and prayers for temporals, when men are low in condition, they are low in petition: A drop of water was all Dives desired in Hell: Breach upon breach makes men more modest, and moderate.  
To work us more into love with, more highly to estimate and think of his precious Ordinances: Many of Paul's Epistles cannot be understood well without the Cross; the sweetest Scriptures were penned in, and are prized most in times of afflictions: then is truth precious indeed.  
To enlarge their comforts: It is the Method of Heaven to bring his Saints first into the Wilderness, then to Canaan; every child of God is not taken up into the third Heaven, till they have been cast as it were into the third Hell; the tree is more firmly rooted by shaking, and the true Christian by suffering; notable is that prayer, 1 Pet. 5.10.  
To increase his own glory; he made all things at first, and do●h all things to the last for his glory; then shall his name which is above every name, be more exalted▪ when he shall make up those breaches in his Church, or in your families: Notable is that, Psal. 102.16. When the Lord shall build up Zion, he shall appear in his glory.  
The Case is yours Right Worshipful: He hath broken you with breach upon breach: Within the circuit of ten days, you have laid in dust the Head and Hope of your family: The delights of your eyes are taken from you with a stroke from Heaven: 
Ezek. 24.16  To help you to a right improvement of this great affliction; I humbly crave leave to leave two or three words of Counsel with you.  
First, Patiently bear the indignation of the Lord, acknowledge his Righteousness; open not your mouth to murmur, or rep●ne against him. L●t these Considerations stay with you.  
1 There are no more breaches made, than there was need of; I dare not say with him in Theocritus. 
— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
It is enough that ones dead out of a family: No, There is not one dram more in the potion, nor one twig in the Rod more than there was need of: Notable is that, 1 Pet. 1.6. Now for a season (if need be) ye are in Heaviness, if need be; breaches are not made, but as there is need, and if there be a need: Were we made Arbiters of our own afflictions, it is more than probable, we should not award ourselves the tenth of our corrections, yet the most High, whose wisdom is wonderful, and understanding infinite, knows he should wrong us much, should he whip us no more.  
2 The Lord hath done it, and who shall gainsay it, 
Psal. 39.9.  or be displeased with it: Righteous are all his do in our hearts, and in our houses. His deal with David; Job and Heman were sharp, but never chargeable with injustice; as the Word, so the Work of the Lord is good.  
3 Have not you and we deserved it; hath he not been highly provoked by us to take them from us? wherefore shall a living, a dying man complain; since he suffers for his si●: This is man's sin, and Gods wonders: Nay, hath he not punished us less than our iniquities have deserved?  
4 They were none of yours, whom he hath taken from you; they were his before yours, more than yours, his, and none of yours; 
1 Cor. 6.19  when we are not our own, what can we call our own? may not the Lord do what he will with his own? and call them home at his pleasure?  
5 His End is good in all the Breaches made upon your comforts; It is to break your heart more for sin, and from sin; from the pleasures, profits, and honours of the world; to make you partaker of his holiness; Now, finis dat amabilitatem & facilitatem mediis; We are content to lose some of our blood for the health of our bodies; why not the best things in our houses for the health of our souls?  
6 You will by acknowledging his hand, and submission to his Rod without grumbling, advance the Lords honour; and cross Satan's expectation: It was the Devils design not to make Job a beggar, but a blasphemer, unless the way to make him a blasphemer, was first to make him a beggar, but Jobs blessing of God crossed and amused the Devil: For Job not to miscarry after all those sad tidings; This was a patience that honoured Heaven, justified God's testimony of him, made hell ashamed, the whole world to wonder, and still to talk of the patience of Job: He saith not, 
Vide Chrys. Hom. in locum.  the Devil hath taken this or that; had he said so, the speech had been true enough, though not good enough for so holy a man; but the Lord hath taken away.  
7 It is a fruitless and bootless thing to contend with God; nothing is got by murmuring; it is no wrangling him out of his way; besides, this would argue much pride, and sullenness; nothing of a selfdenying, humble spirit, which you have a large share of.  
8 Your noble soul is not yet lost; and your Redeemer yet lives. There is no breach made twixt God and your soul; and Christ is better to you than ten Husbands, Sons, etc. Seneca checks the folly and vanity of murmurers under pressures: Be it supposed (saith he) a man hath a princely palace to lodge in with gallant Orchards, pleasant Gardens, surrounded with tallest Cedars, or other Trees for Ornament, or Muniment; what an unreasonable thing were it, for this man to whine, repine, and complain, if a few leaves be gone by the boisterous wind, the fruits, the trees, the house remaining: If the Lord take houses from us, estates and friends from us; dearest relations from us, yet if not himself, nor his Son, 
Senec. add Polyb. Plut.  nor his Spirit from us, Fas non est de fortuna conqueri, etc.  
9 As many children are remaining with you, 
Ep. 234. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as are removed from you: I may say to you, as Anythus did of Alcibiades: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; he that took one, had power to have taken all: Photius on this account comforts his Brother Patricius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Three are left, though three be lost; nay, they are not lost; non amisimus, sed praemisimus; only the number of Jobs children remained the same, when all things else restored double to him, of which some give this reason; his other possessions were quite gone, but his children remained alive, and were in peace with God.  
10 Their times (as ours) were in God's hand, not in the hands of their friends, 
Psal. 31.15  than they should have stayed here much longer; not in the hands of their enemies, than their stay had been shorter: It is best to do what God would have us, and to die when God would have us.  
Prepare for future Breaches, who can say when the storm is over, he shall not see another; you are yet on the Ocean, not in the Haven▪ Disengage your affections, take off your heart from those which are left behind; your enjoyment of them shall be nothing the shorter, and it shall be infinitely sweeter; they are certain cares, but uncertain comforts; In sorrow they are brought forth, and up, yea and out unto the grave: On them we often fix too much of our affections; from them we often have many of our afflictions: When you think on them whom you have interred, withal be it your endeavour; to meditate on death more, by which you were so suddenly parted. To love Heaven better, where we hope they are arrived: To mind this world less, whence they are, and you shortly shall be translated.  
Hold on in the service of the Lord, notwithstanding the breaches in your family: Of what stock or lineage Job was I am not able to determine, 
Tost. Super caput. 22. Gen.  R. Solomon (as Tostatus reports) confidently asserts that he was a Chananean, and died but a while before the Jews entered into, Chanaan; and this he builds on, Numb. 14.9. others as boldly say, 
Aug. & Amb. Vide Peter. in Gen. 36.33 Cajet. in cap. primum Jobi.  he was that Jobab of whom we read in Gen. 36.33. Pererius disputes the question, whether Job was of Esau's Lineage, and concludes he was; Cajetan thinks none can tell: It is certain he was a gracious person, and this he did, notwithstanding All his losses, chap. 1.20. Then Job arose, and rend his robe, and shaved his head, and fell down upon the ground, and worshipped: There are some duties of great difficulty: As to love God when he runneth upon us like a Giant, and shows himself as an enemy: 
Credere invisibilia, sperare dilata, etc.  To have our spirits lowest, when our employments are highest: And (to name no more) to have our obedience then at the highest; when our comforts are at the lowest; yet it is no pleading difficulty against a known duty; though he kills us, yet we should trust in him, and worship before him; they who are not faithless, cannot be fatherless, nor friendless; they are never at a loss; When afflictions put us to it, then by a lively faith we put God to it, and we know God can do every thing, Job 42.2.  
Record the gracious deal of God with you in your saddest losses, and breaches: Keep a book of Remembrance for every passage of his Providence; and improve former and present experiences in this hour of trial: When Moses went up to the Mount to pray, he took the Rod of God in his hand; and why that Rod? by that Rod the Lord had done wonderful things for his people, 
Exod. 17.9  and against his, and his Church's enemies; by it he turned water into blood, brought Frogs, and Lice upon the Land; divided the waters of the Red Sea, etc. the sight of that Rod did encourage Moses to pray to God, to confide in God for future deliverances; you can apply it.  
Weep not immoderately for the death of your dear Relations; They shall rise again, and you shall see them again; their bodies now laid in the dust are mellowing for immortality and glory; the business of a wise man, (said a wise man) is not to be without, but above passions.  
— Flagrantior aequo,  
Non debet dolor esse tuus, nec vulnere major. 
Juvenal. Sat. 13   
Poverty made Fabritius famous, Rutilius was made excellent by his banishment; Scevola by fire, Cato by his death, Socrates by prison, and you by patience.  
It were easy to say more, but enough is better than all: One thing yet remains which I humbly crave, I have half promised to myself, viz. your candid acceptance of this short and plain discourse: it is below others envy and observation, so is its Author, and therefore craves no protection: Hortensius was weak in writing, but powerful in speaking; Albeticus was weak in speech, but notable with his pen. I am in both very weak; you will however take it in good part for HIS sake, whose death gave life to these unpolished line●; the mantle of your charity will cover most of its infirmities: Bradwardin once took small pleasure in reading Paul's golden Epistler, he thought he had not ingenium metaphysicum; the like is said of Augustin, and he ingenuously confesseth, Dedignabar esse parvulus, etc. It is not your humour to censure, but your practice is to practise: If these lines which be in your hands, find a room in your heart, if they work you out of Love with life, to a serious and seasonable preparation for death. I have my design.  
I could say very much of you, but I am writing to you, and therefore shall say no more, but pray for you, that if the Lord will not show you what he will do with you, and yours, yet that he would show you what he would have you, and yours to do, and enable you thereunto: The good Lord make up this sad breach to your afflicted Family, and this distressed Country: Fit you for, and fill you with those divine comforts, which in the multitude of your perplexed thoughts will rejoice your soul: This is, and shall be his prayer, who humbly desires a room still in your memory under the title of  
Your Faithful Servant, J. Livesey. February 14. 1655.   

THE Princes Fall and Funeral; In a Sermon, on 2 SAMUEL 3.38,39. 
And the King said unto his Servants, know ye not, that there is a Prince, and a great Man fallen this day in Israel?   And I am this day weak. 
WHen Harraldus King of Denmark made war upon Harquinus, and both Armies were prepared to engage; a dart was seen flying in the Air, hover this way, and that way; as though it were seeking and singling out a man upon whom to fall, whilst both parties stood gazing on it, admiring at it, and wondering what should be the cause, and what would be the product of this strange prodigy, every man dis-spirited, and fearing he should be the man; at last it fell upon Harquinus his head, and slew him.  
Right Worshipful, and thrice worthy Gentlemen; Honoured and beloved Brethren; The fatal, dismal dart of Death hath long been flying over our heads, and hover over our houses; but now it is fallen, and we who survive do see on whom; on an eminent and noble Gentleman, whose Funeral we are met to solemnize, and celebrate this evening: Well may I sigh and say, as David did of Abner: Know ye not, that there is a Prince, and a great man fallen this day in our English Israel? And I am this day weak.  
It is an excellent passage of holy Augustin: Funeral discourses, and panegyrical Orations are (magis vivorum solatia, quam mortuorum subsidia) rather for the profit and instruction of the living, than for the praise and commendation of the dead: 
Bellarm. de Purg. lib. 1. cap. 3.  These solemnities are not done, ad juvandas animas, as the Cardinal would have it; nor are they mortuorum adjutoria, as Lombard asserted: These expressions are but civil indices of unfeigned sorrows.  

Pet. Lomb. in 2 Thes. mihi fol. 201.  They who are taken out of this valley of Baca, and carried up by troops of glorious Angels into the highest Heaven, stand in no need of the praise of men, having the fruition of the eternal God; as Chrisostome speaks in that learned oration compiled upon the death of Phylogonius; but we who remain on earth, have need to hear of their holy lives, and happy deaths, with some seasonable exhortations to excite and quicken us to an imitation of them: For this purpose I have chosen this portion of Scripture left upon record for all our instruction, it is without dispute very seasonable; the Lord make it, and my distracted meditations on it, as searching and profitable.  Know ye not, etc. 
For the logical resolution of the Text, we shall answer five Queries. 

1 Who was that Prince and great man, who fell that day in Israel?  
2 By whom, and how did that Prince and great man fall that day in Israel?  
3 Whereabouts fell that Prince and great man that day in Israel?  
4 What was the cause, and what might the occasion be of that Prince, and great man's fall that day in Israel?  
5 What was the sequel, the consequent of that Prince and great man's fall in Israel?    
First, Who was that Prince and great man, who fell that day in Israel?  
It was Abner, the Son of Ne'er: Cousin german to King Saul; a man of great quality; not a mere stranger to the blood Royal: A man of great Authority, Princeps vir in Israel, ipse flos rei militaris, as P. Martyr notes upon the Text; a principal man, the very quintessence and cream of the Militia: a Peer and Pillar of the Land; Captain of the guard, a kind of Generalissimo to three Princes, viz. Saul, Ishbosheth, and David, not to wander far, or squander away time; the Text tells you, he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sar, a Prince; hence is the word in common use with us, Sir, and he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magnus, a great man, a man of great reputation, and estimation, of a noble, resolute, heroic spirit, for prowess, policy, valour, and magnanimity, not second to any: Art not thou a valiant man? and who is like to thee in Israel? saith King David to him, 1 Sam. 26.15. This is that Prince and great man who fell that day in Israel.  
Secondly, By whom, and how did this Prince and great man fall in Israel?  
I answer.  
Not as Lepidus and Ausidius, who stumbled at the very threshold of the Senate, and died; the blow came in a cloud from Heaven: Not by accessive joy, as Sophocles did; nor by immoderate grief, as Homer, and the Scripture tells us, old Eli did, whose heart was burst, before his neck was broke; he sat upon a seat by the way side, not like an Athenian, of whom Demosthenes thus writes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. But solicitous about the Ark of God, enquiring what became of it; and upon the sad report, he was a dead man: Nor yet as Julian, by an invisible stroke from Heaven, nor fell this Prince, as Nero did; but as Agag by the hand of Samuel; and as Asahel by the hand of Abner; so fell Abner by the hand of Joab, vers. 27. Joab took him aside in the gate to speak with him; Beshel●, quietly, peaceably, or craftily; Abner little suspected his death so nigh at hand; it is probable he thought that Joab had Arcana imperii, some secrets of state to impart and communicate unto him, which none but themselves, men of high command and trust might take cognizance of; there most basely and cowardly he stabs him: I confess in the 30. verse it is said, Joab and Abishai his Brother slew Abner: but Abulensis and Sanctius on it say, illi non procul aderat Abishai, ut si res exigeret, illi subsidio esset.  
Antigonus, a King, was wont to pray to God, that he would protect him from his friends, when one of his counsel asked him, why he prayed so, he returned this answer, 
Vide Strigel. in locum. Tuta frequensque via est per amici fallere nomen, Tuta frequensque licet, sit via, crimen habe●.  every man will shun or defend himself against his professed enemies, but from our professed, or pretended friends, of whom few are faithful; none can safeguard himself, but hath need of protection from Heaven: pregnant and pertinent is that of Basil, in one of his Epistles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Fool's will take heed of their Foes, but wise men will take heed of their friends: For as Theognis said truly, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
Thirdly, Whereabouts fell this Prince and great man? I answer, Both as to the place of the City, and part of his body, from the 27th. verse; It was in the gate, the place of Judicature, of public concourse, and solemn meetings: It is probable this bloody, barbarous wretch, thought he should not be suspected to be the man, a man of so much impudence, and imprudence, there to murder so great a man; well might the King and Courtiers conjecture it was some other man: The wound was given under the fifth rib; the short ribs are in number five, under the lowest, a little beneath the Armour is Abner wounded; it is a ridiculous conceit of some Jews which Tostatus speaks of: 
Dicunt Hebraei quod Joab petivit ab Abner de modo discalciandi solu●arem illum & cum se inclinaret se, percussit cum Joab. Tostat. in 2 Reg cap. 3. ●. 23  As Abner before had smitten Asahel, a man of a noble heart; and nimble foot: So Joah smites him, out of which wound it is said, his guts came, as julian's did. 
— Sine caede & vulnere pauci,  
Descendunt Reges.—   
Fourthly, What was the cause, or what might be the occasion of this Prince or great man's Fall in Israel?  
It was Jobs suspicion (may it admit so fair a construction) that Abner would prove an Ambidexter: Abner had revolted from Ishbosheth, because he had questioned him for the familiar usage of one of saul's Concubines; we may not conceal the truth: Abner was deeply guilty (if of no more) of a treacherous inconstancy. If Ishbosheth had no true title to the Crown, Abner sinned in maintaining it; if he had, Abner sinned in forsaking it: Tostatus saith, that he knew the Kingdom did not the jure belong to Ishbosheth, but to David: Suppose his former undertaking was evil, yet to desert him, eo modo, & hoc ex injusto furore (as Tostatus) to withdraw his professed allegiance upon a private revenge, was to take a lewd leave of an evil action: In a word, Joab thinks it is no trusting a Turncoat: Or it was pretended revenge for the blood of his Brother Asahel, verse 27. Joab was Ish dammim, a man of bloods: Tostatus disputes the question, whether Joab sinned in slaying Abner? 
Vide Tosta●. in loc.  he concludes positively; He killed the man without a just cause; he killed the man without a just call; he had no authority to do it, non erat Judex ad infligendum illi mortem, he slew him, modo in honesto, and he broke the peace granted him by the King: The pride of Joabs' heart put him upon this horrid and hellish fact: 
Mallem hic primus esse, quam Romae secundus; Caesar de oppidulo quodam, dum Alpes transiret.  He was afraid lest Abner by this important service, should grow too great in the King's favour: It was cursed pride that put Zimri on to murder Elah his Lord and Master: It was pride that made Athaliah to destroy all the seed Royal of the house of Judah: It was pride that put Herod on to seek the blood of Jesus; and it was pride in which Joab dipped his dagger wherewith Abner is slain: Nebuchadnezars pride ushered in the destruction of the Assyrian Monarchy: Cyrus his pride made way for the overthrow of the Babylonian Monarchy: Alexander's pride was the cause of the Annihilation of the Persian Monarchy: The Roman Commanders by their pride, occasioned the subversion of the Grecian Monarchy, as it is by some observed: It was pride that put the Pharisees on to persecute Christ, and it was pride in Joab that curtailed Abners days: Joab would have none so deep in the King's books as himself; no corrival with him in honours and preferments: Joab suspected his reputation would be blasted, his fame eclipsed, his service less regarded: If Abners design be now accomplished: This Magnum Nihil, of Honour, he is so tender and jealous of, that he is resolved, Abner shall die. 
Nec quemquam jam ferre potest Caesarve priorem  
Pompeiusve parem.   
Fifthly, What was the fruit, or the sequel of this Prince, and Great man's Fall? I shall hint briefly.  
1 David's vindication of his own innocency, vers. 28. I and my Kingdom are guiltless before the Lord, q. d. I am not to be accused of, nor charged with this bloody fact: It is lawful for the most humble man, to vindicate, and plead his own innocency, when he sees others may suspect him: It is lawful for a man to do himself open right, when others do him open wrong: David might say as once Augustin did, Mihi sufficit conscientia mea bona, vobis vero necessaria est fama mea: Sometimes the subjects go mad, and Kings are sent to Bedlam: Though that be mostly true, Delirant reges, etc. David will have the fault laid at Joabs' door; and therefore Apologizeth for himself, as well he might.  
2 David's fearful Imprecation, verse 28. Let there not fail from the house of Joab one that hath an issue, or that is a Leper, etc. All sore and heavy Judgements, the Issue makes the body to pine away, the Leprosy makes the body loathsome, both make it unclean, so that it must not come into the Congregation, the Gout, or Palsy make a living man, as if he were dead: To Fall by the sword of an enemy, a sad Judgement, 2 Sam. 24. and so to be starved to death for want of bread: Tostatus disputes the question; An peccavit David maledicendo Joab, he answers negatively, and saith, licet maledicere, quando ille qui maledicit est Judex, & imponit maledictionem in partem paenae: The Rabbins are too rash, who say, that David was too much carried on with violent passions in this direful, dreadful imprecation upon Joab, and all his Father's house; and therefore say, all these evils fell upon some of his own posterity and race: Rehoboam had an issue, Uzziah was a Leper, Asa was pained in his feet, Josiah fell by the sword etc. It is granted, cursing men are commonly cursed men; but David was not here moved by humane passion, but by a Prophetic spirit.  
3 The Declaration of Joabs' cowardice, and Abners valour: Died Abner as a fool died? he died not as a fool, nor as a fellow, nor as a fugitive: No, he was suddenly and treacherously surprised: Had Joab and Abner tried it out in open field and fight, Abner no doubt had given evident discoveries of his dexterity and activity: of the courageousness of his heart, and nobleness of his spirit.  
4 Abners honourable Interment, or Incineration, vers. 32. They buried Abner in Hebron, loco revera honorifico, saith P. Martyr. R. Solomon thinks Adam and Eve: Abraham and Sarah, 
Vide Cartwright electa Targumico. Rabbinica in Gen. 23.2 Pe●er. in Gen. 23. p. 663.  Isaac and Rebecca, Jacob and Lea, were buried there: Adricomius, Pererius, Borcardus, and others writ much of it: It was the principal royal City belonging to Judah; hereabouts was that great entertainment made, the covert of a Tree was the dining room, the ground the Table, Abraham the Caterer, Sarah the Cook, Veal and welcome the cheer; Angels in the shape of men, Christ in the notion of an Angel, the guests. 
Adrichom. ●. Theatrum Terrae Sanctae. p. 49. fig. 145 Aug. de Cur. her. pro mortuis.   
A comely burial is an office of humanity, a duty of charity, a great blessing; it is so promised and prized in sacred writ; the want thereof, as a curse, is threatened, Jer. 22.19.  
Tully calls Clodius his body, infoelix cadaver, because it was cast out unburied; Abners was not so: Never man was killed more cowardly, and interred more honourably.  
5 King david's, and all Israel's bitter lamentation, vers. 31. They lift up their voices and wept: The sweet singer in Israel, is now chief mourner in Israel; To honour Prince Abner, forgetting his royal sovereignty, and Kingly dignity; David himself doth follow the Beer; it is disputed by Interpreters, whether David's tears were real, or hypocritical, feigned and forced: 
P. Mart. in loc.  I refer them to the learned Martyr, who would know more of this, for satisfaction.  
6 King David's commendation of this deceased Prince: Abner in my Text, in which something is spoken to the living: Know ye not, etc. Something is spoken of the Dead: There is a Prince and a Great man fallen.  
7 David's ingenuous confession: I am this day weak, though anointed King: Of which, now something more by way of explication; no more by way of inquiry.  

The Explication.  To the living, King David directs his speech:  
Know ye not,] i.e. as Carthusian rightly; Ignorare non debetis, etc. you who are Chieftains in Israel cannot, ought not to be such strangers in Israel; our breach is great, like the Sea, who can heal it?  
Know ye not? It highly concerns you to know it, to be much affected with it, and afflicted for it, and with tears of blood to deplore it; Verba sensus connotant affectus.  
There is a Prince] The Scripture which speaks no Treason, gives this title to many.  
There is the eternal Prince, our Lord Jesus Christ, Isa. 9.6. The Father of eternity; the Prince of Peace: Some of the Rabbins understand that of Hezekiah, we must of Christ, he is our peace.  

Ephes. 2.2 John 14  There is the infernal Prince; Satan so styled once and again in holy writ: Princes have their Territories, so Satan hath his; they have their subjects, and he his; Their Thrones, and he his: they have their homage, and peculiar honour done unto them, Satan hath his, Rev. 13.4. he is indeed a Prince, but a Captive Prince, under pains and chains of darkness; he can neither do what he would, nor shall he ever do what he can: potestas est, sed sub potestate, as the Father speaks: There is some order even amongst the Devils, the damned spirits in Hell.  
There are spiritual Princes, every child of God is such a Prince: In some Nations all the King's children are called Princes; the first born only in others, in the Kingdom of grace and glory, every Subject is a Sovereign: Every one resembles the child of a King, as Zeba and Zalmunna said to Gideon of his Brethren: consider their original, they are born of the blood royal; his Sons, who is King of Kings.  
Or their possessions; All is theirs, Dan. 7.27. Rev. 21.7. all under Heaven, and in Heaven's theirs, fidelibus totus mundus est divitiarum, 
Aug Ep. 89  as Augustin speaks:  
They have the power of Princes; Are guarded as Princes, are adorned as Princes, entertained as Princes, they feed on Christ clothed as Princes, with a Stole of Immortality, and garments of praise.  
There are saecular Princes, such are the first masculine branches, which spring from the stem of Majesty: Abner was none such: How then could he promerit this honourable title of a Prince?  
I answer, Persons in great authority, and of great quality: The worthy, the wealthy ones of a Nation in sacred story are styled Kings and Princes: 
Gen. 14.8 Isa. 23.7 Gen 40.1.37. p. 36  It is said of Tyrus, her Merchants were Princes, and her Traffickers the honourable men of the earth.  
Thus Abner was a Prince; a Prince and a Great man: A Great man prudentia, strenuitate, ac virtutibus, ad bellatorem spectantibus, saith Carthusian, in four respects, he deserved the stile of Great man: In respect of his great alliance, In respect of his great influence, In respect of his great attendance, and in respect of his high promotion and office: We have read and heard of Alexander the Great, and Pompey the Great, and Charles the Great, and of Herod the Great, and here of Abner the Great: Know ye not that there is a Prince, and a Great man fallen. Fallen? i.e. dead: I shall not stand now to discourse of Death: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Plotin Ennead. lib. 7 p. 62 & lib. 4. c. 30  as Plotinus speaks; To die, is for the soul to put off the body, as doth the body put off its ; David the Orator at Abners' Funeral calls it a Fall, which came by a fall: Fallen this day] Not without an Emphasis, it deserves an hand in the Margin.  
This day: The design he had now on foot, the project upon the Anvil was the reduction of all Israel to David, to yield subjection to his royal Sceptre: about this work he was the man employed; but in ipso limine impingere, is matter of saddest lamentation: a noble work was now on Abners' Loom: Israel must be reduced: Abner is the instrument, if his skill run parallel with his will, or the event answer his intent, twice happy Israel, thrice happy Abner; but in this nick of time, and juncture of affairs; This Prince and project too are fallen in Israel.  
And I am this day weak] Tenellus, as Tirinus renders it: Sicut ramusculus tener de Novo plantatus, as Nichol. de Lyra, like a tender plant, that hath not yet taken root; and therefore stand in much need of Abners help to establish me in the Throne. The Seventy read it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cognatus, so near allied to Joab: I cannot do justice and judgement on him: Others read it, (and the original well bears it) weak, i.e. of small power to execute justice and Judgement on Joab, and Abishai the sons of Zerviah, who was the King's Sister: They were principal men; had a mighty influence upon the tribe of Judah, and the rest of the tribes were not at this time in confederacy: It is disputed by Interpreters, whether David did well in delaying the execution of Justice upon those wilful murderers; They who condemn this act, say, that wilful murderers should be taken from the very horns of the Altar, if they fly to it for shelter and sanctuary, and be put to death, and that the guilt of blood lay now upon the King, and Kingdom, during Joabs' reprieve: There was from God an absolute, preremptory command: Whoso sheddeth man's blood, by man shall his blood be shed: For demurs there is no warrant in the Word: They who excuse this act, and apologise for the King, say, To have punished Joab immediately, might have been extremely prejudicial to King, and Kingdom. It is said, when Honorius the Emperor had cut off Stillico his General, that he had cut off his own hands; he never did worthy act after: Joabs' punishment was not remitted, but respited: The Law of Executing murderers doth bind to take the fittest time, not to all times: Not to determine, but without further explication of the terms: I shall now pass to such instructions or conclusions, as flow naturally from the Text, and are most seasonable for this occasion; they be in number three. 


Observe.  1 Princes are not privileged from falling, nor Great men from dying.  

Observe.  2 It is every man's duty to take notice of, deeply to be affected with, and bitterly to weep over, and lament the falls of Princes, and Great men, especially if they be good men.  

Observe.  3 It is a lawful and needful thing to speak honourably of Great men at their Falls and Funerals: King David's expression affords this position.   Of these in their order: And first, and most of the first:  
Doct. 1 Princes are not privileged from falling, nor Great men from dying.  
Indeed, Riches are not for every man; Honours are not for every man, Learning is not for every man, but death is for every man: This is the end of all men, so saith the wise man, Eccles. 7.3. Death, like the Duke of Parma's sword, 
Mista senum ac juvenum densantur funera; nullum saeva caput Proserpina fugit. Horat. l. 1. odd. 28  knows no difference twixt robes, and rags, twixt Prince, and Peasant: In the common bag of mortality the Rook is checkmate with the King: The mortal Sith (saith one) is Master of the Royal Sceptre, it mows down the Lillyes of the Crown, as well as the Grass of the Field: Though Machiavels policy, Catalin's activity, Hector's valour, with the Martial prowess of Menelaus, and Agamemnon, should concentre in one man, yet could he not escape the jaws of death: Notable is that Text, Eccles. 8.8. of which I may say As Chrisostome doth of that, John 5. It is locus multi auri plenus, 
John 5.21  non tamen omnibus in promptu est. There is no man that hath power over the Spirit, to retain the Spirit, neither hath he power in the day of Death: There is no discharge in that war; in this war the press is so strict, that no one is exempted, no dispensation can be procured: If the Tenant would go for his Lord: He shall not be accepted, the Lord must serve for himself: it the Father would go for his child (as David would for his Son: Would God I had died for thee, O Absalon my son, my son:) He will not pass, nor please; the child must go himself; no bribes will here prevail; no protection from the Prince can here be read.  

Aug. Ennar. in Psal. 121  Memorable is that of Augustin; Fratres intendat charitas vestra, resistitur ignibus undis, ferro resistitur potestatibus & regibus, venit una mors, & quis ei resistit: If your houses be fired, by good help they may be quenched; if the Sea break out, by art and industry it may be, the breach will be repaired: It Princes invade, by power, and policy they may be repulsed; if Devils from Hell shall tempt, by assistance from Heaven they may be resisted; but death comes into the royal Palaces, into our meaner Cottages, and none resists that King of Terrors.  
I read of one (and besides him of none) in Scripture, 
Isa. 38  who had a lease of his life, for fifteen years; but as that expired he died: Of those worthy Patriarcks before the flood, they who lived longest died at last: Of every one it is said: And he died: Enoch is only excepted, Gen. 5.24. of whom I may say, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  he lived like an Angel, and died not like a man; but privilegia non sunt amplianda; his translation was equivalent to our dissolution, moritur, & qui demutatus est, saith Drusius. 
Aben-Ezra & R. Solomon mortuum Henochuni asserunt. Vide A Lapide & Camer. in Heb. 7.3 Melchizedeck was not Shem, For his Genealogy is recorded in Scripture, not so Melchisedec's. Lib. 3. Dist. 1●   
Death conquered him who was the great Conqueror of the Jews, and though he querulously accused Heaven that he must die, not having deserved it, yet he escapes not upon that score and plea.  
In Scripture you read of one, who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without Father, and without Mother, having neither beginning of days, nor end of life, yet this man died; how is it possible that we should ever live, when such as he doth die?  
What shall I cry, said the Seraphic Prophet? Cry, All Flesh is Grass; Cry, Most are deaf on this ear, they will not hear, nor heed: All Flesh, the flesh of Kings and Counsellors, the flesh of Princes, and Potentates, the flesh of Martyrs, and Confessors: All Flesh is Grass.  
It is disputed in the Schools whether Jesus Christ, so soon as ever he was born into the world, lay under a necessity of dying? Scotus boldly asserts it: Si homo non peccasset, Christum fuisse incarnatum, inter homines habitaturum & moriturum, etc. and Estius hath this passage in answer to it: Si Christus violenta morte occisus non fuisset, tandem tamen senectute defecturus ac moriturus fuisset, etc. I shall wave this, and only acquaint you with that other by them discussed: whether Adam in Innocency was subject to mortality? 
Aqu. 1. 1. qu. 97. Art. 1  Vossius excellently handleth this, 
Voss. disput. Theol. de peccato primi hom. qu. 3. p. 43.  and will give satisfaction to his reader.  
There is a threefold Immortality (as some.) 

A simple, independent, primitive, essential Immortality: This is proper to God alone, 1 Tim. 6.16.  

Carthusian. Enarrat. in Gen. Art. 19 pag. 42 A Lapide in Rom. 8.16.  A dependent, derivative Immortality, this is peculiar to Angels, and rational souls.  
An Immortality by the power or gift, by the mercy or Justice of God. This is proper to the bodies of the just, and unjust, after their resurrection:   As for man's body in the state of Innocency; it had a conditional, not an absolute Immortality: 
Quicunque dicit Adamum primum hominem mortalem factum ita ut sive peccaret, sive non peccaret, moreretur in corpore, hoc est de corpore exiret, non peccati merito sed necessitate naturae, Anathema sit. Concil. Melevitan. Canon. 1.  His life should last as long as his obedience; he had a possibility not to die, not an impossibility to die, as the Schoolmen speak. Si Adam non peccasset, mortem non gustasset: I say with Augustin: It is out of doubt, Adam's engagements to God were great, his communion with God was sweet, his knowledge of God was clear, but his enjoyment of God was not sure; He might fall, and being fallen, must die; but had he never sinned, he had never died: How ever it was, or would have been with him: It is sure, we must all die, and be as water spilt upon the ground.  
Notable is that of Gregory Thaumaturg, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; none can be found of that strength and policy, as to divert the Messenger of death; and Photius in an Epistle to Taracius Patricius his Brother, comforting him mourning for his deceased Daughter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. and a little after speaking of death, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
Thaumat. Metaphr. in Eccles. cap. 8. mihi pag. 91  It is no new thing, no paradox to tell of men's mortality, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  
It is one of Solomon's sacred Aphorisms: The rich and the poor meet together; sometimes in the same bed, 
Prov. 22.1  and at the same board; ever on the same earth, and in the same world: Kings live not in the highest, Nobles in the middle, poor men in the lowest, but all in one region: All meet together in the grave; this is common hominum diversorium, the common Inn of all mankind; The Scripture and the Sepulchre know no difference.  
It is not the royalty of the Palace; it is not the pomp and Majesty of the Prince, nor the piety of the Prophet; it is not the nobleness of your birth; it is not the pregnancy of your parts, that can exempt you from Death; nor privilege persons of quality from Mortality.  
For all your Princely houses, your vast estates, your high descent, your great authority and command, your famous victories: 
Vide Dionys. Carthus. de 4. Noviss. de morte. Artic. 13. p. 53. & sq.  The Grave shall be your bed, sheets shall be your shrines, the clods of the valleys shall be your cover, the Grass shall be your carpet, death will demand his due; from his sentence, there is no appeal, from his arrest no bale.  

Paracelsus shows the way to revive a dead bird; not a dead man. lib. 4. de natura rerum.  It is not Hypocrates, or Paracelsus, not mortal men, nor mortal means, that can keep you an hour in life, beyond the prefixed time of death: What is man? the noblest, wisest, learnedst man? he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, regula, ac mensura omnium animantium; whatever excellencies be scattered in the other creatures, are summed up in man: 
Sennert. Tom. 1. p. 113  Seneca propounds that question, and gives the answer: quodlibet quassum vas, imbecillum corpus & fragile, nudum suapte natura ad omnem fortunae contumeliam projectum, cujuslibet ferae pabulum ex infirmis fluidisque contextum, etc. what is life? 
Paracels. de Natura rerum. lib. 4  it is but a vapour, a little warm breath (as one saith) tuned in and out by the nostrils, a very narrow passage, and soon stopped: Alas! we blow away our lives, as often as we blow away our breaths; who can admire that men live no longer? rather we may admire, that we die no sooner; we were old enough to die, so soon as ever we began to live.  
In the 6th. of the Revelations we read of four Horses, 

Of a White Horse, on him sat Truth, verse 2.  
Of a Red Horse, on him sat War, vers. 4.  
Of a Black Horse, on him sat Famine, vers. 5.  
Of a Pale Horse, on him rides Death, vers. 8.    
As Men, so Death rides, either for greater pomp, or for greater speed, or for greater strength: We are all posting towards Death, and Death is mounted riding towards us: It is not possible but we shall meet: As there is a Terra, quam terimus, and a Terra, quam quaerimus, and a Terra, quam gerimus; so there is a Terra, quae e●imus: Dust we are, high and low, and unto dust we must return: Will you have Authentic Testimonies, and clear Instances: Consult, Josh. 23.14. Joshua a worthy Prince, a truly valiant and victorious General, a mirror of piety, and magnanimity, speaking of Death. Behold, saith he, I am going this day the way of all the Earth; Consult that speech of holy Job chap. 30.23. I know thou wilt bring me to death; and death will bring me to the grave, which is the house appointed for all the living, and stored with Myriad of the dead, and Job 3.13,14. Then had I been at rest with Kings and Counsellors of the earth, which built desolate places for themselves: Take one for all, Psal. 82.6. I have said, ye are Gods, and the children of the most high, but ye shall die like men.  

Ennead. lib. 9 cap. 8. contra Gnosticos.  Plotinus thinks the stars have eyes, and see us ears, and hear us: It cannot be thought (saith he) but that they are Gods; certainly the stars; are not Gods; but those Gods are stars; stars of the first magnitude, but they may be numbered amongst the Sporades, they are wand'ring stars, they cannot long keep their station: Their days upon earth are but a shadow, and there is no long abiding.  
Hormisda observed, that in Rome (that everlasting City, as Am. Marcellinus called it) men died, as in other places: Where is that Wisdom, which folly hath not tainted? that Honour, which envy hath not stained? that Strength, which sickness hath not impaired? where is the body, which bad humours never molested? the beauty, that age shall not, or hath not defaced? The Prince or Great man that is not fallen, or shall not fall one day in Israel?  — Hoc muta cadavera clamant. 
Arguments to convince, I need not sure to urge or enlarge, nor do I purpose to produce, or press many.  
The decree is sealed, the sentence shall never be reversed. Moth Tamuth: ye shall die the death, or in dying ye shall die; you have tasted the forbidden fruit: Is there not with you, even with you, Ye Princes and Great men: Is there not with you sin against the Lord; were not you sinners as soon as Creatures: It is appointed for all men once to die: Lazarus died twice, but sure all once.  
Alas! you carry death about you every day, and every way; Death in its causes, and in its symptoms; Death runs, rides, and walks hand in hand with you: your sins (in short) will bring you as low as the dust: your sins commonly are not common sins, and it may be your falls shall not be common falls; they may be much sooner and sadder than others: Every man living shall have his fit of dying; God hath appointed it, his counsel shall stand.  
Behold the Rock whence you were digged: Consider your original, 
Non exqu●lilibet humo homo, sed exghaphar adamah, i.e. Ex pinguissima & mollissima. Ar. Montan.  the matter and mettle of which you are composed: Dust ye are, ex pulvere limoso & lutoso; you must be meat for Worms, before you can be mates for Angels: May not you say of yourselves, as did those poor, distressed, oppressed one's, Neh. 5.5. Our flesh is as the flesh of our Brethren, and all flesh is grass; which in the morning though green and flourishing, yet in the evening cut down, it is withering: Our skins and bloods are much alike, omnis sanguis est concolor, cutem habemus communem, si non vestem: wherein are you from others differenced; only a few chips more are taken off, which makes you something neater, but more tender and weaker: Or is the difference in your empty Names and Titles of honour, which are as mortal as yourselves.  
Notable is that of Seneca, Conditor ille generis humani non natalibus, nec nominum claritate nos distinxit, nisi cum sumus: aequat omnes cinis, 
Senec. Ep. 91  etc.  

Cardinalis Barbarini poemata. pag. 209  — Jactet nunc stemmata gentis,  
Ignotos extrema dies insignibus aequat.  
Behold the diseases, the sicknesses under which you have sometimes laboured; who can enumerate the maladies, the Aches, pains, the Leprosy, Dropsy, Stone, strangury, to which you are exposed? Notable is that of Plutarch, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the Velvet Slip-shooe is sometimes molested with the Gout: the Diadem cures not an aching head, nor the chain of gold the toothache; And are not these Symbola, or singultus morientis naturae?  
But I proceed to the Application of this momentous Truth; mine eye is most on that, but how to apply it to persons of quality, I am yet to learn: I may say of this subject, 
Epist. ad Francisc. Sfort.  as Bellarmin did of his book, de Arte bene moriendi, non allicit ad audiendum, absterret potius praesertim viros magnos sive principatu politico, sive sacro, etc. but as Augustin called on his, so shall I on my godly hearers; 
Enar. in Psal. 39.4,5  orate pro nobis fratres, ut quod videndum est bene videamus, & quod dicendum est, bene dicamus.  
I shall reduce what is in my thoughts to two heads: Some practical Inferences, and an use of comfort.  
I begin with practical Inferences.  
Are not Princes privileged from falling? Must they die? Then  
First, Let this be your greatest care, and most earnest prayer, that your souls may live; Then life, nothing is more desired: Then the life of the soul, nothing is less regarded: It was David's humble petition, Psal. 119 & 175. Let my soul live, and it shall praise thee: What if your bodies fall, what though you die? If your souls live, you shall do well; O be more solicitous about the lives of your souls: with what Arguments shall I excite, and quicken you, Right Worshipful, and Beloved, hereunto? be pleased solemnly and seriously to consider,  
That you never more endeavour the prolonging of the lives of your bodies, than when you are most studious and solicitous about the lives of your souls. 
Vide Photii. Epist. 133. de nobilitate animae. E Coelo terra, omnibusque thesauris suis pro ejusdem fabric● quod molius ac praestantius desumit, ex ipsa terra carnem & oss●, ab aqua humorem, ab aere anhelitum & flatum ab igne temperamentum, & calorem a lunamotum, etc. d● contemptu mundi. lib. 1. pag. ●   
That there is nothing below Heaven so precious, and noble as your souls: I confess your bodies in some respects are very precious; quid invenire potest majori magisterio erectum & fabricatum, quam corpus humanum? Consumitur quasi natura in fabrica operis tam excellentis, as Bartholdus excellently: But speaking of the soul, saith he, quid est Deus nisi anima increata, quid est anima hominis, nisi Deus creatus, etc. The preciousness of it will appear, if you consider three things.  
1 Satan is most busy about your souls; he hath an envious eye, and aching Tooth at them: Non nisi magnum bonum a Nerone damnatur.  
2 God principally requires the soul: My Son, give me thy heart.  
3 Soul-murther is the greatest, next to the blood of Christ; the blood of souls is most precious.  
3 There is no life like to the life of the soul: The life of grace is the grace of life; it is the sweetest life, it is the securest life, it is the most honourable, comfortable, and durable life.  
4 The life or death of the body follows the fate and state of the soul to all eternity; and therefore it concerns you much to look after the lives of your souls.  
5 Till your souls be enlivened, they cannot be saved.  
6 Till your souls be enlivened, no duty shall be accepted; they are all dumb and dead services.  
7 Till your souls be enlivened, the Lord cannot be praised, or glorified, Psal. 119.175.  
8 Till your souls live, indeed you do not live; the Father of the Prodigal dated his son's life from his return; This my Son was dead, and is alive: If my words be of any weight with you; if your own souls be of any worth with you, Honoured and Beloved, then let this be your care and prayer: Your bodies shall fall; I dare not undertake to tell you precisely where, nor how, nor when: Utiliter Deus latere voluit illum diem, ut semper sit paratum cor ad expectandum, quod esse venturum scit, & quando venturum scit, nescit, saith Augustin; 
Enar. in Psal. 36  but this is certain, fall you must: Thrice happy are you, if your souls be transported into Heaven, before your bodies be laid in the bowels of the earth.  
Secondly, Learn hence the vastness of that distance, and infiniteness of that disproportion twixt God and you; who can measure the disproportion twixt an everliving God, 
Isa. 40.15  and an ever-dying creature? The Nations are as a drop of a bucket, and are counted (when duly estimated) as the small dust of the balance: All Nations before him are as nothing, less than nothing, and vanity: He cannot die, nor lie: Alas! we are all lying and dying creatures, and cannot live: When Moses desired to know what was his name, 
Vide Aug. Enar. in Psal. 102  he only receives this answer, I am that I am, i.e. I am a being of myself; and truly we cannot say so of any creature; The Angels cannot say so, nor men; he is an eternal being, we are all of yesterday; he is the Alpha and Omega, we are neither: Before the world was, he was, what now he is, and shall be to eternity; we all fade as a leaf, Isa. 64.6. are shaken as a reed, Matth. 11.7. whither as a Rush, Job 8.11,12. Fade as a Rose, which is blasted almost as soon as budded; our lives like winds, Job 7.7. or foams, Hos. 10,7.  
He is an unchangeable being, with him there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, no parallax, no revolution, no declination, nor shadow of turning: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: How variable and changeable is frail man? we dwell in houses of clay, our foundation is in the dust; no food, no physic can keep us long from washing, and wasting away.  
Thirdly, Whatever your hands find to do, do it with all your might, 
Serve your Generation according to the will of God.  remembering that you must fall, and that there is no knowledge, nor wisdom, nor working in the grave whither you are hastening: Reges non creantur ut in otio vitam agant: Kings and Princes are not created to live unprofitably: It is not for you who are persons of quality to spend your lives, your strength, and estates, in doing what is worse than nothing; there are generous, ingenuous, liberal employments, suitable to your high births and educations; Your noble Ancestors, and renowned progenitors raised their families to this pitch of Gentility, not by tippling, carding, dicing, hawking, etc. Delay not the doing of that which if once done, all is done, and if not done, you are for ever undone: Speedy endeavours are very necessary, where delay is full of danger: Some live as if this life should never have end; the other no beginning: I am now going to die, and yet have not begun to live, was the doleful lamentation of Carolus, King of Sicily, as he lay upon his death bed.  
Alas! your lives, like shuttlecocks, are kept up a while twixt two Battle-doors, at last they fall to the earth, for all your skill: Let not this dis-spirit, or dis-animate you, but excite and quicken you to fall on with double diligence, to dispatch the work cut out for you by your Lord and Master: It is a great truth which Seneca writing to Paulinus hints at; It is the complaint of all mortals (saith he) and that because of nature's malignity, that gives to man so short a life, but the truth is, satis longa est vita, & in maximarum rerum consummationem large data est, 
De brevitate vitae, cap. 2  si tota bene collocaretur; and vita, si scias uti longa est, non accepimus brevem vitam sed fecimus: O squander not away your Haleyon seasons, your golden opportunities, as if you were not to be responsible for time; what rich and rare opportunities have you of doing good, if the Lord gave you enlarged hearts: The Persian King had one about him, whose office it was to mind him every morning of his charge: Arise O King, and have an eye to those affairs for which the great God hath made you King, and dispatch them.  
Work, O work out your salvation with fear and trembling; with much accurateness and carefulness: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. Hom. 8. in cap. 2. ad Phil.  Seek ye the Lord while he may be found: Now you have tenders and offers of Christ and grace: If you neglect the day of grace, Know, it may expire before your lives expire, it cannot possibly last longer; than you may weep with Esau, and not be pitied, and pray with Dives, and not be heard.  
It was Chrysostom's wish, 
Tom 3. de praem. Sanctorum, mihi p. 830.  that while men are supping and dining, eating and drinking, washing and playing, mention were made of Hell, and Death, and Judgement; this would awaken idle wretches, this would rouse and raise them.  
Let no day pass without a line: Know God will bring you to death, and to the house appointed for all the living, thence you cannot return to dispatch undone work, to amend, or reform yourselves, nor to advise and council others.  
Fourthly, Learn hence, to put your hearts, and houses too in order: Though Princes, and Great men, yet you must fall: Distraction and confusion follows when persons die, and have not put their houses and estates in order; but infinite and unspeakable is the Terror, confusion, and horror which seizeth upon the soul at death; which was not prepared for Heaven and glory.  
Logicians that regard not their premises, infer wild conclusions, so Christians too.  
Lord teach me to know mine end, and the measure of my days, what it is; was the Prayer of a Prince and great man, exactly calculated for our Meridian.  
The measure of my Days; not the measure of my months, or years: No, No, The life of man is not measured by the Yard of years, nor by the Ell of Months, but by the Inch of days.  
This is a main end of your lives, to make a good end of your lives, which can never be without preparation for it: Unhappy man, whose life is like the lake, of which Plutarch speaks; which runs pure in the morning, but muddy in the evening; sweet at first, bitter at last.  
If we prepare to die, before we come to die, then when we come to die, surely we shall not die: Let not that deceiving, and soul-destroying hope of living long, make you secure and careless of living well: I have read of one (who deferring repentance till his old age, and then going about it) heard a voice from Heaven, saying, Des illi furfurem, cui dedisti farinam: It is your wisdom now to learn this Art of dying well; this saith Bellarmin truly, is the Art of Arts, 
Ep. 82.  in it all are comprised: Mors interea est, quae facile negligi non possunt, said Seneca, I shall close this with that of Augustin: Quid in hac terra certum est, nisi mors? Considerate omnia omnino, quid hic certum est nisi mors: Speras pecuniam, incertum est an proveniat: Speras uxorem, incertum est, an accipias, vel qualem accipias: 
Ena●. ration. in Psal. 39  pauper es? incertum est an ditescas, imbecilis es, incertum est an convalescas, Natus es? Certum est morieris: or that of Bartholdus: Omnes res hominis in dubium vocantur, 
Barthold. lib. 2. de morte. p. 201  concipitur homo an nasciturus? oportet ut respond as, fort sic, Forte non: is a child conceived, shall it be born into the world? it is answered, perhaps it may; Now it is born, shall it come to manhood? (or die in infancy) perhaps it may: Shall he be famous in his Country, a grave Senator, a great Scholar? perhaps he may: But shall he die: (sic, sic, sic, morietur, nullum hic forte, nullum hic dubium reperitur:) There is no peradventure to be used here: It is certain he shall die; O then prepare for it: Never did any repent themselves when they came to die, that they began so early to seek God, to serve, fear, or love God, or to prepare for death: thousands have repent that they began no sooner; Augustin did so, sero te cognovi lumen verum, sero te cognovi: 
Solileq cap. 33  Job never cursed the day of his new birth; that proverb was hatched in Hell; a young Saint, an old Devil; if thou be'st a young Devil, thou wilt in time become an old Beelzebub: O remember your Creator in the days of your youth; I speak chief unto the young gallants, In diebus electionum tuarum, Pagnin renders it so: In the day of your choosings, your younger days are your golden days, your choice and choosing days: 
Quo semel 〈◊〉, etc.  You read of a young man, Matth. 19.16.20. It is said, Christ began to love him, why? or for what? he was but a young man, and a great man: 
Vide Herodian. lib. 1. p. 5  he was now in his youth, inquisitive after the salvation of his precious soul, and eternal life: O it is a lovely thing in young gentlemen, in any, to mind the one thing necessary in their juvenility: The Devil is very hardly cast out of such, whom he hath possessed in their youth, Mark. 9.20. But I proceed,  
Fifthly, Be much in the praemeditation of your frailty, mortality, and dissolution: It was Seneca's complaint of some in his time; tanquam semper victuri vivitis, 
De brev. vitae cap. 4  nunquam vobis fragilitas vestra succurrit, etc. Moses is to ascend, than he should die; would you so die, that your souls may ascend, then meditate much on death: It is a strange saying in Lipsius; 
Lips. de Constantia lib. 2. cap. 25  the names of all good Princes may easily be engraven, or written in a small ring: A serious meditation of Death (if any thing) would work in you an holy fear of offending God in any thing, an holy care to please God in every thing: He is a sinner in grain, that will sin and look death in the face: It was (saith one) a wild meditation of one, but proved well in the conclusion: Suppose (said he) I should thus say with myself; I'll drink, and be drunk, I'll swear, and roar, I'll cheat, and do what I list; and what then? I'll quarrel, and kill, and care for no man; and what then? Ah! Can I say, I'll go to Heaven then, and be saved too; 
Vide Carthus. de 4. Nou.  I'll have bliss and happiness after all this; This were something, but then I must die, I must come to Judgement, and hold up my hand at the bar of God's Tribunal, and afterwards pay dear for all my short and momentany pleasures; such a meditation by the blessing of God might in the conclusion free you from confusion: The Text is Apocryphal, but the Truth is Canonical; Remember thy latter end, and thou shalt never do amiss: Let every Tomb be your Teacher, and every Monument your Monitour: Let not the thoughts of your latter end, be put off to the latter end of your thoughts: Thus Jerusalem sinned, for this she suffered, 
Nauta nec in frontispicio, nec in medio, sed in fine navim dirigit. Barthold.  Lam. 1.9. They who guide or steer the ship stand in the hinder part of it: They who would order their conversation aright, should think of the upshot and heel of it, viz. Death: I remember Jerome reports of Plato, he left that famous City of Athens, and chose to live in a little ancient village, almost overturned with Tempests and Earthquakes, 
Hieronym. contra Jovinian. lib. 2  that by being often minded therein of his approaching dissolution, he might get more power over his strong lusts, and learn to live more virtuously.  
When you sit down at your boards think on death, let the creatures provided for you, which even now were living, but now dead, put you in mind, that you shall die anon, 
Ante senectutem curavi bene vivere, in Senectute bene mori. Senec.  though now alive: This will not hasten, but sweeten your dissolution: This may procure an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an easier, nay, it will procure an happier passage and egress out of this world: Augustin dictates, and pens his Enarrations on the 39 Psalms, at St. Cyprians Table in Carthage; and it is an excellent Psalm, For Items of our Mortality and Vanity: I shall not stay to tell you, how Severus the Emperor caused a Marble Urn to be set at the gates of his Palace, 
Quod saepe fieri non potest, fiat diu, Senec  to remember him of his mortality; nor of Philip's boy, with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, on certain days, and at certain times there was one appointed to salute Ferdinandus Caesar, a Roman Emperor, with a vive memor lethi Ferdinand: When Pausanias asked Simonides to deliver some grave Apophthegm, by which he might apprehend his great wisdom, for which he was so famed and renowned: Simonides smiling at him, 
Esse te hominem ne exciderit tibi.  delivered this; do not forget thyself to be a man: Pausanius puffs at this, but suddenly after, being almost pined to death with famine, begun to think of Simonides his saying, and cries out, 
Haec vita est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, schola mortis.  O Cee hospes, magnum quiddam erat oratio tua, sed prae amentia esse nihil opinabar: Death is like a Dial, on which Sun never shines, few look on that, or this; as if it were not best of all to be with Christ, who is all in all: I could tell you of Philostrates, who lived seven years in his Tomb, before he died, that his bones might be the better acquainted with the grave at his dissolution: Dye daily, and you shall not die eternally.  
Sixthly, Be contented with what the Lord shall bestow on you, 
It is better to be poor by God's appointment, than to be rich by the Devil's advancement.  or cut out for you: In the grave it is all one, who hath had all, and who had none: you may make a good use of that expression of a vile wretch: Behold I die, and what good will my birthright do me? Were you Masters of all the Indian Mines, and the gold of Ophir, it could nothing advantage, or avail you in the day of God's wrath, nor in the hour of your death: What folly is it to lay up goods for many years, when we cannot lay up one day for the enjoyment of our goods: Christ (who never miscalled any) calls him fool, who talked of enlarging his barns, and building more, when the building within was crazy, and about to be demolished.  
Worthy Gentlemen; Do not mind this earth, as if there were no Heaven; nor these things below, as if they were more durable and profitable, than those good things which God hath laid up for them that fear him: 
Miser est emnis animus vinctus amicitia rerum mortalium.  We may seek the things below; but in the least place, and in the last place, not more, nor before the things of Jesus Christ: Had you as much of the world in your hands, as you could desire in your hearts, one dram or grain of grace will afford you more comfort when you come to die: 
Aug Confess. lib. 4 cap. 6  It is true, we may not trust in the strength of our graces, nor rest on the worth of our graces for acceptance with God, yet grace gotten in life, will afford comfort at death, when riches cannot.  
Had you all the world (never was any man so rich as to have all things, and where is one so poor as hath nothing?) yet had you all the world: Know this, God that gives it to you, can withhold the comfort of it from you: he can suspend the virtue of the creatures, and make that to be a dry breast, a barren womb to you, which is full to others, if he lay his restraint upon the fire, it shall not warm you; on your food, it shall not refresh you; on your treasures, they shall not enrich you. Creatures (believe it) are better or worse to us, according to the nature and virtue of God's Warrant and Commission, to them.  
Had you the whole universe at your dispose, if the Lord let one drop of his wrath fall, or set the guilt of sin upon the conscience, what good will the whole world do you?  
I remember a speech of Augustins up on that speech of Dives, desiring Abraham to let Lazarus give him a drop of water; Tanta est du●cedo coelestis gaudii, ut si una gut●ula deflueret in infernum, 
Aug.  totam amaritudinem inferni absorberet: If one drop of Heavens joys should be let fall into Hell, it would swallow up all the bitterness and misery that is in Hell: should one drop of wrath from an incensed Majesty fall upon thy soul, I may say, 
Tautus paucissimorum jugerum pascuis impletur, una sylva Elephantis pluribus sufficit; homo & terra pascitur & mari; quid ergo? tam insatiabilem nobis natura alvum dedit, etc. Senec. Ep. 68  it would swallow up all the sweetness thou expectest in or from thy creature-comforts.  
Worthy Gentlemen! You are the men, who have the world in a string; swim in rivers of pleasures, and row in Treasures; but know, how much soever you have of the world in your hands, it is not good to have any of the world in your hearts: Know, that men of most wealth, are not always men of most worth; I mean not the most worthy men: Have not some said; had they never been so happy, they had never been so unhappy. 
Beatus qui post illa non abiit, quae possessa onerant, amata inquinant, amissa cruciant Bern.   
These things below, were they the best things, Jesus Christ had had more of them, and the Devil would not so freely have offered them: All these things will I give thee, etc. These things below, they are more deceitful, than delightful: si aliqua hujus saeculi prosperitas arriserit, nun deceptoria est, 
Enarrat in Psal 40  nun fluxa & caduca est, nun plus habent deceptionis quam delectationis, saith holy Augustin.  
If you make the world your God, while you are in the world, what will you do for a God when you go out of the world?  

Vide Bellarm. de A. B. morien di cap. 2  O love the world, my Brethren! as if you were ever about to leave the world: Make not your portion, your God, let God be your portion.  
The world is like water, the more eagerly you grasp at it, the less you hold of it: Riches, like witches, are most hurtful to them, who are most conversant with them; or as sands in your hands, the faster you gripe, 
Senec. Nat. Qu. lib. 7. c. 31 Aug. Ep. 82 ad La●gum.  the faster it goes: If you have the whole world, pusilla res mundus est, etc. God, and all that a man hath, is no more, than God, and nothing that a man hath: God is all in all, doth all by all; and is All without all: Remember, I beseech you, that you are dying men, you live in dying times, in dying places; you have dying relations; get dying affections; Remember you must die, and when you die, you shall carry nothing away, Psal. 49.17. on which words Augustin excellently; vides viventem, cogita morientem quid hic habeat attendis, quid secum tollat, attend: Quid secum tollit? multum auri habet, multum argenti, multum praediorum, multum mancipiorum; moritur, remanent illa, nescio quibus; We bring nothing with us into this world, saith that blessed Apostle, 1 Tim. 6.7,8. Nothing of the world comes with us into the world; we are not born with gold rings on our fingers, nor with silver-spoons in our mouths; nothing but sorrow and sin; and it is certain, we can carry nothing out: In that question propounded to the Rich man, Luk. 12.19,20. Whose shall these things be? it is employed, that his they shall not be; He had the provision of them, but can no longer have the possession of them, your works may, and will; your wealth cannot follow you, when you flit hence.  
A bundle of staves will hinder a man in his journey, one helps him: 
Vide Plotin. Ennead. lib. 2. cap. 15  A little of the world will serve to bring thee to thy bed: Let not the Heathens shame us: Elurus could say, Da mihi popicentam & aquam, 
Aquin. in Phil. 4.13 Dictum illud Epicuri habetur in Senec. Ep. 110.  & ipsi Jovi de faelicitate controversiam faciamus: and Seneca excellently in his eighty and sixty eight Epistles, speaks to this purpose; but I must pass those passages: chrysostom propounds the question, and gives the answer: Was Job miserable when he had lost all that God had given him? No, he had still that God, who gave him all; this is enough: I shall conclude this with that of Cardinal Barbarinus. 
Chrys. Hom. 4. de patientia Job. Vide Barbarini poemata. p. 165  
Mitte super vacuum cultum, curisque solutus  
Eripe te rerum strepitu; sibi vivere dulce est;  
Vive deo, tibi sic vives, te sola sequentur  
Post cinerem bene facta; rapit reliqua omnia lethum.   
Seventhly, Let this Meditation teach you a lesson of Humility: Though you be Elohims, yet you shall die like men: and fall as this great man this day in Israel: Oh what frail, mortal, sickly, sinful bodies do you and I carry about us! Our bodies are the Anviles of pains and diseases; our minds the Hives of innumerable cares and sorrows; and when we are extolled highest, we are but those painted spots, against which envy and death direct their fatal darts.  
Let not your hearts swell at the thoughts of your honourable pedigree, or that you are the progeny of Noble Ancestors: Remember that you are all base born, till born again: Juvenal could say of Moral virtue, 
Prov. 12.26 Lib. de Educandis liberis.  Nobilitas sola est atque unica virtus: It is grace alone that makes you noble; it is the righteous man that's the excellent man, Psal. 16,2,3. Plutarch could tell the great ones of his age: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and give me leave to tell you, that how nobly soever you are descended, unless you be virtuous yourselves, you disparage your Ancestors, discredit yourselves, and shame your posterity; Let not your Honour's cause you to look high; the lofty looks of man shall be humbled, and the haughtiness of man shall be bowed down; the Lord of Hosts hath purposed to slain the pride of all glory, and to bring into contempt all the honourable ones of the earth; and shall not his counsel stand? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Vide Carthus. de 4. Novissim. p. 22 Heu qui finis fortunae? quam stultum est gaudere de loco sublimi. & praecipiti. Inquit Mago frater Hannibalis.  saith Plutarch in his book de Educandis liberis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, glory and honour is venerable, but not stable; are you high in worth? be humble in heart; the way to be truly honoured, is to be thoroughly humbled.  
Let not your vast estates, or great riches make you proud, it was Absoloms saying, What are all these to me, except I see the King's face: say you unto your souls, what are all these to me, except I have saving grace: The whole Turkish Empire is but a crust, that God casts to a dog, as Luther said, Nugas King of Scythia asked the messenger who brought him those rich presents and Ornaments from the Emperor of Constantinople; whether those things could drive away calamities, diseases, or death; if not, those were not worth thanking for, they are Dei ludibria, as a Heathen calls them, 
Ubi supra.  like a Tennis-ball tossed hither and thither from hazard to hazard; and anon out of the Court: Notable is that of Plutarch, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Let not your power, your policy, your command, or magnanimity puff you up: Insitum est humanis ingeniis imperio insolenter uti, 
De Const. lib. 2. c. 25  said Lipsius, as great men have been carried about in an Iron cage: The blood which now is warm shall freeze anon in your veins, the marrow shall dry up in your bones, your sinews shall shrink, and eyestrings crack, within a short space you shall not be able to help yourselves.  
Let not your beauty or bravery make you ambitious, supercilious or haughty: Your bodies are vile bodies; not God, but sin hath made them so, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 
Elut. ubi supra.  beauty is a thing desirable, but it is not durable: it is but skin deep, a raise with a pin, or a day's sickness may spoil you of it.  
Let not your Rings, your Ornaments raise your spirits; they are but badges of your sin, and shame: It argues a vain frothy heart to be so proud of such petty things; a naughty heart to be proud of any thing: If thy outside be thy best side, thou art poor, miserable, wretched.  
Worthy Gentlemen! when God lifts up your heads, let it be your care to keep down your hearts; all the world cannot keep that man up, that doth not keep down his spirit: Remember the doleful Catastrophe of Herod the great, of Agrippa the great, of Alexander the great you are all in his hand, who touches the mountains, & they smoke, who binds Kings in chains, and Nobles in fetters of Iron; you are in his hand, who will bring you to death, and to the house appointed for all the living: I shall close up this with that of Bernard; Quid prosunt Divitiae, quid Honours? Divitiae non liberant a morte, nec delitiae a verme, nec honores a faetore; nam qui modo sedebat dives & gloriosus in throno, modo jacit pauper in tumulo; qui prius delitiis oblectabatur, modo a vermiculo consumitur; qui paulo ante in aula principium honorandus efferebatur; modo in sepulchro ignominiosus jacet.  
Eighthly, Labour to get sin pardoned: No sooner did iniquity enter into your souls, but mortality seized on your bodies: The parcels of dust which were bound together in Adam by a bond of Innocency, were shaken lose upon the commission of his first sin; and are not you of his posterity? Death like an Archer sometimes shoots over the mark, and takes one away that was above you; sometimes short of the mark, and takes one away that was below you; sometimes on the right hand, there falls a friend, anon on the left, then dies a foe, but the game is never done till you fall; and therefore it concerns you to importune the sin-forgiving God to wash your souls in the blood of Jesus; to free you from the guilt, and filth of sin.  
Notable is that of Job c. 7. ult. And why dost thou not pardon my transgression, and take away mine iniquity? Observe the importunity of this holy man, what's the matter that Job so expostulates with God for the remission of his sin? 
Bern. Peccare humanum est, perseverare in peccato est diabolicum.  what need of so much speed and expedition? he gives you the ground and reason: For now shall I sleep in the dust, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: I shall go into the earth; I shall die; thou shalt seek me in the morning, but I shall not be.  
It was Chrysostom's complaint, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Hom. in Mat. 22.  etc. (it is in that excellent piece of his, which Aquinas professed he had rather have, than to be chief Lord of Paris.) Every man's care is, and labour is about this present life, but about pardon of sin, 
Mallem habere opus imperfectum J. Chrys. super Matthaeum, quam esse dominus Civitatis Parisiensis. Carthus. de 4▪ Nou. p. 48  assurance of God's love, and things to come, Death, and Judgement; Not, a word is spoken: O that the Lord would make his own discoveries unto you of the excellency and necessity of pardoning mercy: without pardon of sin you can neither live well, nor die well: It is a mercy which God ever gives in mercy; it is a mercy which makes way for the obtaining of eternal mercies; it is a mercy which makes all other mercies to look like mercies, taste like mercies, and work like mercy; it gives liberty to the soul in prison, ease in bonds, life in death; sense of pardon takes away the sense of pain: It is bonum comprehensivum, in the bosom of it, 
Jer. 33.24  all the riches of Heaven and Earth too are treasured up: It is the souls Sanctuary, as Augustin speaks; The one thing necessary in the day of adversity, than there is plus periculi, and then it is suavius beneficium: How few Princes and great men have you heard upon their knees confessing and praying, with that man after Gods own heart: For thy Name sake, O Lord, pardon our iniquities, 
In hoc nomine vincam. Luth.  for they are great: Most miserably on will be, though now honourable, wretched you will be, though now rich, if you go out of the world, as you come into the world, with the guilt of sin upon your consciences: 
Nulla satis magna securitas dum pericli●atur aeternitas.  It is not imaginable that your resurrections shall be to glory, if you die in your iniquity, your graves shall be but the suburbs of Hell: You shall be digged out of those burrows, and dragged out of those nasty dens, to answer for all your wicked pranks and practices done in your mortal bodies. Petitions for pardon speak the Petitioners dependence on another; great men will not close with this, they would be thought to have all others to depend on them; themselves on none; petitions for pardon suppose guilt, and guilt the breach of a divine Law, Princes and great men would be reputed guiltless, lawless: Petitions for pardon intimate a power in God to punish delinquents, penes quem facultas remittendi, penes ●um potestas puniendi, this is not much regarded.  
The God who multiplies pardons, as we multiply provocations, open our eyes to see the sinfulness of our sins, and the dolefulness of our state; Anon there will be no place left for repentance, nor remission, neither in Christ's heart, nor ours: Anon we shall have no more comfort from that promise of pardon, Prov. 28.13. if now we neglect it, than now the Devils have; the gates of mercy shall be shut eternally, and neither Christ in a capacity to give, nor yourselves in a capacity to receive a pardon: Remember, O remember this! lay not the greatest burden upon the weakest beast, leave not the greatest work for your sickbed: It is no beginning to caulk the Ship, when in a storm it is tossed hither and thither with waves and billows: It is no time to begin to sue out a pardon, when the pains of death arrest you: To get sin pardoned, and a soul trimmed for glory, is too great a work to be done ex tempore, and in an hour of death: when the thoughts of dying will (and no wonder to unpardoned wretches) more affrighr, than that clap of thunder did Pyrander, King of Egypt.  
Ninthly, Learn then, not overmuch to love your lives: Man is a life-loving creature, 
Enar. in Psal. 35.12.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; David propounds the question, what man is he that desireth life? Augustin returns this answer: Interroga, nun omnis in vobis respondet, Ego? an quisquam est in vobis qui non diligit vitam? Thou, and I, and every one; but as that Father further: 
Vide August. fusius hac de ●e, De Tempore Serm. 113  He that desireth life (bonam rem desiderat, sed non in regione illam, quaerit, etc. desires a good thing, but seeks it not in the right place: This life is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; it is life in name, but death in deed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quid est aliud diu vivere, nisi diu torqueri, saith Augustin.  
Consider this life in its Best and Worst, and you'll say with Job in the Paroxysm of his sufferings; I loathe it, I would not live always, Chap. 7.16. it is as much to be loathed, as to be loved: It is as detestable, as desirable: Were you called to give your judgement of an horse, you would inquire concerning his breed, and speed, his age, in whose hands, how used, with many things more; 
Quantum amanda est aeterna vita? quum sic amatur misera haec & finienda vita, amasne istam vitam, ubi tantum laboras, curris, sat●gis, anhelas? & non, etc. Aug. ubi supra.  but the case is altered, when we speak of life; the vanity, uncertainties of it, the sins and sorrows, the calamities that do attend it, are not balanced: Till you be without sin, you cannot be free from sorrow: When all sins are washed from your souls, then shall all tears be wiped from your eyes: Eternal life is the only true life, and eternal death the only true death; no other life but that, or which is in order to that, is much to be desired; nor other death feared; non est diu quod habet extremum, that is not, said Augustin, to be deemed long, which shall have an end; this shall, that life cannot.  
Tenthly, And what follows, chief concerns us of lower spheres and orbs: Learn we hence, Not to confide in these Princes and Great men; they are not immortal, though they be styled Gods: Miserable is that man, whose God is mortal: These Great men cannot support themselves, nor secure you when death comes; like Absoloms' Mule, they run from us when they should relieve us? Herod the great, for all his pride and Royalty, could not shun the silly worms: Two things commonly curtail the lives of our great ones, their slighting and contemning; their despising and abusing of the Lords Prophets: I could make this out, would time permit, 2 Chron. 16.10,12. 2 Chron. 24.21. & 25. 
2 Chron. 26.19.20,21   
Our overmuch dependence upon them, and trust in them: Gustavus A dolphus told his soldiers no less, a little before his death; These both are of malignant influences: 
See Psal. 146.3  Excellent is that counsel of a great Prince: Trust ye not in Princes, why so? because they are the Sons of men; suppose they be, may we not trust in the Sons of men? No, because there is no help in them: Is it possible? how can that be? alas! when their breath goeth forth, they return again to their earth: Suppose all this be true, shall not their counsels stand? No, in that very day their projects perish with them: Si dicendum est aliquid mirabile, said one of the Ancients: If I might speak a word which all the world may justly wonder at, than I would say; Trust ye not in Princes, because they are Princes: Notable is Augustins' gloss upon that Text, Divina vox est, & de super nobis sonat nescio qua infirmitate humana anima quando tribulata hic desperat de Domino, & vult praesumere de hominibus, etc. and a little after, vere misera & magna mors est in magnis.  — Rara est in Nobilitate senectus. 
Old age, and healthful bodies are seldom made the appendages to great Honours and Houses: Study my beloved that soul-humbling Text, Psal. 39.5. Verily, Every man at his best estate is altogether vanity, Selah: Verily lets that in, and Selah shuts that up: Verily every man; Man God's master piece, Miraculum magnum, animal adorandum & honorandum, spectaculum admirandum, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as Trismegist and Plato call him, Col. Adam, Col. Hebel; every man is every vanity, and we may not let pass that which is not least considerable in the text; Every man at his best estate: In the original, it is, every man standing, standing (as some improve it) upon his Tiptoe, in his beauty and bravery, in his pomp and Majesty, is but vanity; is he a thing then to be trusted in? No, No, To do so is both irrational, and irreligious.  
O say with that man of God, My soul wait thou only upon God, 
Psal. 62.5  for mine expectation is from him, and my trust is in him: Give us help from trouble, for the help of man is a lie: Whom have we in Heaven but thee, to call upon? or to rely upon? or to trust in but thee? Thou art our best friend, when it is at best with us, and our only friend, when it is at worst with us: Let our trust be only in him, for in the Lord Jehovah is strength, Strength: Trust in him at all times, ye people, God is a refuge for us: Surely men of low degree are vanity, 
Vide Aug. in Psal. 62.9,10  and men of high degree are a lie, to be laid in the balance they are alike, lighter than vanity.  
Eleventhly, Learn hence; Not to fix overmuch of your affections. upon Princes and Great men: There is a vanity upon all the whole Creation, upon them especially: Cease from man, whose breath is in his nostrils, for whereof is he to be accounted; 
Isa. 2. ult.  be they never so potent, so prudent, so politic, their pomp shall be brought down unto the grave, the worms shall feed on them, and the clods of the valley shall cover them; Love them, but as ever about to leave them; or as if they were ever about to leave you: Do not make your Lords your Gods. Let God be your Lord: 
Ep. ad Zomobium & Cosmum.  It is good that Machiavelli hints: Non ex statu fortune metienda virtus hominum, sed ex animi dotibus & qualitate; strip your great ones of all their titles of honour, their noble Parentage, their rich and royal Vestments, their Troops and Trains: what is truly virtuous and amiable in them? for that love them: Yet know, it is not safe to love any thing very much, but that which you can never love overmuch, viz. Jesus Christ: Notable is that of Seneca, and Epictetus, two grave Philosophers: 
Senec. 〈…〉  Equum empturus solvi jubes stratum, detrahis vestimenta venalibus, ne quae vitia corporis lateant, hominem involutum aestimas; si perpendere te vel alium voles, sepone dignitatem, domum, pecuniam, intus te ipse aliosve considera: When we go to buy an Horse, we prise him not by his rich saddle, Trappings, and goodly furniture, we strip these off, and then judge of his worth; so should we by men.  
Boetius relates a passage of a Philosopher, if a man (saith he) had Lynceus his eyes, or could see into the body of Alcibiades, though it be very comely, and his feature admirable, yet how filthy and nasty would it appear: And I remember Epictetus his counsel in his Enchiridion, cap. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Remember what that is which thou settest thine affections on, begin with the least, and lowest things: Is it a fine glass, an Horse, or what? is it a man, a child, or what: Remember a glass is brittle, and may be broken: an Horse may be pricked, or stolen; a man may die; certainly shall die; if so, be not troubled, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Who was greater than Alexander? I shall not tell you how he lived, what he had, nor what he did; but rather how he died; his pomp and solemnity at Babylon was great to admiration; within a few days after, he could scarce obtain the honour of Burial, but lay many days above ground, 
Vide Quint. Curt. lib. 10  at or before his Funeral some Philosopher's meeting, spoke thus of him, as P. Alphonsus relates it.  
Yesterday all the world would not suffice Alexander, now a few yards will serve his turn, and spare.  
Yesterday (said another) Alexander commanded all men, now any man may command him.  
Yesterday Alexander could deliver thousands, how he cannot deliver himself from death.  
Yesterday Alexander with his troops pressed the earth, now it shall press him.  
Yesterday all Nations feared Alexander, now all contemn him.  
Yesterday Alexander had no superior upon earth, now every man of us is something above him: Beloved, Consider what you fix your hearts, and your affections on; Love not your Lords, as if there were no other: It is easier to love them into their graves, than to bring them thence by all your doleful Lamentations: But I shall proceed.  
Twelfthly, Envy not the prosperity, the honour and majesty of these Princes and great men; high seats to many are uneasy, and the downfall's terrible: All the Kings of the Nations, even all of them, lie in glory, everyone in his own house: Latemur ad ascensum, timeamus lapsum, non est tanti gaudii excelsa tenuisse, quanti terroris est de excelsis cecidisse: It is not a matter of so great joy to have been high and honourable, as it is of grief, anguish, and vexation, to be afterwards despicable and contemptible.  
Lazarus envied not the Rich man, for he was much happier himself; though he was sine domo, yet not sine Domino; without food, yet not without faith: he had not terrene goods laid up for many years, but a stock of grace for an eternity: Though he had no Physicians for his body, but Dogs to lick his sores, yet dying, he had a guard of Angels to transport his precious and heavenborn soul into Abraham's bosom: Let me rather be a beggar of bread with Lazarus on earth, than a beggar of water with Dives in Hell.  
Friends, would you be great men? Know, greatness without goodness is but like the greatness of a man with a dropsy, which is his disease, not his happiness, a cross, and not a comfort: Know, your greatness could not exempt you from falling; and by how much you are the higher, your fall by so much will be the greater, if not shortly; yet surely, perhaps signally and miserably, you shall down to the house of rottenness: have not some wished, when they have been breathing out their last, that they had never been Kings, nor Queens, nor great ones: where is there one of a thousand, who are advanced, and thereby any thing bettered: Solus Imperatorum Vespasianus in melius mutatus: you will not believe, beloved, what vexations lie under the Prince's pillow; Damocles highly extolled Dionysius his condition; Dionysius, to convince him of his mistake, provides a royal Feast, invites him to it, commands his servants to attend him; no meat, no mirth, no music is wanting, but withal he caused a sharp sword to be hung over his head by an horsehair, which made Damocles tremble, and to forbear both meat, and mirth, such, even such, saith the Sicilian Tyrant, is my life which thou deemest so pleasant and delicate: It is true of Riches, Honours, and all, what Euripides speaks of man. 
— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
Saint Paul's coat with his heavenly graces, is infinitely better than the purple of Kings with their Kingdoms: Argue yourselves, beloved, out of this sinful distemper, check your souls as David did his, once, and again: 
Psal. 37.1.7,8 compared with 73.21.  Do not grudge them their grapes, their honours, and abundance, they will cost some of them dear, you would be loath at last to have them at the rate which they must pay for them.  
Thirteenthly, Learn hence, Not to fear these Princes, and great men; who art thou, Christian, 
Isa. 51● 12  that thou shouldest be afraid of a man that shall die, and of the Son of man, which shall be made as grass.  
It is a notable saying of that Stoic Philosopher: Kill me thou mayest, 
Epictet. Enchirid p. ult.  hurt me thou canst not: Nihil magnum nisi magnus Deus: Let the Lord be your fear, and your dread: the fear of man works a snare, it is extremely prejudicial. Moses feared not the wrath of the King, though hot; nor the looks of the King, though fierce; nor the words of the King, though terrible: We are commanded to beware of man, but in the same chapter, 
Matth. 10  and thrice in the compass of six verses, commanded not to fear man; An Deus est in mundo pro nihilo? is his heart full of love, and is not his head as full of care? We may lose much for Christ, we cannot lose any thing by Christ; we cannot lose so much for him, but we shall find more in him: is it life? liberty? are not these insured us? hath not he promised to pay us an hundred-fold: whether they fawn or frown▪ resolve with him, I will not fear what flesh can do unto me, Psal. 56.4. Once more.  
Fourteen, Learn hence, Not to be afraid of death: It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Philosopher hints; yet another of them saith, mors inter illa est, 
Senec. Ep. 82, per totam.  quae mala quidem non sunt, etc. If death be evil to any man, it is man's fault, not deaths fault: It is a piece of folly to fear what cannot be avoided, 
Nihil facit mortem malam, nisi quod sequitur mortem.  nor evaded by any, Prince, or Peasant: Good education may free you from absurdities, grace may free you from Hell, neither can exempt from the arrest of death: Certainly there is not so much reason for you, who have part in God, peace with God, and well-grounded hopes of fruition of God, to tremble, as Lewis the eleventh of France did at the naming of Death: Death will do that for you in a moment, which all the Ordinances of God, the graces of his Spirit yet never did: It will set you free from sin, sufferings, and sorrow: At the death of your bodies, you shall be fully delivered from this body of death.  
Why should men disgust their own felicity, and cherish an antipathy against that, which so much conduceth to their eternal bliss: It was more difficult to persuade some of the Heathens to live out their days, than it is to persuade thousands of us Christians to die: Were Death so great an evil, as is imagined, 
Vide Ambros. de bono mortis cap. 2. & 8  Ambrose amongst the Fathers had not writ so much, de bono mortis, nor Plotinus and Seneca amongst the Philosophers.  
Take but the pomps of death away (saith one) the disguises and solemn bugbears, the Tinsel, 
Plotin. Ennead. lib. 7. c. 3. per totum.  and the actings by Torch, or Candle-light, and then to die is easy, and quitted from its troublesome circumstances: The troublesomeness of it is owing to our fears, 
Enchir. cap. 10  as Epictetus speaks truly; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
Methodius mortem piorum definite, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Death cures us of all our maladies, determins all our miseries; Good men gain this by it, that their calamities are not eternal: Precious in the sight of the Lord is the death, yea the dust of a Saint: Christ hath taken away the death, that was in death; whatsoever is an evil of punishment (though not death) from the Saints; It is now but a sleeping in Jesus, a putting off of the old rags of frailty and mortality, that they may be decked with garlands, and stoles of glory.  
For Consolation.  

Use 1  1 Though Princes and Great men fall, and die; yet solace yourselves in this, Their souls are immortal; it is the body only that's laid in the dust: The Romans when their Emperors and great ones died, and their bodies were burned, they caused an Eagle to mount on high, thereby to signify, the souls immortality and ascent.  
Socrates told Chiton, ask him how he would be interred, or what should be done with him when dead: 
Vide Heinsium de contemptu mortis, lib. 2  I think (saith Socrates) I shall escape from you, and that you cannot catch me, so much as you feeze and lay hold on, use it as you see cause.  
I could never yet be moulded into their opinions, who maintained the traduction, 
Est. in Sentent. lib. 2. Dist. 17. Parag. 11. ad 17.  the propagation of the soul, and consequently the mortality of it: Aquinas and Gerson both call them Heretics; who deny the creation of it; methinks it is absolutely impossible for any simple and uncompounded (viz. essentially) nature to be subject to death and corruption: 
Non excluditur omnis compositio; solius dei proprium est, esse perfect & absolute simplex.  Contarenas argues thus (to omit all others) Nihil potest perdere esse, quod non perdit actum per quem est; Istae autem formae simplices non possunt perdere actum per quem sunt, quia sibi ipsis sunt actus, nihil autem potest seipsum perdere: Ergo; 
Cont. de immort. animae lib. 1. Et Plotin. Ennead. lib. 7 per totum.  The Scripture also is clear in my opinion, for its immortality, Phil. 1.23. Matth. 10.28. Eccles. 12.7. the Heathens had some glympses of its immortality, as Plato, Tully, and most, or all of their Philosophers.  
In a word, as Cato Major said, so I: If I do err in this, I err willingly; neither will I ever suffer this error in which I delight, to be wrested from me as long as I live.  
2 Again; Solace and comfort yourselves in this also: Though Princes and great men fall, yet they shall rise again: If a man die (saith Job) shall he live again? yea, as sure as death he shall live again: There is a double certainty of the resurrection of their bodies. 

1 Certitudo infallibilitatis, ratione divinae praedictionis; there is a certainty of infallibility in respect of divine prediction: Heaven and Earth shall pass away, before one of his words fall to the ground.  
2 Certitudo immutabilitatis, ratione divinae praedeterminationis; a certainty of immutability, in respect of God's decree and eternal purpose; and his counsel shall stand:   This stayed up the drooping spirit of holy Job; See his Creed, Job 19.25,26. I know my Redeemer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my Kinsman liveth, and that he shall stand at the last day upon the Earth, and though after my skin worms destroy this body, yet in my flesh shall I see God: Whom I shall see for myself, and mine eyes shall behold, and not another: How confident is this holy man of his resurrection in the same individual body? It is disputed in the Schools, 
Resurrectionem & Philosophis notam ex Hebraeorum doctrina affirmant nonnulli.  whether the resurrection of the body be quid cognoscibile lumine natura; It is said, Theopompus, Zoroastres, and Plato (whom none of the Ancient Gentiles contradicted) taught the resurrection of the body; and Plato thought that after the revolution of some years, he should live again, and teach his scholars in the same chair he sat then in; but resurrectio mortuorum est fides Christianorum; as Augustin, Tertullian, and others more solidly: 

Vide Aug. in Psal. 101. Et D. Chytr. de fine mundi, & Res. Mort. ubi fufius.  
Propria Ecclesiae dei sapientia est praedictio de fine mundi & resurrectione mortuorum, etc.   Those Eagle eyed Philosophers mocked at the Doctrine of the Resurrection, Act. 17.32. divine mysteries are above humane reason's shallow capacity; from that principle of nature, and axiom amongst Philosophers. A privatione ad habitum non datur regressus; they argued against this fundamental truth; but know it to your comfort, that you and yours too shall rise again; this Prince and Great man shall return from his grave again, not by the power of nature, nor by the help of the Creature, but by the power of the Creator; As for me (saith David) I will behold his face in Righteousness; I shall be satisfied, when I awake, with thy likeness, it is meant of the awakening of his body from the sleep of death in the day of the resurrection, Psal. 17.15. the Jews call the grave Beth Chaiim, the house of the living; as they return from funerals, it is said, they pluck up the grass, and cast it into the air, repeating those words of the Psalmist, They shall flourish, and put forth as the grass of the Earth: Amongst the Romans it is said, it was an usual saying of a dead friend; abiit & reversurus est; He is gone, but will come again. Beloved, 
Aug. Ep. 6. Melch. Ad. in Luth. p. 154  This Great man shall rise again, comfort yourselves in this, you shall see him again, and know, and love him better than ever: As Augustin spoke to the Lady Italica, and Luther at his last supper.  
Thirdly, (To conclude this) The Lord hath a special care of your dead relations: Keeps their very bones, Psal. 34.20. He leaves not his in the dust; Rizpah watched over the bodies of the sons of Saul, and guarded them against the fowls of the air, 2 Sam. 21.10. but the Lord hath greater care of his children, living, dying, and dead. 
Observ. 2.   
It is every man's duty to take notice of, and to lay to heart the death of great men; especially if they be good men: Know ye not?  
How was saul's death lamented; Saul, 
P. Mart. 2 Sam. 1.19. & Sq.  (for whose salvation we have nothing to say, Nullum uspiam extat vestigium verae paenitentiae) yet David and all with him rend their , and wept, hearing of his, and Jonathans' death: The beauty of Israel is slain upon thy high places; how are the mighty fallen? Jonathan was a chief Patient in this woeful tragedy, but not the only subject of this doleful elegy.  

Vide Perer. de laude Mosis.  Moses was a gallant man; an excellent Philosopher, more ancient than Socrates or Trismegist: A notable Poet, the Penman of eleven Psalms, as Hierom thinks, from the eighty eight to the hundreth; though De Dieu, saith, some think Adam penned, and sang the ninety second, the morning after his creation; how was Moses his death lamented in the Plains of Moab? 
Vide Lud. de Dieu. in Psal. 92 Deut. 34,8  was not a book of Lamentation writ upon the occasion of Josiahs' Death? It is thought that that sad Poem, or doleful ditty (which Nazianzen could never read without tears & lamentation) was composed by the Prophet Jeremiah, 
Orat. 12. mihi pag. 202  upon the fall of that most incomparable and unparallelled Prince, whereof mention is made in the sacred Annals: Jeremiah lamented for Josiah, and all the singing men, and singing women speak of Josiah in their Lamentations to this day, and made them an Ordinance in Israel, etc. 2 Chron. 35.25.  
During the Captivity, sundry Fasts were observed, on set days, and on sad occasions: The Fast of the fourth month, the Fast of the fifth, 
Zechar. 8.9  the Fast of the seventh, and of the tenth.  
Gedaliah, the Protector of the remnant of the Jews (after their King was carried away captive) was slain on the seventh month; therefore they fasted and mourned: We may write down this day; this very day, and mourn for the Death and Fall of this Prince and Great man; the children yet unborn may also observe it, when we shall be laid in dust.  
Notable to this in hand, is that of King Joash, 2 King. 13.14. Mark his pathetical exclamation, and his plausible acclamation: O my Father! My Father, the Chariot of Israel, and the horsemen thereof; observe what lamentation he makes, though a wicked King.  
And devout men carried Stephen to his burial, and made great lamentation over him; the Syriack reads it, 
Act. 8.2  Gibre Mehemene; Faithful men carried Stephen to his bed, they wept for him bitterly, or vehemently.  
The Priests, and sometimes Prophets too, were not allowed (upon special considerations in the Old Testament) to mourn, Ezek. 24.16. Thou shalt not weep, nor mourn, nor shall thy tears run down: make no mourning for the dead, forbear to cry, etc. but if we bond our sorrows within the precinct of that Apostolical precept; not mourning, as men without hope; 
Junius Brutus, Valerius, Poplicola, Augustus, etc. viri optime de Rep. meriti annuo luctu fuerunt defleti.  we may be afflicted, we ought to weep and mourn, our laughter should be turned into mourning, and our joy into heaviness: Christ himself wept over dead Lazarus; we may over this Prince and Great man, who was so useful an instrument, both to Church, and State, grandis in eum est pietas, as Jerom speaks of another. Quae ratio?  
Why are we to take notice of, and to lay to heart the Falls of Princes and Great men?  
First, Because when such men are taken away by death, than Judgements hasten, and post on apace: Their dissolution is an evident demonstration of the Lords indignation; upon the death of Crassus, such miseries befell the Roman State (saith the Orator) that life was not so much taken from him, as a punishment, as death bestowed on him, as a reward.  
In 2 Chron. 34.24. I will bring evil upon this place, saith the Lord (who owns all penal evils) and upon the Inhabitants thereof, even all the curses that are written in this book; why so? see verse 25. Because they have forsaken me, and have burned incense unto other Gods: 
Psal. 39.11 Jer. 25.6 Lam. 3.39  Sin is the foundation of punishment, God doth not punish, nor afflict ordinarily, but in case of sin. Read on; But as for Josiah the King of Judah, say you unto him, because thy heart was tender, and thou didst humble thyself before God, when thou heardest his words against this place, and against the Inhabitants thereof, and humblest thyself before me, Behold I will gather Thee to thy Fathers, thou shalt be gathered to thy grave in peace; neither shall thine eyes see all the evil that I will bring upon this place, and upon the Inhabitants thereof.  
The Philosopher speaking of the Stars, hath this passage, when they shoot, it is a sign of high winds following: When zealous Magistrates, 
Chytr. de morte. p. 75  and faithful Ministers shoot and slide into the earth; such as survive may sadly conclude, They are taken away from the evil to come, Isa. 57.1.  
Methusalem that great and godly Patriarch died, Eo anno quo caepit diluvium, 
Cartw. Electa. Targumico-rabbinica. in Gen. 5. & 25▪ 7. & 4 Vide Philon. ● lib. 2. de Vita Mosis. Senec. lib. 3. Qu. Nat, cap. 27. & Sq. Perer. in Gen. p. 338  the very year the flood came: I know some have asserted that he lived fourteen years after it, and others say, he died seven days before it: His very name signified a messenger of death, his death presaged that fearful Inundation, the causes whereof I shall not now so mu●h as hint at.  
Augustin that great Ornament and Muniment of Hippo, was taken away by death, immediately before the barbarous Goths and Vandals sacked that City in which he lived: Ambrose his death was afore-runner of Italy's ruin; as Chytraeus reports, and Luther's death, according to his prediction, was a forerunner of the Germane wars. 
Vide Luth. in Isa. 57.1   
I can do nothing saith God, till thou be come thither, Gen. 19.22. non posse se dixit, quod sine dubio poterat per potentiam, non poterat per justitiam; saith one of the Ancients: 
Aug. Sense.  Non posse praetenditur, non velle in causa est: No sooner was Lot in Zoar, but the Lord reigned down fire and brimstone upon Sodom: Such stand in the gap to turn away the Lords wrath; but when they are removed, what remains to stop the current of divine vengeance? when the precious fruits of the earth are gathered into the barn, the hedges are broken down, the beasts overrun all: When the Jewels are taken out of the Trunk, the courser things are thrown overboard; when Noah is housed in the Ark, his Pella, the fountains of the deep are broken open: Woe is me, saith the Prophet Micah, The Good man, (the Great man) is perished out of the Earth: 
Psal. 12.1 De contemptu mortis.  and David cries and prays, Help Lord! as if the Heavens had been falling on him: Heinsius reports, that the Sun withdrew its shine, and was eclipsed when Joseph Scaliger died. Darkness seizeth upon us in these parts, we have had many of quality lately taken from us; it is well if the Lords wrath be not coming upon us.  
Secondly, Because when they fall, the persons with whom they conversed, 
Jer. 48.25 Zech. 10.4  the places in which they lived are exceedingly weakened: As in the Text; And I am this day weak: And are not we this day weak? Behold the Family; is it not a weak Family, a disconsolate Widow, tender, sickly children: A weak Town, he was under the most high, our strength and munition, our defence and protection: Should we unite our hearts and hands, our power and policy? Alas what can we do! Our strength is weakness, our wisdom foolishness; As Jehosaphat said, so we say, O Lord we know not what to do, but our eyes are towards thee: In uno Caesare multi insunt Marii; There are many men in one Great man: One Josiah in a Kingdom, one Lot in a City, one Paul in a Ship, is of more value and virtue, than many thousands: Laban's family fared the better for jacob's sake, Pharaohs Court and Kingdom fared better for joseph's sake, and hath not this Town, these parts of the Country, fared much better for this great man's sake? Every great man, if he be a good man, is a great blessing and strengthening to the place in which he lives; a blessing by his presence, a blessing by his prayers, a blessing by his example, which is as a Looking-glass for others to dress themselves by; a blessing by his counsels: The death of faithful Ministers weakens wonderfully; the weapons of their warfare are mighty with God, 
2 King. 2.12  and mighty through God: The death of zealous Magistrates weakens infinitely; but I must not expatiate.  

See that notable Text, Judges 18 7. when there was no Magistrate in Laish, ●…n increased, and ruin approached.  Thirdly, Because when such fall; sin commonly increaseth exceedingly: Not only the Laws, but the lives of great men, it truly godly, give a shrewd check to daring impieties and profaneness; many whose hands only were chained but their hearts not changed, may break our, and fall off, returning with the dog to his vomit, and the Sow to wallow in the mire again: It is not unknown to hundreds of us within these walls, that this great man's countenance had special influence upon all the vile wretches that came nigh unto him: He could do very much with a look: I could not in that compare him to any other but Luther, 
De vita Lutheri. p. 168  Melchior adam's reports of him, that he had such a Leonine aspect, ut oculorum suorum intentionem rectâ aspiciendo non omnes ferre possunt.  
How was the profanation of the Lords day prevented; Travellers according to Law punished; drunkenness subdued, etc. Tremble godly souls to think how the eye of God's glory is like to be provoked; let rivers of waters run down your eyes.  
Is there not matter of lamentation, when the winds are rising, the Sea swelling, the Heavens lowering, and the enemy approaching? to behold the soldiers gasping, the Pilots and Steers-men dead upon the deck: How shall the little flock be kept out of the jaws and paws of the wild boar, and Beasts of prey? O pray, Lord remember thy Lily amongst the Thorns, thy Lambs amongst the Wolves, thy love amongst the daughters; The Saints are as speckled birds, Jer. 12.9. 
Jerem. 12.9  All about them are enemies to them.  
Fourthly, Because otherwise they cannot make a right use and improvement of their death and dissolution: It is the Lords will that we should make a right, good use of his rod upon others, and of the fall of others.  
Quest. What use should we that survive, now make of this Prince's dissolution?  
Answer, A threefold Use. 

An Honourable Use.  
An Charitable Use.  
An Profitable Use.    
An Honourable Use, in relation to God, acknowledging his power and supremacy, his sovereignty and authority over man, to kill or make alive, to deliver from death, or to death.  
A Charitable Use, in relation to them who are afflicted, or taken away by death; not concluding them the greatest sinners, because they are the greatest sufferers; or that it is for some notorious impiety that they are cut off in the midst of their days: Their death may be in mercy to them, in judgement to us.  
A Profitable Use, in reference unto ourselves; we should learn thence to walk humbly, to put our hearts in order, to see what the bitter fruit of sin is, etc.  
Though the occasion of our coming together this evening be very sad, yet the opportunity is sweet, if we can learn rightly to improve this great man's fall: I remember Plotinus hath this passage: Men should so live, and so die, that others might learn some good from them, both living, and dying: Anatomists and Physicians advantage themselves by dissecting dead bodies, and prying into the inward parts, we may spiritually profit ourselves by a serious consideration, and observation of his dispensations in the Fall of Princes and Great men.  
Fifthly, Not to take notice of, not to lay to heart the death of such men, is a God-provoking sin, a fruit of sin, and the cause of many horrid iniquities, and grievous transgressions: This inconsiderateness is that which the Prophet checked and much lamented, Isa. 57.1. None considereth that they are taken away from the evil to come; none pondered it in their hearts; they did not search into it; what should be the mind and end of God in it; God lays it to men's charge, that they lay not those things unto their hearts; as if personal mortality were not sometimes a presage of public misery: This is a direct violation of a divine injunction, Eccles. 7.3. The living shall lay it upon their hearts: Is not the hand of God in this sad providence? It is he that helps us into the world, and it is he that helps us again out of the world: the key of the womb, and the key of the grave are in his hand alone: The actions of Princes and Great ones in the world, every eye almost observes; and shall we slight the operations of his hand; the Lord complains of this, and severely punisheth it Isa. 5.12. Isa. 4●. 25. Jer. 5.3, etc. Once more.  
Sixthly, This argues our due, 
Phil. 2.29  and true estimation of them, according to the charge. Hold such in reputation: It is otherwise a clear demonstration we neither loved them, nor prized them; if they die unlamented, it is strongly presumed, they lived undesired how can we say we love them, when their lives are not worth our prayers, nor their deaths our tears? A good man is a common good, a common treasure, wherein every soul hath a share, that man hath a hard heart that can hear of such men's deaths with a dry eye.  
In the eleventh of John you have Christ weeping at Lazarus his funeral: it is observed, that he wept thrice, but never laughed: Ter flevisse legimus, risisse nunquam legimus: why wept he now? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Andrea's Cretensis gives this for the reason; he thinks Christ lamented not over Lazarus, but over the Jews, because of their infidelity, that although they should see the miracle, Lazarus raised from the dead, yet they would not believe in him.  
The tears of others (as others) who were bystanders did draw tears, even from Christ himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
I shall pass by the reasons given by Cyril, Rupertus, and others, and only acquaint you with Augustins, and Maldonats: Christ therefore wept, saith the Father, that by his example he might teach us to weep at the funerals of religious and useful persons.  
Christ therefore wept, saith the Jesuit, as the Jews interpreted it, non pessimi in hac re authores; because he loved him, you can apply it: I pass it.  
The Application of this Observation, In two Uses.  

Use 1  For Correction, This checks such, if there be any such, amongst us, as take no notice of, and lay not to heart the falls of great ones, eminently useful in their Generations: I hope there are none such with us in this throng Assembly, of whom it any be said, as was of those Widows of the Priests, Psal. 78.64. Their Priests fell by the sword, and their Widows made no lamentation: Yet if there be such elsewhere, that are glad in their hearts, that they can see with their eyes, such Great men laid in their graves; let such tremble: Now they may drink, and be drunk, stagger, and fall, quarrel, and brawl, now they may profane the Lords day without control or contradiction; they are as good as the best, who now survive; they may swear, and swill, and swagger, and fill themselves with Wine and strong drink, and sin securely; O miserable, vain man! Nullum pejus malum libertate peccandi; Thou hast the most reason to lament the death of such; if thou didst but apprehend thine own condition: It is a fearful character of a graceless man to rejoice on this account, in the death of great, good useful men: Paulinus reports of Ambrose, that he would weep bitterly when he heard of any godly Minister's death: Are not good Magistrates Gods Ministers? Heirs of restraint? The better they be to us in their lives, 
Rom. 13.  the more bitter to us should be their deaths; as while they live, they are much to be honoured; so when they die, they deserve much to be lamented: There is no strong rod to be a sceptre to rule us: 
Ezek. 19 ult.  This is a lamentation, and shall be for a lamentation.  

Use 2  For Exhortation; Weep, yea, weep bitterly, ye persons of quality; Ye Noble Colonels, ye valiant Captains of his acquaintance and alliance: Your number is lessened, your hands are weakened: There is a Prince and a Great man fallen, who adventured himself in the high places of the field; a man of an Heroic undaunted spirit: Weep, yea weep bitterly Reverend Fathers and Brethren in the Ministry: Know ye not that there is a Prince and a Great man fallen this day in Israel, whose paternal care was manifested in his provision for you, and protection of you?  
O Leigh! O Lancashire lament thy loss; with trembling hands and bleeding hearts may we remember the year 1655. Three Suns set, Three Stars of the first magnitude, shot, Three great men in one year, two of them in one month; Holland, Ashurst and Atherton.  
That thrice, worthy, and deservedly honoured Gentlemen, Mr. Edward Holland, a man admired by all who knew him the Phoenix of Lancashire, of whom I may say, having had more special occasions and opportunities to know him intus & in cute: For depth of learning, especially in Philosophy, and the Mathematics; for solidity of judgement, strength of memory, quickness and acuteness of conception, and which is the Ornament of all, Holiness of life, fervency in prayer; for Humility and Affability, his fellow is not easily (if at all) found in the North of England; 
Mr. Cases. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ep. to the Reader.  if any suspect my partiality, let him read his praise in print by Reverend Mr. Case; if learning make a man (as it doth, not naturally, but morally; not essentially, but accidentally; it is the beauty, the lustre, the Ornament of a man) than I may say, he was one: If grace make a good man (as it doth without dispute, no man can have it, but he shall be like it) than he was one; of him I may say (and I shall say no more) as Nazianzen did of Athanasius, Hollandum laudare est idem ac virtutem ipsam laudare.  
The second I mentioned is Mr. William Ashurst, of whom all that knew him (and he was known by the most knowing and worthy men in England, Scotland, and Ireland) may say as Nehemiah did of Hananiah, 
Nehem. 7.2.  he was a faithful man, and feared God above many: he was the glory of his Country; it is Scripture language; they that are truly godly and noble, they are the blessings of a Kingdom, Eccl. 10.7. the glory of a Kingdom, Isa. 5.13. Their honourable men, (or their glory) are men of famine, an incomparable man; did you ever know so good a head, so well hearted; or so good a heart, so well headed? I shall say no more of him, but as one did of Hercules. — Quis Ashurstum unquam vituperavit.  
And before our tears were wiped from our eyes; another of Jobs Messengers, as it were, brings us tidings of sorrow, and bitter lamentation, of this Prince and Great man's fall this day in Israel: We are the men who have seen affliction, and still do see: and I am fearful, shall see more; the dart of death (I doubt) is not removed from this afflicted, shattered family: Joseph is not, and Simeon is not; and must Benjamin go too; Holland is not, and Ashurst is not, and Atherton is not; and shall the hopes of these worthy Families go too? all these things are against us.  
Shall I call on you, Worthy Gentlemen of his dear Relations, to take notice of this sad providence; this invaluable, and almost irreparable loss; it is your wisdom to study these dispensations, and to be sensible of the Lords displeasure; weigh your loss in the balance of the sanctuary.  

Vide Pos. in vita Aug.  Weep! O Weep ye Inhabitants of Atherton: As Augustin did by David's penitential Psalms, even so do you by the words of my Text: He caused them to be drawn upon the walls of his chamber, that he might read them as he lay in bed; he read and wept, and wept and read: it may be our iniquities, have provoked the most high in much displeasure to take him from us, and put a period to his days that so he may bring upon us the judgements long since deserved, and now much feared: He was a Star of the most benign influence that hath risen in our Horizon within the memory of any now alive; the more therefore by us to be lamented; let not that be our sin which was their Judgement, Jer. 16.5. Ezek. 24.23.  
I remember Seneca reports of Senecio Cornelius, that he was a tenacious, 
Ep. 10  covetous man, care who would for their souls, he was only solicitous about his body, and his money; when he had all the day long waited on his dying friend, and his friend was dead, he returns to his house, sups merrily, comforts himself quickly, goes to bed cheerfully, his sorrows ended, and time of mourning expired, before his friend was interred: Let none of us follow his example and practice: Let us lay this Great man's Death close to, and keep it long on our hearts; let us lament over him, saying, Ah Lord! Ah his glory! let us fall down upon our faces, as Ezekiel did, when Pelatiah the son of Benajah died; and deprecate the process of his Judgements, that no more breaches be made upon us; In wrath; O Lord! remember mercy.  
3 Observation.  
It is a lawful and needful thing to speak honourably of Great men at their Falls and Funerals. We may say good of when dead, whose constant work and practise it was to do good while they lived.  
It is lawful thus to do; the practice of the Spirit of God is warrant enough; it was the Holy Ghost who writ Jehoiadaies Epitaph; They buried him in the City of David, 
2 Chron. 24.16  among the Kings, because he had done good in Israel, both towards God, and towards his house: It is said of Josiah in his commendation, like unto him there was no King, 2 King. 23.25. Moses and Mordecai; Hezekiah, Saul, and Jonathan, with Abner in the Text, after their deaths have their due praises.  

In Fest. om. Sanct. Serm. 5  It is useful thus to do, plane quod eorum memoriam veneramur nostra interest, non ipsorum, as Bernard speaks; E● sanctorum commemoratione gestorum ad omnes provenit utilitas.  

Use. Cave ne lingua tua feriat collum tuum Scalig. Arab. Proverb.  Let this silence the detractours of our times and territories; no sooner is dust cast upon the heads, but they throw dirt in the faces of our Worthies: Augustin fitly compares such to Dives his Dogs, they lay licking, and sucking Lazarus his sores, his sounder parts they never meddled with.  
It was one of Solon's Laws, that none should dare to speak evil of the dead, and Plutarch tells us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 
Plutarch in Poplic. p. 102  it was highly commended, and duly observed: It is not so with us in this censorious age: veterum mos fuit (saith one) neminem sepelire, nisi prius laudatum, etc. 
The Tongues of many are like the Duke of Medina Sidonia's sword; it knew no difference between a Catholic and an Heretic; but that he came to make way for his Master. Qui regit, signum est in quod Satan omnia jacula dirigit, Luth.  It was the custom of old to lay none in their graves, till some Orator had given the by standers a full account of the deceaseds virtues; but tempora mutantur, & nos: It is recorded to Vespasian's honour, that he was more ready to conceal the vices, than the virtues of his friends; such commonly are best acquainted with others infirmities, who are least observant of their own iniquities, and irregularities: To trample upon the reputation, and slain the glory of the dead, argues thee to be a kin to Fleas, who by't most, when men are asleep; or as the Poet speaks, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
Rectus ordo requirit, saith Bernard in his Epistle to Bru●o, ut prius propriam, deinde alienas curare studeas conscientias: The charge is, 
Levit. 19.17  Thou shalt not hate thy Brother in thy heart; thou shalt in any wise reprove him, by no means reproach him: Observable is that of our blessed Saviour, Luk. 7.37. 

Vide Mald●na●. in Luk. 7.37  
Constans omnium vererum authorum opinio est, fuisse meretricem, si non vulgo prostitutam, parum certe caste viventem.   There was a woman in the City which was a sinner; no wonder, what woman is not? we may guests both who the woman was, and what the sin was, and which City it was; but he neither names the City, nor the sin, nor the sinner; seeing her reformation, he consults her reputation: Go and do likewise: Omit no opportunity of speaking well of others; do not ever speak evil of others, when you have opportunity and just occasion, it is a greater commendation of your goodness, that you might, and would not: Posse & nolle nobile est.  
For us to be ill spoken of, and not deservedly, is neither our fault, nor our case alone; 
A pimpled face discovers a distempered Liver; a stinking breath, corrupted Lungs; and a backbiting tongue, a base rotten heart.  it is a comfort that ill tongues cannot make ill men: Nemo est tantae faelicitatis, qui dentes semper evadet malignitatis: It was said, Christ was a wine-bibber, and Paul mad: It is an ill property, never to requite any courtesy, ever to revenge an injury upon men living; it is basest when dead; but to conclude this Use, let the Motto which was fixed upon the door of a certain Senate-house, 
Drex. Orbis Phaeton.  be in every detractours eye, Si quem laudare non potes, ne vitupera: It was matter of sharpest censure to the Grammarians, that they were better acquainted with the evils of Ulysses, than with their own.  

Use 2  Let me exhort you all, high and low, to know, and do your duty; Give unto Caesar the things that are Caesar's: Render to all their deuce, honour to whom honour belongs: To practise myself what I press on you, is your expectation: I shall do in this what I can, though I cannot do what I would: And not only at this time, but when ever just occasion is offered; I shall do it of others: Foolish and sottish people snarl at the Painter, if the Portraiture be not in all parts very beautiful, and comely, when as the effigies is drawn unto the life, and exactly resembles, or represents the person in all parts: be it your endeavour to do well while you live, if you would have others to speak well of you being dead: Augustin blamed some Ministers for commending such in their Pulpits, whose souls, probably were frying in Hell: Of Julian the Pelagian he said, Idoneus erat dicere panegyricum Satanae; he was a man fit enough to make an Oration in commendation of the Devil, as Bruno an Italian did.  
It shall be my care to say what I know is true; and not to leave a lie behind me, nor draw the guilt thereof upon me: All the Princes in Europe will not do me so much good, as a  may do me hurt: I remember that of Zenophon, 
Page 527. de Agesilao.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: If I answer not the expectations of Relations, culpetur ingenium non voluntas: If I seem to others exuberant, let them pardon me; I may know more of him than others do: I confess my unfitness for this present task; neither is my heart, nor head, nor hand enured to Panegyrics, or such funeral Encomiastics: I fear (as Nazianzen did) speaking of his Sister Gorgonia) I shall speak below, not above the truth, nor his worth: I shall however be short in the Narrative, and give you Homer's Iliads in a Nutshell: Ezekiel portrayed the City of Jerusalem upon a Tile: deep sorrows (such is your posture) will hear no long orations, they never make long speeches, as he said of Psannenitus: Leves loquuntur curae, ingentes stupent.  
Shall I then come to this Prince and Great man, whose sad Funerals you are now celebrating; neither his person nor his actions can be hid; he was a City built on a Hill; his story is yet fresh and lively in all your memories, and the stage whereon he acted, is yet warm: Shall I say of him, as Scaliger did of Strisset, the Calculatour: I very well may, Dignus erat, quem nec senium senem faceret, nec naturae lex vita privaret; but more distinctly: And  
First, Concerning his original, the pedigree or Parentage of this worthy Gentleman; it is so generally known to be Noble, that to say much were superfluous in a thing so conspicuous; but to divine providence, and his worthy Ancestors, he was most beholding, for that he was sprung of such an ancient and venerable stem: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Philosopher speaks in the fourth of his Politics, chap. 18. yet that's true of Plutarch before hinted▪ it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Men are not born of noble progenitors by hap-hazzard: 
Sen. Rhetor, Contro. 6  Notable is that of Seneca; Si possent homines sibi sortem fa●ere, nascendi nemo esset humilis, nemo egens, etc. Had men it in their power, who would not spring from a royal root? He was not of a low and base extraction, as some of the Grandees of our times: It was the Church's lamentation, that they who were brought up in Scarlet, embraced Dunghills; 
Lam. 4.5  it is a lamentation, and may be for a lamentation, that they who were brought up on dunghills, are now clothed in Scarlet.  
He was no reproach to his Parentage, nor was his Parentage a reproach to him: As he was the Head, so he was the Honour of that ancient Family: Its Ornament and Muniment: In his youth he was accounted worthy of command, in a valiant, victorious Army: with Adino the Ezrite he deserved to sit in the chief seat among the Captains, 2 Sam. 23.8. He never trailed the pike to come to preferment: He was not a Lion before many Hearts, nor an Hart before many Lions; but a Lion before many Lions: Another Scanderbag, or Zisca, so prudently and valiantly did he deport himself: Seldom was such a man so caused, or such a cause so manned, as that which he managed, and in which he was engaged: For his Magnanimity, all that knew him, much admired him: This David commends in Abner, and we in him; in a word, he was stirpe & ingenio bellicosus.  
Providence now puts him on to change his condition: Though there be some truth in that of the Heathen.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
A single life is not so sorrowful, yet there is a truth in this.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
A virtuous wife, is the life of life, which he was blessed with above many; a Gentlewoman of honourable descent; one of rich and rare qualifications; from her infancy dedicated to, 
Mrs. Marry Bold, de Bold.  and educated for God; a child of many prayers, of unparrelleled prudence, providence, piety, humility, modesty, and beauty: To say no more, remembering that of Salvian in his fourth book Ad Ecclesiam Catholicam: Praise cannot be safe there, where life itself is not safe: while persons are subject to mutability, they cannot be praised with security: It is matter of lamentation to see persons of quality, so degrading and disparaging themselves by their base carriages, and marriages: But I shall pass on.  
Now must he serve his Generation and Country in another way; and therefore is authorized and empowered to act, as, Conservator del peace, 
Dives potestas pauperem facit Rempublicam.  a Justice of Peace, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: In which he preferred the public good, before his own private gain and interests: He consulted the welfare of Religion and Justice, not his own case, or safety: O that all in Authority were more negligent in things belonging to themselves, and more diligent in such things as concern the glory of God, and the Churches good: Faithful Ministers were encouraged, the Fatherless and the Widows righted, Justice duly executed; his equity and impartiality was very exemplary.  
Paulo majora canamus: Higher honours were yet prepared for him, and appointed to him, viz. the Shrevalty: which he neither sought, nor bought, but shunned, as far as modesty and safety would allow: Concerning his deportment, the nobleness of his spirit, the unanimous and honourable attendance of the Gentry, etc. I shall crave leave to be silent; many of you saw, or heard, that his disposition ran parallel with his elevation.  
Nor shall I leave him thus; something more remains.  
For his Temperance and Sobriety; he was a copy for others to write after; a Looking-glass for them to dress by: And this was the more memorable, because he lived in Lubrico loco & aetate: A virtue this is of special influx; of a sober man I may say as Apollonius did of Vespasian for his early rising, and timely stirring, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: It is a rare virtue in some persons of quality, whose vivere is bibere, as Scaliger speaks of the Germans, both in pronunciation and practice: It is a good quality in a sponge to drink up much, but not in a Prince: as Demosthenes told Aeschines, commending Philip of Macedon, for a jovial man, and one who would drink freely.  
For his Humility and Affability I might say much; he was in honore, sine tumore, in elatione, sine praelatione, etc. he knew when to stoop and stand up, and did both; it is rare to see one so high, so lowly: so well descended, so free from morosity and superciliousness, and humble-hearted; he knew that pride was the badge of an ignoble spirit, a stinking weed, that's wont to grow and thrive most in the worst soils and souls: he knew he might easily be too high, but could never be low enough; he would not pass by an excellency in others without observation.  
For his disposition in relation to the poor and needy, it was generous and liberal: I seldom, or never sound his ear or hand shut against charitable motions: He knew that those that did good to the poor and needy, for Christ's sake, God would do good to them for the poors sake; sure for his Son's sake: He knew, that he who promised, they should have that asked, had first commanded such to give unto them that asked: I might call on you honourable and beloved, and plead the causes, and spread the cases of the distressed before you; in the words of Augustin: Tu contemnis egentem tui? Deus non contemnit, egentem sui, etc. why dost thou give them childish or churlish answers, giveth God such unto thee? or as Nazianzen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, why shouldest thou treasure up for Thiefs, or Moths, or mutability of times? 
Prov. 11.24  Look upon the necessities of others, not as strangers, but as members, as you would have the Lord to look upon yours: Be good to all, God is so: especially to the household of Faith: unmercifulness is a sin which least becomes, and worst beseems one that hath tasted of the Lords graciousness: Date obolum Bellisario, may be the cry of such as are now in pomp and Majesty.  
For his Judgement, It was not Episcopal, nor Congregational, but Presbyterial: as conscience-bound, he freely submitted to examination, the great Rock of offence: His opinions such as might save him, rather than raise him; and therefore he truly and duly observed the Lords day: His diligent attendance upon divine Ordinances, was very exemplary; with what reverence and fear, so far as man could judge, would he attend unto the word dispensed by the Lords Ministers; when by reason of the weakness of his body he could not come to the solemn public assemblies; we saw the willingness of his mind, that we should come to him, and therefore had his Invitation (to us a command) to come often to pray with him, and preach to him every Lord's day evening at least, till the Lord had either restored him to health, or removed him out of the Land of the living by death; which was done, not without testifications of his thankfulness. And  
This was further memorable; There was not that omission of that family-perfuming and preserving Ordinance of Prayer, reading of the Word, etc. in his house, as is I fear in many families of quality: It is true: His house was not so with God, as was desired; nor was holy david's, 
2 Sam. 23.5  nor any of ours: yet it was not without calling upon God, nor without the special blessing of God: 
Lib. 4. de Gub. Dei mihi pag. 114 Ubi fusius.  It was Salvians sad complaint, Si honoratior quispiam religioni se applicuerit, illico honoratus esse desist it: Si fuerit sublimis, fit despicabilis, si splendissimus fit vilissimus, si totus honoris, fit totus injuriae, etc. Blessed be our God, our times are not such: O that you would be more frequent, and fervent in your addresses to God You may bid farewell to all good days, when you bid farewell to all good duties: If you send up no prayers to God, no desires to God, sure, you have no desires of God, nor after God? Are not the least of his blessings (if there be any little) worth praying and staying for? whence doth this omission arise? From a principle of ignorance, or negligence; of carelessness, or covetousness, or from a principle of forgetfulness, or fearfulness? sure I am, if you and your houses serve not God, God will neither save you, nor your houses; Read and tremble, Prov. 3.33. Jer. 10.25. Psal. 9.17.  
In reference to his Relations, I may give this character of him in short.  
To his precious Consort, he was a loving Husband; they lived some, and might have many years together, many more had the Lord spun out his thread, as Rubenius Celer and his wife did, without reconciliation; they did never need it: Erant duo in carne una, 
Aug.  & duo in voce una; they were not one in many things, and two in some things, but one in all: There was no cause of crying, — Eia Johannes, eia Maria.  
To his children, a tenderhearted Father: Not many (if any) more: O that you and I could manifest more spiritual love to our little ones: The love which we bear unto their bodies, is but the body of our love; the soul of love, is that love which we bear unto their souls; Let us pray more for them; God's goodness, their Ancestors prayers, and their own lives, every day growing better: Were the three Advocates which (Grotius saith) the Israelites had: Comeliness in children, is riches, if nothing else be left them, said a learned Knight; It is more true of godliness: 
Sir W. Raleigh.  Si nil orarem, nil curarem, said Melancthon: Should I not pray for my children, I should not care for my children: Your prayers may do them much more good, than all the portions you can leave them: Before the flood children died not before their Fathers, unless by a violent death (as some of the learned say) they ground it on, Gen. 11.28. Hanan (say they) is the first that's noted to die before his Father: Not much to build on this: Pray we for our children constantly, and instantly, and  they be taken from us, we shall resign them up more cheerfully; 
Vide Amam. Hebr. Gram. pag. 164 A Laolde in Ephes. 6.4  and though they die before us (as we see many do) yet our consciences shall be much quieter, and our comfort greater.  
To his Tenants he was very respectful, by them highly honoured and reverenced: And his death is, and will be much lamented: Though tears from such be no commendation to a living, yet they are credit to a dead Lord: Such another in his room, and of his name is, I am confident, the desire of their hearts, and will be the delight of their eyes.  
To the Neighbourhood very useful: Causinus reports of one, that whatsoever question was propounded to him, his answer still was Love: whence comest thou? from Love; and whither goest thou? to Love; and where wast thou? with Love: It was the design of this worthy, in all matters, as I have been informed, to preserve Peace, and Love.  
To us of the Ministry he was very dear, and deservedly precious: Salvus est Artifex; is all we can solace ourselves in: He had a great room in our hearts, a great share in our prayers; he was a man of many prayers and tears: How were your hearts enlarged, and assistance from Heaven vouchsafed, both in public, and private, with him, and from him, as if deliverance from death had been the Lords intendment: But his prayers for himself, and your prayers for him, I hope are not lost; though in this they were not answered: The prayers of dying persons are living, 
Priusquam egressa est oratio ex ore ●uo; ipse soribi jubet in libro suo. Bern.  lasting prayers; Stephens were so: God knows how to lay us by, and our prayers up: He spared no pains, he used all means to encourage us in our work, and to provide for us, riding many a mile, writing many a letter; We never wanted his counsel, nor his countenance: His heart, nor hand, Another Hezekiah, Josiah, or Nehemiah he was to us, you have heard it, we experienced it.  Si mea cum vestris valuissent vota. 
As Ulysses said of Achilles: Can our prayers, or tears have prevailed with the most High for the prolonging of his life, we might have had him with us to our comfort, whom he hath taken from us, to our smart and sorrow: But he is fallen, he is fallen: Shall I tell you how? Not as Cornelius Gallus the Praetor, not as Tegillinus, Nero and others; to the stories of whose shameful, sinful falls, I presume you are not strangers, they fell; as if their real design had been to dwell with Devils to eternal ages.  
He lost not his life for treachery, as some within our memory; he died not violently, not sordidly, nor suddenly; as this great man in my Text, his sickness was long, his disease lingering, his patience great, his resolutions religious, his tears many: It is said of Adam, that he would turn his face towards the garden of Eden and weep often.  
For his disease I cannot say much, nor is it very much material: The Clocks never smote all at once; nor did the learned Physicians agree in their opinions, or prescriptions: We see he is fallen by it, and left all that knew his worth, 
Athenienses Phenoen nominant, Hypocrates Phtisin. Vide Gal. in Aphor. Hip. lib. 7. p. 555  mourners: una dies interest inter magnum virum & nullum; as Seneca said of the City.  
It was conceived, and by most concluded to be a Phtisis, an ulcer of the lungs, a consumption; of this the first man that ever lived, died▪ Tirinus saith so: If his assertion or testimony be with you of any validity; 
Tirin in Gen. 2.17 Aug. Tract. super Joan. Perer. in Gen. p. 144 Greg. Hom. 37. in Evangel.  Caepit mori corporè (eodem quo peccavit momento) longa illa Phtyseos, seu internae corruptionis morte, Agustin, Pererius, Gregory, and others are of his Judgement.  
To say no more at present; He fell in the Meridian, in the very Zenith of his Honour: Shall I say of his death, as Philip did of Hipparcus': It was in a good time for himself, but for me too soon: Wish I could, and thousands more, had the Lord so pleased, that like the Sun in Joshua's time he might have stood still amongst us; or if by some degrees he had gone back (as the Sun in Hezekiahs' time) by this sickness, yet that he might have recovered his days and health again; But the will of the Lord is done, and ours in his.  
I have but one word more by way of humble Advice, and it is to the Town of Atherton: Study this black, this afflictive providence, 
Non est muta rerum natura, sed undique loquax. Erasm●  which gives the occasion of this sad and solemn convention, there is much in it.  
Look upon the death of this your worthy Lord and Master, as a said prognostic of some approaching Judgement: his death it is feared will make way for the Lords wrath; 
Antequam occidere sinat deus  Justi alicujus, oriri facit  Justi alterius, Eccles. 1.5  Quando Luminaria patiuntur Eclypsin, signum malum est mundo: The Jews have a saying; The death or fall of one Great man is the rise of another: pray that it may be so in this ancient Family: Moses was solicitous about a successor, and begs an immediate choice from Heaven, but one under his own roof, within his own walls is to be the man: 
Vide Chrys. de orando deum, lib. 2. & Ab. Seult. de precar, cap. 29  There is within the walls of this worthy Family a pair of hopeful, goodly children to repair this breach, and recruit this loss; pray that they may be double comforts to that Family, and blessings to this Town: O pray! pray, the power of prayer is wonderful.  
Labour to see your own mortality in his death; 
The Jews in dangerous sicknesses change their names, this altars (say they) the sentence of death given out against him; if death be decreed to N. it is not to M. now he shall not die, as a new man he shall have length of days.  and since you must die, do not sin; so live, while you live, that when you die, your death may lead you to a better life: Desire not long life much; the longer you wish to live, the longer you wish (if godly) to be out of Heaven; let your deathbed rather find you fit, than fit you for God: measure not your lives by the years which are gone, but by the good which you have done: Notable is that of Seneca, Respice celoritatem rapidissimi temporis, 
Epist. 99  cogita brevitatem hujus spacii, per quod citatissimi currimus; and elsewhere; nec ulla res magis proderit, quam cogitatio mortalitatis, 
Lib. de Ira.  stat super caput fatum & pereuntes dies imputat, propiusque ac propius accedit; I have not time to english them.  
Live more to God, and more upon God, since this Cistern is broken: 
Satis praesidii in uno deo. Calv.  Address yourselves to him, in whom all your fresh springs are: In the Summer season, viz. the day of prosperity many springs are drained and dried up, which in the winter of adversity are fresh and full.  
Take heed how you suffer your affections to wander abroad, and about terrene Objects; the stars which have least circuit, are nearest the pole, and men who are least perplexed with worldly matters, are commonly nearest God: Is not he an unreasonable wretch, whom Heaven will not satisfy?  
Notable is that of chrysostom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
In Ma●th. Homil, 4●  etc. All these sublunary things are full of vanity, insufficiency, mutability, deceit (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) they are but fantasies, they have no solidity nor congruity to your spirits.  
Preserve that peace and unity amongst you, which is so fresh and fragrant: It is your glory, your beauty, your safety; quoth in cantu harmonia, 
Aug.  in civitate concordia; Let there be amongst us no strife, nor contention, unless, which shall be furthest from strife and contention; is there any heart-burnings? let them be turned into heart-breakings; Let all emnities and animosities (if any amongst you) be laid aside, and not resumed till you have another Lord of Atherton, who can (as this could) reconcile or remove them with a word: Remember how legions of Devils have agreed in one man: Shall not the Christians of, and in one Town? when sheep But much one against another, a storm is approaching: Divisions are dangerous, disadvantageous, and scandalous; the winds are very high, when the arms of a tree knock one against another. 
Vide Aug. in Psal. 133.1  O how good and pleasant a thing is it for brethren to live together in unity! so sweet is this, saith Augustin, that those who could never read the Psalter, yet can sing this verse: Be of one mind, 
& Psal. 24. conc. 1.  live in peace, and (though this Worthy be taken from you) the God of love and peace shall be with you.  
Preserve the Ministry of the Word amongst you; 
Drus. in Amos 8.11  it is anima pabulum ad vitam aeternam; it is vita, victus, virtus, & custodia: Luther could live better in hell (as he thought) with it, than in paradise without it: You have done much, no Town in England (I am persuaded) more for it, repent not of your good works, as Pharaoh did, In all places where I record my name, Exod. 20.24. I will come unto my people, and I will bless them; Precious Promises, Hear and your souls shall live: There is not so much of duty in the Precept, but there is as much of bounty and mercy in the Promise: The Ministry of the Word is bonum inestimabile, a good never enough prized: I would not have you know the worth of it (as many do) by the want of it: I might say of its excellency and necessity, as the Rabbins say of liberty; If the Heavens were Parchment, the Sea Ink, and every pile of grass a pen, the praises of it could not be comprised, or expressed: There are some things which for their transcendent worth, and usefulness, are said to surpass all humane understanding; As The Love of God, Ephes. 3.19. The Peace of God; Phil. 4.7. The knowledge of Christ, Phil. 3.8. The Joys of Heaven: If the joy of Faith be unspeakable, and full of glory, 
1 Pet. 1,8,  what then shall the joy of fruition be: without the Ministry of the Word, how can you come to know Jesus Christ, and him crucified? O lay not violent hands upon your own souls: Turn not your backs upon the Lords Ordinances, they are of divine institution, not of humane invention: Expect not mercy without respect had to duty, lest you perish eternally; some say they are above God's Ordinances; the truth is, God's Ordinances are above them, these are spiritual, they are sensual, carnal, etc. I know better things of you, though I thus speak; were ever premonitions prejudicial? I give you this advice (My Beloved) for no by or base ends: My trust is in that God who never failed his poor servant. If I live, 
Exiguo pane & halece contentus erat. Luth. Melch. Ad. in vita. Luth. p. 166  some place may need me (though an unprofitable, despicable, obscure creature) If I die, I shall need no place: My Son, God will provide should uphold this base unbelieving heart: A little served Luther, can I look for much? But this is my fear, Brethren, this is my fear, the removal of the Ministry from you; and others too: Magistracy and Ministry commonly fall together; they are like Hypocrates his twins; See Isa. 3.2. Lam. 2.6,7. 
Lam. 4.20  Our sins have provoked the Lord to remove our Magistrates, the breath of our nostrils; and they will remove Ministers too, if not timely and truly repent of: It is for the people's sins that God sometimes strikes their faithful Ministers dumb, and dead too, Ezek. 3.26. I shall leave one Scripture with you, and then commit you to God; It is that of Solomon the Master of the sentences; where there is no vision, 
Prov. 29.18  the people perish, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is inter loca tremenda.  
Some render it thus; 
Feriabitur populus.  the people will keep holiday; they will have nothing to do, but weep, and wail; or they will do nothing that is good.  
Others thus; 
Nudabitur populus.  The people shall be stripped naked, left as a City without walls, exposed to the fury of the enemy, as a body without  open to wind and weather.  
And some, 
Manifestabitur populus.  The people shall be discovered; it will then appear, what is within, grace, or sin, what paintings, breathe after God in his Ordinances, etc. 
Rebellis erit populus.   
Pagnin thus; The people will grow barbarous, rebellious; and doth not experience and observation prove it.  
Others thus, 
Contemptibilis erit populus.  The people shall be of no esteem or repute, others may pity them, but few prise them.  
And some, 
Dissipabitur populus.  The people shall be dispersed, scattered; and are not families strangely and sadly shivered and shattered, Congregations broken in minutula frustula?  
And others; 
Abstrahetur populus.  They shall be drawn away with errors; either starved or poisoned.  
Once more:  

Desolabitur populus.  The people shall be destroyed, or perish.  
All conclude, it shall go ill, very ill with that people.  
FINIS.   

A Postscript to the READER.  
THis is an age, in which many are more forward to drink in new opinions, and belch out aspersions, than pay their old debts: Praise and public honour is a debt owing to every good man; yea, as Nazianzen speaks, it is (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a debt that of all debts is most due and just; 
Orat. Funeb. pro Caesario fratre.  Commemorative Orations are not useless, when the persons interred were very useful; why should we not embalm the memories of our Worthies: I remembered that saying of Nicias an exquisite Painter, (Artis pingendi non minimam partem in eo esse positam, ut argumentum● eligatur pingi dignum, & quod spectantium oculos idoneum sit tenere, 
Benignitas quae exeretur ●rga mortuos est benignitas veritatis, quia n●n expectatur retributio.  and that other of R. Sal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and therefore I was the more copious in the commendation of this deceased Gentleman; and yet not so full as others might, and would have been, had they been the Orators: That some snarled (I was informed, while I was transcribing this short Sermon) cannot much be admired, nor is it at all regarded, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Truth is tart, and unpleasant to fools, etc. I see the Arabic proverb verified: Justus in patria sua est tanquam aurum in fodina sua; nullius fere pretii aut valoris; and that of Tacitus; Non minus periculum ex magna fama, quam ex mala; a great fame is not less dangerous, than a bad one: and that of Quintilian, Nemo eodem tempore asse qui potest, magnam famam, & magnam quietem; No mortal wight can enjoy a great fame quietly.  
I must say of him, that he was a man subject to like passions as other men, and not without his infirmities: The present tense in Grammar is accompanied with the imperfect; the future with the praeterpluperfect tense; such is the condition of our present and future sanctity; Our future is more than perfect, our present is really imperfect, yet real; the frailties of others are to be observed, as well as their excellencies; but not with a partial, envious, malicious, curious, censorious, wanton eye: I drew his picture, as Amelius, and Carterus did Plotinuses, without his command, or consent; they did it as he was disputing in the Schools: I did it, as he lay dead, and at a distance: David drew no line in Abners' portraiture with a black coal; why should I in HIS? David's service is noted, and for that he is praised; his sin is not mentioned, Act. 13.38. Jobs patience recorded, his murmuring and impatience not remembered, James 5.11. Rahabs' Faith is mentioned, not her lie, Heb. 11.31. Thou art all fair my Love, there is no spot in thee, saith Christ of his Spouse; yet she had her blots, spots, infirmities, and deformities: Too much is said by way of Apology: The best answer to words of reproach and petulancy, is silence and patience: It is thy best course (Good Reader) to let Bucers and Fagius his bones lie where they are interred; if digged up, they shall be more solemnly honoured: Cato was, (and this Worthy shall be) as often cleared as accused: No more, Ne duplo te oneret minus suavis oratio, si & longa fuerit.   


In obitum Joannis Athertoni, Armigeri illustrissimi & Lancanstriae, Vicecomitis, Elegia.  
PLangite (doctiloqui lectores) fata Magistri  
Atherton, sacro cujus inerme jacet.  
Pulvere seclusum corpus (miserabile visu)  
qui fossus, lethi vi violentis, obit:  
Intulit (heu) quantum patriae jactura dolorem  
juctisonis obitum dicere jamque modis  
Presserat ora dolor stirpem meminisseque vitam,  
invictum pugilem, succubuisse neci.  
Aequa falce secas justos, humiles, venerandos,  
Atropos: aut votis tela reversa piis.  
Illustres, patriae proceres, peperere parentes  
illum, praelustris, pignora chara, domus,  
Undique praeclarem sobolem proavitaque jura  
expandunt, cunctis crustaque picta viris;  
Stemmate materno, patrioque exortus, equestri,  
sanguine; virtutes inclyta gesta probant;  
Quae a teneris animo fidoque exercuit annis,  
in Parochos, primum, caetera rura, deum,  
Constituunt haec signa fidem, reverentia honoris,  
quam fovet, alit amor, parturit, atque fides;  
Belliger arma capit, natus bis circiter annos  
denos, dux validus Caesaris instar erat:  
Quod fugat ense suo divini numinis hostes  
non sontis mores perfida facta ferens.  
Bellerophon ut fortis eques superare malignos  
Angligeni potuit sternere monstra soli.  
Post quam diffudit scurras velut ense Cimaeras,  
justitiam tribuit, pacis amicus erat,  
Et jam Pegeseis vectus petit aethera pennis  
auxiliis animi, monstrae superba domans.  
Dulcius ut moriens modulatur carmina Cygnus,  
sic fuit ad finem, casta tenaxque fides;  
Acriter (in pravos tantum) curverat arcum,  
donec victrices conticuere tubae:  
Fidus erat legum, ruris, defensor, inermis,  
pauperis, & viduae vota libenter agit:  
Complorant humiles, Proceres, Respublica, casum,  
Herois tanti proluit unda genas:  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dulciloqui nati (O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 patrona)  
jure petat lachrymas mortuus, ille preces.  
Dum vivus meruit, post fatum fama manebit,  
& decus in terris singula gesta patent.  
Quam generosus erat Comitatus posse notavit  
& positis armis munia pacis obit.  
Ergo illi tumulum tanti mo●umenta doloris  
astruis, & querulis vocibus astra feris.  
Languida mors rapuit nulli mage flendus Oresti  
quam tibi, cui puero junctus amore fuit.  
Nec periisse putes rapuerunt Numina mentem,  
sorbet humus carnem, caetera mundus habet;  
Aspice quam tenui terrestris gloria filo  
pendeat, & vit am fac meditare aliam,  
(Adjavet ille deus tandem) ut sua chara propago  
auxilii, nostrae spesque salutis adest.  
Per Joannem Battersbie, Scholae Leighensis Praefectum, compacta. Id●bus Januarii, 1655.   

Upon the much lamented Death of John Atherton, Esq High Sheriff of the County Palatine of Lancaster.  

MEn, women, children, you that pass this way,  
Divert your eyes to this sad Hearse, and stay:  
The ground is holy that your feet stand on,  
Do not profane it with oblivion.  
Here lies the famous Atherton, my Rhyme,  
Doubts not to call him Phoenix of his time;  
Justice and mercy, and true courtesy,  
Meekness, uprightness, and humility,  
With other noble virtues, met in thee  
As in a Centre all the world may see;  
Soon ripe, soon rot, the proverb true doth say,  
Else hadst thou been alive, not laid in clay:  
If Birth, if Name, if Place, if Children dear,  
If that fair Spouse of thine (whose virtues rare  
Make her to be admired) if house, or lands,  
Or Skill, or Art, or Love of dearest friends,  
If Prayers, or Tears, which sometimes Heaven move,  
If Youth, or Strength, if good men's Sighs or Love,  
If any, or if all these had been able,  
Thou'dstad'st lived as yet, but Death's inexorable.  
It's said the day whereon thou wast interred  
Heaven did weep, as though it had abhorred  
So sad a sight, and men poured out their tears  
Abundantly, as Symptoms of their fears  
Of some sad fates approach, as when doth fall  
A Comet from above which warneth all.  
When good men so lament ones Death, sure then,  
He that is dead, was not the worst of men;  
By all this mourning, this my thoughts have scanned  
He went by water, though he went by land.  
Death should not now be lean (me thinks) but fat,  
And hid his ugly bones from sight, for that  
He feeds on such sweet flesh of late, as on  
Brave Holland, Ashurst, and our Atherton.  
I am told thy lingering visitation,  
Brought thee to heavenly meditation;  
O blessed soul that thou couldst learn to kiss  
The Rod, that brought thee to celestial bliss.   

Grow fast young Babe, and let thy Father's grace  
Advance thee to his high renown and place,  
Preserve his Name, and when thou'rt dead he'll be  
An everlasting monument to thee.   


I must now leave thee, grisly Death doth call,  
O do not weep my Dear, I hope I shall  
Heavens bliss enjoy, this sanctified affliction  
Now brings me to a state of true perfection.   

Amongst the many joys that God hath given,  
Thou'st been my greatest comfort under Heaven,  
Heavens bless thee Dear, with these our tender Babes,  
Ere long I hope you'll wear Christ's glorious Robes,  
Renounce the world, love God, make Christ your own  
'Tis th'only way to enjoy an heavenly Throne  
O be to mine an help, a friend, a Mother,  
Now Christ takes me, God give to thee another.    


My dissolution I could better bear  
A lass than tidings of thy Death to hear,  
Remove Death's stroke (O God) accept a price.  
Yea rather take me for a Sacrifice.   

And I had rather die, than live to see  
Thee taken hence, then comes my Misery;  
Heavens keep thy soul, my head shall be a grave,  
Ever to hold thee whilst an heart I have:  
Revive my Dear, can neither Skill nor Art  
Take deaths sad symptoms from thy tender heart?  
Of all the Woes that ever me befell:  
None like to this, my Joy, my Dear. Farewell.    

Erubuit Facultas,  
Extorsit amor  
Lugens posuit.   
Bradleius. Hayhurst.   

AN Elegy upon the never sufficiently deplored Death of my noble Friend John Atherton of Atherton, Esq high-sheriff of Lancashire.  
ENvious Death! what's thy design? t'undo  
Our Gentry, Clergy, and our Country too;  
Lancashire's poor; in one year there are gone  
Three Pillars, Holland, Ashurst, Atherton.  
Can Paracelsus men (as birds) revive,  
Great John within one hour should be alive.  
Or in his room, shouldst thou dispense, would I  
Prepare for my accounts, and gladly die.  
Can tears or prayers thee from the dead regain,  
Who would not sigh, and pray, and weep amain?  
There were in Caesar many Marii,  
'Tis true in thee more, both did live and die;  
I dare avouch it, contradict who can  
Each part of thee could make a perfect man:  
Envious Death! sum up thy gains and tell,  
What hast thou got? This body, in this cell.  
His noble soul was pure etherial fire,  
His heart and thoughts did far above aspire  
The Crowns and Sceptres of most potent Kings  
He held their Diadems inferior things.  
Thou couldst not such a soul surprise: 'Tis fled  
From Earth to Heaven, where not one tear is shed.  
There is no pain, but pleasure, there's no trouble;  
Life is eternal there; here but a bubble.  
No moans, no groans, now no complaints can come  
From him; There's joy and triumph in their room,  
Blessed soul! thou art in peace, and well dost know  
One hour in Heaven's worth thousands hear below.   

Another Epitaph on the Right Worshipful JOHN ATHERTON. Anagram. Ah no other in.  

AH there's no other in thy place  
Great Prince, who can it so much grace,  
Heaven's fill it, and give to thy seed,  
Age, Virtue, Honour with all speed.  
This will repair our breach, and grief  
In part abate, and yield relief.   

Ah there's no other Magistrate  
With us to serve the Church or State.  
he's fallen, and enshrined here lies  
One noble, valiant, just and wise.  
Give us an age to tell the rest  
Which may, All cannot, be expressed.   
Posuit Richardus Jolly Schola Athertoniensis praf.   

Ad tumulum Principis illustrissimi, viri honoratissimi, Domini Joannis Athertoni, Armigeri, totius Comit. Lancastriensis praefecti. Epitaphium.  
ISte Athertoni tumulus tegit ossa Joannis,  
quis, qualis fuerit, scit? scio, Magnus erat  
In vivis talis, qualem vix Zoilus unquam  
dente Theonino carpere possit, erat:  
Esset Apellis opus te pingere, Clare Joannes,  
languentis patriae fida calumna tuae  
Pastorum tutela, tuae decus (Inelyte) stirpis,  
gloria Magnatum, religionis honos:  
An generis splendor nil? non illustria prosint  
stemmata? nec virtus bellica? chara phalanx?  
Nil tua te pietas? nil te veneranda potest as  
Juvit &? heu flecti mors truculenta nequit.  
Occubuit magnus princeps florentibus annis,  
lilia ceu saevo frigore verna cadunt:  
Proh dolor! hic jacet exanimis, quis talia fando  
Temperet a lachrymis? proh dolor ut cecidit?  
Marte cadit, non Morte cadit, fatalia Parcae  
stamina ruperunt non reparanda manu.  
Pulvis & umbra sumus, quassum vas; somnus & aura,  
Ros, spectrum, ventus, vita caduca vapor.  
Te vivo suavis vita est, moriente peracris.  
Dulce mihi tecum vivere, dulce mori.  
Non longum praeclare vale vir; fidus Achates  
Tu mihi pro multis millibus unus eras.  
Tros Anchisiades amissum morte parentem  
flevit ut, occisum Pergama maesta ducem;  
Nos ita te miseros (longa O dignissima vita)  
sedulus extinctum flere coeget amor.  
Flere jubet Pietas, suadet Spes gaudia, Nomen  
& tua ad extremum stent monumenta diem:  
Molliter ossa premat tellus; clementia servet  
alma dei sobolem, teque Maria tuam:  
Macte tua virtute puer clarissime; tandem  
(Solamen nostrum est) surculus arbor erit.  
Vive Deo, precor, & quod patri fata negarunt,  
producant vitae tempora longa tuae.  
Ita precatur lugens. J. L.   

Upon the much lamented Death of the honoured and truly honourable, John Atherton of Atherton Esq High-Sheriff of Lancashire.  
Hadst thou grave Plutarch, or Laertius,  
Or Trajan's Pliny, or Hesychius.  
Hadst thou calisthenes to write thine acts,  
As Alexander had his noble facts.  
Hadst thou Achilles' fate, great Homer's Pen  
To draw thy portraiture, or Nazianzen  
To limne thee to the lyre, or Melchiors' quill,  
Or acquaint Protogenes with his pencil,  
Rare Phoenix of our age, than might thy glory  
Remain on record in eternal story.  
The Babes unborn should ask, whose is this Hearse?  
And we'll our tribute pay in moanful verse.  
But thy Renown is such, thy Name more graceth  
The verse; then they can it, who ere thee praiseth.  
Only Seraphic tongues due laud can give  
To thee great John, too good with us to live:  
If to admire, were to commend, than we  
Thy worth could tell with more facility.  
Thy virtues thee commend to after ages  
Without the help of Elegiac pages.  
Each tongue could tell, and every eye did see  
An impetus heroical in thee:  
Thy Grave deportment on the Bench was such,  
Though young, that Myriad did admire it much  
Just, Aristides like, concord and peace,  
Heaven's legacy, 'twas thy design t'increase.  
A parallel Husband, Father, Friend, or Brother,  
Justice or Sheriff, where can you discover?  
Eyes to the blind, legs to the lame, an Harbour  
To the afflicted, and the poor man's succour.  
Humble when Highest, of Manhood the Mirror;  
Noble to Friends, to Foes a mighty terror.  
Each wrinkle in thy brow (nay credit me)  
Earl Nevils-like a Prince's Tomb might be.  
Thine eye (like Luther's) Leonine and fierce  
Or as the Basilisks, so would it pierce.  
When they beheld thee march, they thought another  
Caesar was there, or Alexander's Brother.  
In war thy prowess, policy and skill,  
Scanderbegs like, ever appeared still:  
True to thy trust, none in our Memory  
Abhorred turncoats more, or treachery.  
Such was thy temperance and sobriety,  
Thy patience, prudence, and dexterity;  
Great Atherton, the style of Parasite  
I need not fear, while in thy praise I write.  
Thy care to curb profaneness, and to keep  
The Wolves from preying on Christ's tender Sheep;  
Thy pains about the Clergy, Helicon  
We may exhaust in lamentation.  
Better enough than All; such rare perfections  
Centred in thee, as transcend my expressions.  
As Croesus' son dumb and appalled I'd rested,  
Had not this fatal dart my muse molested.  
But Death, like to the Duke of Parma's sword,  
Spares not the noblest Lady, no nor Lord.  
In Rome men died Hormisda marks; but we  
Gods with us dying, and interred see.  
They die like men whom we count Gods, and lie  
In dust without distinctive Heraldry.  
Long live (Heavens grant) T'inherit lands and fame  
That other in thy room, and of thy Name.   

Another Epitaph.  
Augustin retracts what he had writ before  
In praise of learned Manlius Theodore,  
We need not, nor half-faced may we draw  
Thee (as Antigonus) to hid a flaw:  
Thou was't, give us more time, and we'll say what,  
Sum up most Excellencies, thou wast that:  
'Tis an Herculean task him to commend  
Whose worth knows no beginning no nor end;  
we'll weep the rest, cease Muse, let him who can  
Sail further into that vast Ocean:  
Who so doth live, and do, and die like thee,  
His Fame shall last to all eternity.   

To the Mourners.  
Happy Nepotian, now thine eye sees  
None of our eminent calamities,  
Old Hierom so thee judged; and Zenophon  
Thought Gryllus blest; and we thee noble John.  
Weep nor, as without hope; cry not Alas,  
he's better where he is, than where he was.  
Hark! is not that His voice? doth not He say:  
Heavens meanest mansions worth this Globe of Clay?  
Posuit. Jac. Livesey.    

Series Decretorum DEI, CAUSARUM QUE, ET Mediorum Salutis nostrae.  
Cognitio Dei (ejusque decret orum) & studium Theologiae nostrum in hâc vitâ verè alphabeticum & infantile est, donec in caelestem Academiam ad ipsum Deum fontem sapientiae translati, non tantùm titulo tenus doctores, sed verè & solidè a deo docti & perfecti Theologi fiamus.  D. Chytr. de vitâ aeterna. pag. 179. 
LONDON, Printed by R. Ibbitson for Thomas Parkhurst at the three Crowns over against the great Conduit at the lower end of Cheapside. 1657.   

Clarissimis nec non in Christo Charissimis viris, Dom. Joanni Tilsleio, Ecclesiae Deanensis; ET Dom. Leonardo Claytono, Ecclesiae Blackburniensis, In agro Lancastriensi Rectoribus vigilantissimis, concionatoribus politissimis, Theologis eximiis. Vitam & faelicitatem.  
QUatenùs nobis denegatur diu vivere, relinquamus aliquid quo nos vixisse testemur; inquit C. Plinius secundus in Epistolâ quâ Silii Italici mortem deflet, & ut satius est unum aliquid insignitèr; 
Plin. Ep. Libro 9 Rustico suo.  quàm plurima mediocritèr, ita plurima mediocritèr, si non possimus unum aliquid facere insignitèr: Ori tamen meo digitum apponere proposueram sub silentio delitescens propter ingenioli mei obtusitatem, scientiae pauperiem, & insanabile illud scribendi cacoethes, quod nonnullos hodierno die (nollem & me) tenet: Seriem verò praerosam hanc (qualem, qualem!) decretorum dei, Causarumque & Mediorum salutis, ad implendas vacantes quasdam pagellas, bonâ doctorum cum veniâ in lucem edere, & celeberrimis nominibus vestris (quae volitant docta per ora virûm) inscribere & dicare ausus sum; munusculum tantis patronis penitùs indignum fateor, memoris tamèn gratique animi publicum sit testimonium, pro multiplici vestrâ in me benevolentià, quam singulari cum gaudio indiès magìs magisquè sum expertus: Brevis est, inest autem sua gratia parvis: suadae delicias fastidit, quid refert (ut Lipsii verbis utar) quo velo aut veste eam texerit author; comptu philologico series hujusmodi non est exornanda; placent deo non solùm qui coccinum & dihaphum ad usum tabernaculi proferunt, sed qui pro modulo quod possunt, caprarum pilos arietumve pelles afferunt; acerrimi criticorum judicii vestrum moderabitur suffragium, si misello & tenello huicce faetui arriseritis & aspiraveritis, hoc ipsum (ut Salvianus ad Salonium) infructuosum saltem non erit quod prodesse tentavi; mens boni studii, piique voti, etiamsi affectum non invenerit caepti operis, habet tamen praemium voluntatis. Valetote (viri Ornatissimi) diuque Ecclesiae Christi praesitis & prositis, omnigenis dotibus animas vestras: locupletet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, conatibus vestris verè piis benedicat, faxitque ut studia vestra adultiora prelo mandentur (non tineis blattisve comittantur) cedantque in dei gloriam & piorum emolumentum.  
Ita precatur vestrum observantissimus Jacobus Livesey Scripsi, Idibus Februarii. Anno 1655.   


Sententia rigida Calvinianorum extrema.  Praedestinatio, cujus partes. Electio quorundam absoluta. Reprobatio reliquorum absoluta. Creatio hominis Faedus legale sive operum Lapsus in Adamo. Mors Christi pro electis. Faedus novum seu Evangelii. Vocatio externa per verbum & Sacramenta, Defectus vocationis externa per verbum & Sacramenta. Vocatio efficax & interna per gratiam spiritus. Defectus gratiae efficacis. Gratiae habituales fidei, etc. Gratiae umbratiles. Perseverantia. Apostasia. 

Obduratio  
Infidelitas.   Calus aterua Mors aeterna.  
Sententia vel primo aspectu dura, quaeque urgetur duabus maxime difficultatibus.  
1 Alteza, quod qui lapsui reprobationem praeficiunt (sive illi hominem ut creabilem, sive ut jam creatum objectum praedestinationis statuant) videntur in dei justitiam simùl & bonitatem impingere, quibus utrisque nihil potest esse pugnantius, quàm hominem nondum aliquid mali suâ culpâ promeritum ad exitium destinare.  
2 Alteza, quòd ex istâ sententiâ sequi videatur, deum in praedicatione verbi fide agere haud satis integrâ, quin imo serio illudere humano generi dum vocat ad fidem in Christum, & ad promissiones novi faederis paritèr cum electis reprobos, ad quos tamèn, ex praecedaneâ suâ intentione; mors Christi & faedus Evangelii nullo modo pertinent, aut pertenire etiam possunt.  

Secunda Sententia Arminianorum extrema altera.  Creatio hominis. Faedus operum. Lapsus in Adamo. Mors Christi. Faedus Evangelii. Electio conditionata & indefinita omnium viz. sub conditione fidei, etc. Vocatio universalis ad fidem per media externa sufficientia. Auxilium generale, seu gratia universalis sufficiens ad conversionem. Fides gratiam oblatam liberè apprehendens. Infidelitas gratiam oblatam liberè respuens. Perseverantia finalis. Apostasia finalis & totalis a fide & gratiâ. Electio peremptoria Reprobatio peremptoria. Salus aeterna. Mors aeterna.  
Qui sunt partium Arminianorum, quid intùs ac seriò sentiant nondum illis libuit explicatò profiteri, ne eos juxta cum Pelagio sentire, nimis palàm constaret & liquidò; cujus olim damnatas haereses ab orco revocatas distinctiuncularum duntaxat subtiliori limâ politas de novo instaurârunt, non saniùs sed cautiùs locuti; in istorum dogmate cùm alia debent esse meritò suspecta, tum illud imprimis ad suum authorem Pelagium est relegandum, quo statuitur divinae tàm praedestinationis decretum quàm gratiae efficaciam ex naturalium virium exercitio voluntatisque humanae inclinatione & determinatione omnino pendere.  

Tertia Sententia prima & Communior.  Creatio hominis. Faedus operum. Lapsus in Adamo. Electio quorundam ad salutem gratuita Derelictio reliquorum in peccatis justa, quae & reprobatio. Mors Christi.  Faedus novum  Vocatio externa 
Defectus vocationis externae.  Gratia conversionis, seu vocatio interna. 
Defectus gratiae efficacis.  Gratiae Habituales.  Perseverantia. 
Infidelitas.  Salus aeterna. 
Mors aeterna.   
Haec est opinio Communior eorum Theologorum, qui a Lutheranis & Arminianis Calviniani dicuntur; in quâ fuisse & ipsum Calvinum non pauci existimant; Inque hoc uno differt haec Sententia a primâ illâ & duriori supralapsorum seu rigidè-Calvinianorum, quòd quum illa electionem lapsui anteriorem facit haec demum collocet post praevisum humani generis in Adamo lapsum: Adeoque e duobus ejus Sententiae incommodis alterum facile vitat, constante nimirum ex ipso lapsu justitiâ Dei reprobantis quoscunque filiorum peccatoris Adami: At posteriori illâ difficultate, de vocatione scilicet reproborum ad promissiones faederis & fidem Christi ex intentione Dei ad solos electos praecisè pertinentes non minùs urgentur qui hâc viâ incedunt, quàm durae illius sententiae assertores.  

Quarta Sententia, intermedia secunda, viz. Armin.  Creatio hominis. Faedus operum. Lapsus in Adamo. Mors Christi. Faedus Gratiae. Auxilium generale (ex parte Dei) sufficiens ad conversionem. Electio quorundam ex beneplacito voluntatis. Praeteritio reliquorum sine auxilio gratiae specialis. Auxilium gratiae specialis supersufficientis & efficacis, quâ infallibiliter & ●otu convertuntur. Infidelitas & impaenitentia, Fides, charitas, etc. radicatae. Fides, etc. Scil. Temporariae. Perseverantia Apostasia Salus aeterna. Mors aeterna.  
Scripsit non ita pridem (cum in superis esset) Reverendus quidam praesul nostrae Ecclesiae, brevem censuram super quinta capita doctrinae in Belgio controversa, quae passim in manibus eruditorum teritur; ejus hanc arbitror fuisse sententiam, quantum ex illo opusculo existimare licet, in quo media incedens via utriusque extremae incommoda haud incommode declinavit; Si vir pius & inter primos eruditus id egisset fusius & consulto, ut seriem decretorum Dei, causarumque & mediorum salutis integram exhiberet, non dubito quin ista omnia explicatius propositurus fuisset & accuratius; quo minus tamen in hac sententia (prout jam supra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expressa est) acquiescam, praeter alia nonnulla illud imprimis facit quod auxilium generale sufficiens ad conversionem praedestinationi praeficiat, nulla interim facta uspiam mentione vocationis externae in verbo, quum auxilium generale ejusmodi aut non sit omnino concedendum, aut certe cum externo salutis medio praedicatione scilicet Evangelii conjungendum, ut sit commune electis & reprobis intra pomaeria visibilis Ecclesiae, non generale per extentionem etiam ad eas gentes quae de salute per Christum parta ne fando quidem audivere.  

Quinta Sententia intermedia tertia.  Creatio generis humani. Faedus operum sive legale. Lapsus in Adamo. Mors Christi pro genere humano. Faedus novum & Evangelium de Justitiâ & salute per fidem in Christum. Electio quorundam in Christo omnino gratuita, ut participes sint faderis, adeoque justitiae fidei & salutis per Christum partae, hujus decreti executio fit per media.  Preteritio reliquorum & in massâ corruptâ derelictio, in manifestationem gloriae justitiae Del. Extraordinaria de quibus non est a nobis aliquid temere statuendum. Ordinaria gratia Communis (et improprie dicta) vocationis externae per verbum & sacramenta. visibilis Ecclesia & Mixta. Defectus gratiae communis & vocacionis & externae per verbum & sacramenta. Gratia specialis (& 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicta) salutaris & secundum propositum vocationis ●…ternae & efficacis per spiritum sanctum renovantem corda electorum pro cujusque scilicet mensurâ & captu, viz.  Defectus gratiae specialis & vocationis efficacis unde sequuntur vel Viz.  Vel Infantum per gratiam sacramentalem in baptismo collatam modo nobis imperceptibili. Adultorum per infusionem gratiarum habitualium fidei, etc. Gratiae umbratiles & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictae ut in hypocritis.   Caecitas mentis & obduratio cordis ut in apertè impiis & prophanis. Perseverantia infide & gratiâ.  Apostasia finalis. Impaenitentia finalis. 

Infidelitas pravae dispositionis,  
Infidelitas pure negationis.   Salus aeterna.  Mors aeterna.  
De hâc Sententiâ quintâ & ultimâ, operae erit fortassis pretium inquirere, an non sit tutior & communior ad vitandas difficultates, quibus premuntur duae Sententiae, quàm duarum reliquarum alterutra, videtur conformis doctrinae sacrae paginae, scriptis Orthodoxorum patrum, nec non in iis, Aurelii imprimis Augustini, & Confessioni Ecclesiae Anglicanae.   
FINIS.  

It was the saying of Theodoctes, a famous Philosopher (as Stobaeus relates it, Serm. 66.) that every man desired two things, which when they had obtained, they were quickly with them tired, viz. Old age, and Wives; I may add a third, to be in Print; Importunity hath halled this to the Press; the Press hath in some things erred 
— Liber optimus ille  
Qui minimis urgetur, sed sine crimine nullus;   
The material mistakes are mostly in the Latin or Greek, and here marked, what punctual or literal do occur, be so candid as to correct.  

ERRATAS.  
PAge 1 read Worshipful, and line penult. Pythagoras, p. 3 r. Volusian, p. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 8 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 9 was at, r. were at, p. 11 in Marg. r. in omni tempore, p. 12 in Marg. r. in veniri, p. 15 r. (not) without a parenthesis, and absque dubitatione is misplaced, p. 28 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 29. r. even of every, p. 32 r. Trajanus his Pliny, p. 40 r. Analysi, p. 41 senescit, p 42 Marg. lavater, p. 50 read geritis for geretis, p. 51 r. nor obscurity, for not obscurity, p. 53. in Marg. r. quinam, for qui non, p. 54 r. praedicandum, for praecandum, p. 61 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 66 r. concionantem, for conscionantem, p. 69 r. the Apostl's, for the Apostle, p. 78 put our time line ult. p. 79. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 92 r. Phocylides, for Pocyl. p. 95 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 96 r. vir pius, for ver, p. 108 r. cessat Diabolus, in Marg. p. 124 r. ever for never, p. 125. r. most zealous, for more zealous, p. 136 r. gratia suadet, p. 137 r. exutroque temperatus, p. 139 r. was not, l. antep. p. 149 four Corner'd, p. 154 r. motions, for motives, p. 162 r. excessive, for accessive, the same in p. 198 p. 178 resp. affirm, for Neg. p, 182 1. God's wonder, p. 197 r. Joabs, for Jobs, p. 218 r. inveniri, for invenire, p. 233 r. Epicurus, for Elurus, and polentam, fer popicentam, p. 235 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 237 r. jacet, for jacit, p. 240 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 238 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 251 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 273. for fin, r. sin, p. 282 for fufius, r. fusius, p. 318 for pertenire, r. pertinere.    

Books lately printed for Thomas Parkhurst, at the Sign of the three Crowns over against the great Conduit, at the lower end of Cheapside.  

A Learned Commentary, or Exposition upon the first Chapter of the second Epistle to the Corinthians, by Dr. Richard Sibbs, published for public good, by Thomas Manton, Folio.  
There is newly come forth Mr. William Fenner his Continuation of Christ's Alarm to drowsy Saints, with a Treatise of Effectual Calling: The Killing Power of the Law: The Spiritual Watch: New Birth: A Christians engrafting into Christ: A Treatise on the Sabbath, which were never before printed, bound in one Volume, Fol. and may be had alone of them that have his other Works, as well as bound with all his former Works, which are now newly printed in the same Volume.  
Truth brought to light, and discovered by time, or an Historical Narration of the first fourteen years of King James, in 4ᵒ.  
The Journal or Diary of a thankful Christian, wherein is contained Directions, for the right method of keeping and using, according to the Rules of Practice; a Day-book of National and public, personal and private passages of God's Providence, to help Christians to thankfulness, and experience. By John Beudle, Minister of the Gospel at Barstone in Essex, large 8ᵒ.  
Mr. robinson's christian's Armour in large 8ᵒ.  
Book of Emblems, with Latin and English verses made upon (Lights) by Robert Farlie, small 8ᵒ.  
Grace to the Humble, as preparation to the Sacrament in five Sermons, by Dr. John Preston.  
Picturae Louventes, or Pictures drawn forth into Characters, 12ᵒ.  
A most Excellent Treatise containing the way to seek Heaven's Glory, to fly Earth's Vanity, to fear Hell's Horror, with godly Prayers, and the Bell-mans' summons, 12ᵒ.  
Jonson's Essays expressed in sundry Exquisite Fancies.  
The one thing necessary: By Mr. Thomas Watson, Minister of Stephens Walbrook, 8ᵒ.  
〈◊〉 in the House of Mourning, because of Sin and Suffering, being an Exposition on the fifth Chapter of the Lamentations, by D. S. Pastor of Upingham, in the County of Rutland.  
Groans of the Spirit, or the Trial of the Truth of Prayer.  
A Handkerchief for Parent's Wet-eyes, upon the death of their children or friends.  
The Dead Saint speaking to Saints and Sinners living, in several Treatises, viz. On 2 Sam. 24.10. on Cant. 4.9. on John 3.15. on John 1.50. on Isa. 58.2. on Exod. 15.11. Never Published before. By Samuel Bolton, D. D. late Mr. of Christ's College in Cambridge.  
Four profitable Treatises very useful for Christian practice, viz. The Killing Power of the Law. The Spiritual Watch. The New Birth. Of the Sabbath. By the Reverend William Fenner, late Minister of Rochfort  
Peoples Need of a Living Pastor, at the Funeral of Mr. John Frost, M.A. by Mr. Zach. Crofton.  
A Treatise against the Toleration of all Religions, By Mr. Tho. Edward's.  
Chatechizing Gods Ordinance in sundry Sermons, by Mr. Zachar●…●elton, Minister of Buttolph's Aldgate London, the second Edition, corrected and augmented.  
A Coppy-Book methodised and engraven, by Thomas Cross, wherein fair Writing is expressed, by which one may learn to write of himself that can but read.  
Dr. stoughton's thirteen Sermons containing the form of sound words, and some other Treatises.  
The Godly Man's Ark, or City of Refuge, in the day of his Distress, discovered in divers Sermons, the first of which was preached at the Funeral of Mris. Elizabeth Moor. Whereunto is annexed Mrs. Elizabeth Moor's Evidences for Heaven, composed and collected by her in the time of her health, for her comfort in the time of sickness. By Ed. Calamy. B. D. and Pastor of the Church at Alderman-bury.  
A Theatre of Political Flying-Insects. Wherein especially the Nature, the Worth, the Work, the Wonder, and the Manner of Right-ordering of the Bee, is discovered and described. By Samuel Purchas, M. A. and Pastor at Sutton in Essex.  
There are going to the Press some new Pieces of Mr. William Fenners, late of Rotchford in Essex, never yet printed, preserved by a special providence, one of which is a second part of his wilful Impenitency, being five Sermons more that he preached upon the 18. of Ezekiel and the 32. verse.   
FINIS.