An assize sermon preached before the Right Honourable the Lord Chief Justice Glyn and Mr. Serjeant Earle, judges of Assize at Bridgnorth in Shropshire, July the 2d, 1657 / by Thomas Gilbert ...

An assize sermon preached before the Right Honourable the Lord Chief Justice Glyn and Mr. Serjeant Earle, judges of Assize at Bridgnorth in Shropshire, July the 2d, 1657 / by Thomas Gilbert ...

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Title page

TO THE RIGHT HONOURABLE THE Lord Chief Justice GLYN.

TO THE WORSHIPFULL EDMVND WARING Esq High Sheriff of the County of SALOP, and Captain of the County-Troop.

AN ASSIZE SERMON.

Vse and Application.

Special Application to the special Occasion:

For MOTIVES to this DVTY.

DIRECTIONS:

Let THEM

To the Council Learned in the Law.

To the Witnesses.

Errata.

§

§

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AN ASSIZE SERMON, Preached before the Right Honourable the Lord Chief Justice GLYN, and Mr Serjeant EARLE Judges of Assize at Bridgnorth in Shropshire, July the 2d 1657.

By Thomas Gilbert Minister of the Gospel at Edgmond in that County.

LONDON, Printed by A. M. for Francis Tyton at the Three Daggers in Fleet-street, 1657.

TO THE RIGHT HONOURABLE THE Lord Chief Justice GLYN.

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Right Honourable;

THis pains which another call'd to the Pulpit, your Honour hath commanded to the Press: I would hope but to a second Impression of it, the first being in your own and others hearts. Your attention spake your affection to it in the preaching: your judgment of it (so much above mine own) will be Apologie sufficient for the Printing (in this almost as much Printing as Scribling [Page] age:) and your Authority commanding it the Pr [...]ss, hath even therein engag'd for the Patronage of it printed. I promise my self also the third Impression in the whole course of Judicature, at the stern whereof your Honour sits Lord Chief Justice, hearing (and I am perswaded deservedly) The best Book-man of the Nation, and knownly no less exquisitely able in the disquisition of a Cause, then in the knowledg of the Rule: Now if your Honour either already did not, or did not still resolve with this, either Ability to answer your Trust, and make good your Style, you would not have desir'd the light of this Sermon also to stare you in the face.

Nor may this Sermon have its use onely with your Lordship in this your so Honourable Publick station, but more especially in your private Christian cap [...]city, as your Remembran [...]er, in all, often to lay your self to the line of that Law of Liberty, by which Publick Judges, as well as private Christians must be judg'd. That the Lord would follow it with his Blessing, both Preach'd and Printed, to some measure of usefullness, both to your Honour and others, is the prayer of

Right Honourable,

Your Honours most humble Remembrancer at the Throne of Grace, THOMAS GILBERT.

TO THE WORSHIPFULL EDMVND WARING Esq High Sheriff of the County of SALOP, and Captain of the County-Troop.

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Truly Honour'd Sir;

THis Sermon is not bec [...]me less Yours for becoming so much Anothers: Nor will that Honourable Person grudg You a part in the Dedication from whom the whole had its Rise. Its appearance in another Dress, doth no more vary the Case, than a Servants changing his cloathes changeth his Relation to his Master.

You have in your single Hand a two-fold POSSE both Civil and Military of this County; an Interest in it above both; and I think for your time above any Gentlemans of your Rank in any County of England. You have received all from the Supreme Lord, and must render an account of all to the Supreme Judg held forth in this Sermon. Which that you may doe with Joy, and not with Grief, when judg'd by the Law of Liberty, is the Prayer of

Truly Honour'd Sir;

Your Friend and Chaplain THOMAS GILBERT.

AN ASSIZE SERMON.

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JAMES IId VER. XIIth

So Speak Ye, and so Do, as they that shall be judged by the Law of Liberty.

THE NINE first Verses of this Chapter,Coherence. mine Apostle bestow's in reproving those he writeth to for, and dehorting them from their sinfull respect of Persons; and after sundry Arguments to that purpose manag'd, and an emergent Objection in the tenth and eleventh Verses, by way of Prolepsis, or Anticipation answered, he layeth in a most powerfull Argument in my Text, as especially against the fore-mentioned, so generally against all sinfull: and for all gracious behaviour, the most free and impartial [Page] Judgment they were to expect from God, according to his most free and impartial Law.

So Speak Ye, and so Do, &c.

In the words you have

Division.1. A two-fold Act.

1. Obedience.

2. Judgment.

2. A two-fold Agent.

1. Man of the Act of Obedience expressed, YE.

2. God of the Act of Judgment implied in both the Act and Rule of Judgment.

3. Mans Act of Obedience commanded, and that in two Particulars.

1. Words—Speak.

2. Works—Do.—And these two us'd by a Synecdoche of some Specials for the whole general of Obedience; Thoughts too here to be understood, as Ver. 4th expressed.

4. As mans Obedience commanded, so Gods Judgment foretold, shall be Judged.

5. Gods Judgment foretold in form of a Motive to mans Obedience commanded in form of an Exhortation, So Speak, and so Do, as they that shall be judged.

6. One and the same Rule both of Mans Act of Obedience, and Gods Act of Judgment, THE LAW OF LIBERTY: Which Phrase only is of necessity to be explain'd.

E [...]plica [...]ion. [...], by a common Hebraism for [...] the Law of freedom for the free Law; (as to name no more examples) Eph 4.24. [...] for [...], Holiness of truth, for true holiness. Now where the Genitive of the Substantive, is by such an Hebraism used for an Adjective of quality, it is to express the [...]minent measure of the quality; and accordingly ye have in the fi [...]st Chapter, Vers. 25th of this Epistle, this same Phrase by this same Apostle thus fil'd up, The perfect Law of Liberty or Freedom, for the Law of perfect Freedom, or the perfectly free Law; A Law so free that nothing is wanting to the freedom of it. So that here the Law of Liberty or freedom is as much as the most [Page] free Law; most free from all partial by-respects censur'd in the Context. A most free and impartial Rule of mans Obedience, commanding Obedience, and forbidding disobedience of one kind as well as another, to one person as well as another, and a most free and impartial Rule of Gods Judgment of all persons whomsoever, according to whatsoever their obedience or disobedience. This Interpretation however Commentators vary, the Phrase it self, scope, and context, the best Rule of expounding necessarily bespeak.

So that now the whole amounts to thus much: Be you sure in your Obedience to conform to the Impartial Law of God;A brief Paraphrase. For God will be sure to conform to it in his judgment of you.

And passing t [...]e several Observations the severals of this Text would furnish out; The Doctrine that taketh in the main strength of the whole, and therefore deserveth to be insisted on, is this:

The same Law of God is the Rule of Mans obedience, and of Gods Judgment. Doctrine.

This I shall first prove by Scripture, and then answer some Quere [...] for the better clearing of it.

For S [...]ripture-proof take one out of the Old T [...]stament.

Isaiah 33.22. The Lord is our Judg: Confirmation. the Lord is our Lawgi [...]r. As Judg he observes the same Law for the Rule of his judgment, which as Lawgiver he appoints the Rule of mans obedience.

Out of the New Testament two or three Proofs.

Joh. 12 48. The Word that I have spoken, viz. as a Rule of obedience now, THE SAME shall judg him, viz. as a Rule of Judgment at the last day.

Rom. 2 16. In that day when God shall judg the secrets of men by Jes [...]s Christ, according to my Gospel. God who delegates Christ the Judg, appoints the Rule of Judgment, the same as of mans Obedience Pauls Gospel; Not any fifth Gospel written by Paul as some of the Papists fondly imagine; nor yet the Gospel written by St Luke as Pauls Amanuensis; But the Gospel, saith Austin Aug. lib. 20. de [...]v. [...] c [...]p. 14., contain'd Propheticis & Apostolicis Libris, in the Books of the Apostles and Prophets; called PAVLS, because he is the Preacher of it, by much better right then I [Page] call JAMES MINE APOSTLE, when Preaching upon a T [...]xt of his Epistle.

Rev. 20.12. The last Proof I shall offer, ye have a solemn representation made to John by Vision of the last general Assize, the Throne set, Books open'd, and dead judg'd. Orig cap. 14. ad Rom. Origen and Ambr. in Psal 1 Ambrose interpret the Books there said to be open'd, the Books o [...] mens Conscience, and Gods omniscience. Aust ubi supra & Hom. 17. in Apoc. prope med. Austin and our old Countrey-man Bede, the Bo [...]ks o [...] the Old and New Testament. Why may not these Antients divide the truth between them? When it's said the Books were opened, I conceive both may be taken in. When it's said t [...]e dead were judged out of those things which were written in the Books according their works, I conceive both must be taken in, Origens Books, the Books of mens conscience, and Gods omniscience, as Records of Fact; Austins Books, the Books of the Old and New Testament, as Records of Law; That in these (as Austin saies) might be seen what Laws God hath commanded to be observed in those. Not as Austin in that of life, how men had, or had not observed them.

The Point thus proved, I shall now in the second place make some Queres for the better learning of the Doctrine.

Amplification.QUERE I.

Quere I. How the same Law of God is the Rule of mans Obedience, and Gods Judgment.

Answ. Answ. The same Law in different respects. The Rule of

Mans Obedience in the Precepts and Prohibitions;

Gods Judgment, in the Promises and Thre [...]tnings.

1. The Law of God is t [...]e Rule of mans Obedience in the Precepts, and Prohibitions: For, as where no Law is, there is no Transgression: no sins of Commission, where no Negative Laws or Prohibitions; No sinnes of Omission, where no Affirmative Laws or Precepts: So where no Law is, there's no Obedience neither; Man might, and must have been subject to God, as supreme Lord without any Laws; He could not without Laws be obedient to God, as Rector.

2. The Law of God is the Rule of Gods Judgment in the Promises and Threatnings, annexed to the Precepts and Prohibitions: For as the Precepts and Prohibitions determine mans [Page] duty, and sinne, what shall be his duty, and what his sinne; so the annexed Promises and Threatnings, determin Gods Rewards and Punishments; The Promises, what shall be Gods reward of mans duty the Threatnings, what shall be mans demerit of Gods punishment for his sin. So that had no Promise been annexed to the Precepts and Prohibitions, man obeying both, had indeed been capable of reward, but God is not bound [...]o conferre it: and had no Threatning been annexed to the Precepts and Prohibitions, man disobeying both had indeed been capable of Punishment, but not bound to suffer it, much less God to inflict it: For the very Threatning annexed in the meer nature of a Threatning, if it be not a denunciation also, b [...]nds not God to inflict, but man only to suffer if God inflict. I have been the more brief in this first Quere, because to be more large in the second.

QUERE II.

What Law of God it is that is the Rule of mans Obedience and Gods Judgment? Quere II.

Answ. Not one and the same Law to all,Answ. but different according to the different state and condition of the persons to be ruled and judged by it; yet so, that the same persons have still the same Law, the Rule of their Obedience, and Gods Judgment.

Now there's a three-fold different state and condition of persons to be rul'd and judged by the Law of God: Some

1. Who never had Christ, or not sufficiently discovered and proposed to them.

2. Who having had Christ sufficiently proposed to them, have not by saving Faith received and clos'd with him.

3. Who having had Christ sufficiently proposed to them, have by saving Faith received, and clos'd with him.

1. That Law of God, which is the Rule of their obedience to God, and Gods judging of them, who never had Christ, or not sufficiently discovered and proposed to them as the Law of nature, under the formality of a Covenant of works written in their hearts, if Gentiles, or in Tables also, if Jews.

[Page]None of these, whether J [...]ws or G [...]n [...]les, are requir [...]d Obedience according to the Law of Gospel-Faith never pub [...]ished among them; neither shall they be saved by that Gospel-Faith they never had in them, nor be condemn'd for want of that Gospel-Faith, never required of them in a Mediatour, never, or not sufficiently held forth to them. For Credibile sufficienter proposi [...]um ad sidem obligat: Now Christ [...]s only sufficiently proposed, where himself the end for which, and Termes, on which he is proposed are sufficiently made known: Where this is not done, there's no obligation of duty to Believe, and therefore, There can be no obligation of guilt for not so believing. So that here the Gospel can neither be the rule of mans Obedience, nor of Gods Judgment. But

1. If they be Gentiles, in this condition, their obedience or disobedience shall be scan'd according to the Law of nature written in their hearts, (and this Law of nature written in mens hearts being as capable of sanction by Promises and Threats, as written in Tables) judgment accordingly passed on them. See both these Rom. 2. v. 14. this Law their rule of [...]bedience: These having not the Law, are a Law unto themselves. Ver. 12. this Law Gods Rule of Judgment; They shall perish without Law; Gods judgment of all such, a judgment of condemnation for their disobedience to the Law. For though some of them may do (as the Apostle saith) [...], the things contained in the Law, he meaneth but some things; And of those some things for the matter, which they do, contain'd in the Law; they do nothing for the manner and measure of doing required by the Law. Now D [...]ut. 6.25. it shall be our righteousness if we observe to do all these Commandements before the Lord of God, As he hath commanded us; not only All, commanded for matter, but As commanded for manner or measure, or no Legall Righteousness.

Object.And if it be here Objected, That th [...] same essentials of the moral creature, (according to that of the Apostle) are a Law unto themselves, are at once mans both Rule and Principle of obedience, and therefore, The one cannot be more perfect, or imperfect than the other; and an imperfect principle may come up to perfect obedience to a Rule equally imperfect with it self, [Page] and so Gods Judgment must be according: Not to dispute the Suppositum.

Answer 1. The condition of the Law of nature, as it hath the Super-added formality of a Covenant of Works is such,Answ. 1. that being once broken it can never be performed by him that breaks it. The souls of just men made perf [...]ct, could not con [...]inue a moment in Heaven, in the right of their own perfect inherent righteousness; it being the righteousness of persons who had sin'd.

2. That the esse [...]tials of the moral creature, Man, if they 2 have the capacity of a Law to be obeyed, as well as of a principle to obey; yet in the capacity of a Law, they are a necessary Law, so requiring, that they cannot but require obedience; But in the capacity of a Principle they are a free principle, so able to yeeld, that they may not yeeld obedience: And, (which is more) never did any fallen man do what he was able by his essentials, as a Principle of obedience to the same essentials as a Law.

3. That man at first had not only natural principle enableing 3 him to do the things for the matter contain'd in the Law, but a supernatural Principle also enabling to the manner of doing required by the Law; That by his fall his naturals were indeed but corrupted, and that perhaps equally, both as a Law requiring of, and Principle enabling to the things to be done for the matter; But his supernaturals enabling to the gra [...]ious manner of doing were wholly lost.

4. That man hath indeed by sinne, as much blur'd, and blotted, rent, and razed his counterpart of the Law, and Covenant of works, as he hath vitiated, and weakened his natural Principle; But God hath kept his counterpart of the same Law pure, and entire. Now Gods procedure in judgment will not be according to Heathen mens rent, and razed, but his own pure and perfect counterpart of that Law; as a Landlord will deal with a Tenant in the like case of a Lease.

So that the Infidel Heathen, as he sinnes without, shall 4 also be judged by God to perish without Law i. e. doth not in sinning, shall not in judging come under the aggravation [Page] of the Jews sinne against, or judgment by the Law written in Tables, no more then of the unbelieving Christians sin against, or judgment by the Gospel; But shall be judged by, as he sinnes against the Law written in his heart, and not only as in his heart corrupted and defaced, but as in the uncorrupt counterpart, the great Judg keepeth by him.

2. Whereof more briefly, if they be Jews in the forementioned condition (as 'tis conceiv'd many of those people especially since the dispersion are) their obedience, or disobedience shall be measur'd according to the line, and rule of the Law written in Tables, and Gods proceeding in Judgment with them accordingly. Rom 2 12. As many as have sinned in the Law, shall be judged by th [...] Law, 'tis clearly spoken of the Jew; As many as have sin'd [...] in the Law, commonly interpreted by [...] having the Law: But I conceive there's more, much more in the expression then so: [...], In the Law, means in the midst of so much Law, in the face and light of so pure and clear Law: As many as have thus sin'd in the Law shall be accordingly judged by the Law, so much more severely, then the Infidel Heathen, as they have sin'd more hainously against a perfect Transcript by the hand of that perfect counterpart in the hand of the great Law-giver himself, never purchased to the Infidel Heathen: Rom. 2.9. Tribulation and anguish upon every soul that doth evil, of the Jew first, and also of the Gentile.

2. Those who have had Christ, whether Jews, or carnal Christians, sufficiently proposed to them, but never by saving Faith closed with him, have both Law and Gospel the rule of their obedience, and shall have of Gods Judgment.

They have

1. Both the Law, and Gospel the Rule of their ob [...]dience.

1. The Law and Covenant of Works, because they are under it; under it as the Law of nature, as men, that, binding all whether in, or out of Christ to its obedience; under it as the the Covenant of Works, as men out of Christ, there being but two Covenants of Works, and grace between God and man, and every man under one of them, if not that of grace, the other of works: For, neither could mans first disobedience, [Page] nor succeeding disability thereupon bastle the rigorous demands of it's Precepts.

2. The Gospel also is to such a rule of obedience requiring them to come under its new Positives of Faith and Repentance. Mar. 16.15 Preach the Gospel to every creature. 1.15. Repent and b [...]lieve th [...] G [...]sp [...]l. Whatsoever the Law speaketh, it speaks to them that are under the Law, but the Gospel speaks to men that yet are not under, to come under it, and it's their great sin that they do not obey.

2. Such shall have both Law, and Gospel Gods rule of Judging them.

1. The Law and Covenant of Works, because broken by them, Gal. 3.10. Cursed is every one that continueth not in all things which are written in the Book of the Law to do them. For, if by disobeying the Precept, they did not void the powers of the Precept, much less of the Threatning. Nay, they could no otherwise forfeit the Promise, and incur the Threatning than by disobeying the Precept.

2. The Gospel and Law of Faith, because they finally reject it: Now 'tis more hainous finally to dis-believe the Gospel, then first to disobey the Law: And this aggravates as their sin against the Gospel as the rule of their obedience, so also the wrath of the Gospel against them, as the Rule of Gods Judgment.

John

13.22.

3.18, 19

3. Those who have had Christ sufficiently proposed to them, and by saving Faith closed with him, have both the Gospel, and Law of nature, or moral Law the rule of their obedience to God, and shall have both Gods rule of judging of them.

1. They have them the Rule of their obedience unto God.

1. The Gospel requiring of them perseverance in obedience to it's Positives. Be thou faithfull unto death, Rev. 2.10. For as faith is required to the getting, so perseverance in Faith to the keeping of a Gospel Title.

2. The moral Law or Law of nature requiring Perseverance, and improvement in obedience to its morals. 1 Cor. 15. ult. [Page] Alwaies abounding in the work of the Lord. And this their obedience not, to God as Creatour only, but as Redeemer also: Not as it self the condition of the Covenant of Works, but as fruit, and evidence of the condition of the Covenant of Grace Gospel Faith, and the way to the poss [...]ssion of that Inheritance Gospel Faith entitles to.

2. Such shall have both these the rule of Gods Judging them.

1. The Gospel in the Promise of life annexed to its Possitive of believing.

For such is bo [...]h the wisdom and mercy of God, that that life man forfeited by transgressing a Legal Positive eating the forbidden fruit; he should recover by obse [...]ving a Gospel-Positive Faith in a Med [...]atiour. Faith in God is of the Law Moral; Faith in a Mediatiour a Gospel-Positive; Now to this Gospel-Positive is annexed the Promise of ete [...]nal life. Act. 13.39.—16.31, &c. And from this Gospel-Promise of life annexed to this Gospel-Precept of [...]aith in a Mediatour, hath faith the nature and notion of a Title, and will accordingly be so judged by God. In relation to the Precept it hath the nature of obedience, in relation to the Promise the nature of a Title. There is indeed in the nature of Faith, as a receiving Grace a peculiar aptitude above other Graces to become a Title, but that it actually becomes such is from the constitution, and ordination of God by his Gospel-Promise.

As the Rain-bow had its peculiar aptitude by nature above all other Meteors to become the Sign of that Covenant God made with Noah, no more to destroy the World by Water; that Bow being alwaies placed by the Pencil of the Sun beames, in so thin a dewy Cloude from which no great Rain can ensue; but that it should be a sign of no universal deluge ever after to ensue from the collection of any other Clouds was meerly by Divine Institution.

So Faith of its own nature as a receiving grace had a special aptness above all other graces to become the condition of the Covenant of Grace; But that it actually became such, the condition of the Covenant of Grace, and title to the Grace of the Covenant, was meerly by the free Constitution of God. And his Judiciary Sentence will be according to his Gospel-Constitution.

[Page]2. And as God will judg here according to his Promise, annexed to his Positive Precept of the Gospel for Faith in a Mediatour; so will he judg here too according to his Promise, annexed to his moral Precepts of the Law for obedience, as fruit and evidence of that Faith, Rom. 8.1. Mat. 25.34, 35, &c.

In the former place non-condemnation, and consequently salvation is made the priviledge both of those that are in Christ by Gospel-Faith, and those that walk after the Spirit, but principally of a state in Christ by Gospel-Faith, of walking after the Spirit as Characteristical and signative of that state and condition.

In the latter place you have the Sentence passed accordingly: Come ye bl [...]ssed o [...] my Father. There's their [...] Adoption and Sonship by Chr [...]st, with the blessedness of that state: Receive the Kingdom: There's the Inheritance adjudged to them. For ye have done, so, and so that (For) not inferential of the moral meritoriousness of their works of mercy to Christ and his Members, but of their own Membership by faith evidenced by their works of mercy to their fellow-Members.

Thus largely, too largely I fear for the Straitness of time though not for the weight of the things, of the second Qu [...]re.

A third Quere should have been

What manner of Rul [...] of mans Obedience, and Gods Judgment the Law of God is?

And for Answer I should have shewed that 'tis

1. An obliging Rule, for that's the nature of a Law, Regula Obligans, I think as just a definition of Lex as most given.

1. An obliging Rule in respect of mans obedience; As a Rule 'tis an Act of the Divine understanding shewing man in what way he may walk as his convenience, Regula indicat, as an obliging Rule or Law, 'tis an act of the Divine will requiring man to walk in that way as his duty, Lex imperat. See both these in that one Scripture, Mich. 68. He hath Shewed thee, oh man, what is good: There's the Proper Act of the Law of God simply [Page] as a Rule; And what doth the Lord Require of th [...], &c. There's the proper Act of the Law of God as an obliging Rule.

2. An obliging Rule in respect of Gods Judgment, and there proportionably as a Rule it shews what rewards God may apportion to mans obedience, or punishments to mans disobedie [...]ce. As an obliging Rule or Law i [...]'s obliging upon God to conferre such rewards upon mans obedience, and obliging, not upon God to inflict, but upon man to undergo such punishments upon his disobedience, if God infl [...]ct them on him.

2. The first obliging Rule: As the will of God exerting or putting forth his natural pow [...]r or strength, is in natural things the first effici [...]nt cause; So the will of God exerting, or putting forth his moral power or authority, is in moral things the first obliging Rule: and as all things in nature act dependingly upon the Will of God, putting forth his natural power as the first efficient cause: so in morality all Laws oblige dependingly upon the Will of God putting forth his moral power as the first obliging Rule, whether in point of obedience or judgment. This, such Judges and Pleaders of Law, as are Makers of Law too among us, have special reason to take notice of. Therefore for the exellently both full and clear handling of this Point and many singular Corollaries drawn down from it, I shall referre them to Petr. de Alliaco the Learn [...]d Cardinal of Cambray in Princ. in Prim Sentent. in quaest. d [...]term. in vesper. ad calcem. 4.•• Senten.

3. A Rule obliging in the first place to obedience, and in the second to Judgment. First, obliging man to obedience, and secondly either upon his performance obliging God to conferre the rewards promised, or upon his non-performance obliging man to suffer (if God inflict) the Punishments threatned. This clear, as in the nature of the things, so in the order of the Words in the Text; So Speak Ye, and so Do, as they that shall be judged.

4. A most freely and impartially obliging Rule both in point of obedience and Judgment. This too in the Text: The Law of Liberty, and that in the Explication sufficiently cleared, and we have not time, actum agere.

[Page]These Reasons also of the Point had been given, would the time have permitted.Reas.

1. That there might be nothing of encouragement wanting 1 to obedience, or of discouragement to disobedience, God would have the Promises and Threatnings as clear in the same Law as a Rule of Judgment; As the Precepts and Prohibitions are in it, as a Rule of obedience, that man might obey having respect unto the recompence of the Reward; and perswaded by the terrours of the Lord beware of disobedience.

2. That there might remain nothing of pretext or excuse to 2 those who walking not according to the Precepts and Prohibitions of the Law of God as a Rule of obedience shall be sentenc [...]d according to the Promises and Threatnings of it as a Rule of Judgment to lose the Rewards promised, and incurre the Punishments threa [...]ned. They cannot say, if we had known, our disobedience should have been so sadly attended with the depriving of so great rewards, and inflicting of so great punishments, we would have obeyed, when the Promises and threatnings are as clear in the same Law of God as the Precepts and Prohibi [...]ions.3

3. Because, as man cannot obey or disobey God but in relation to a Law; so neither can God judg man, obeying, or disobeying, but in relation to a Law. As man (as before you heard) might have been subject to God as supreme Lord, not obedient to him as Rectour without Law, so proportionably God as supreme Lord could have disposed of; He could not as Rectour judg man without Law, nor judg him according to any other Law, than what's the Rule of his obedience: For, this would be no more judiciary then, but as much arbitrary as the other.

The Point now sufficiently clear'd and confirm'd, I come at length to

Vse and Application.Vuse.

1. To all in general.

1. Information.1. Information.

1. The Power of God is the supreme Power of the World. 1 As Legislation making of Laws to determine the civil obedience, [Page] and disobedience, rewards and punishments of all the people in a Nation, is an act of the supreme Power (wheresoever it reside) of the Nation: so to make Laws to determine the spiritual obedience, and disobedience, and the temporal, spiritual, and eternal rewards and pu [...]ishments of all the people in the world, must needs be an act of the supreme Power of the world.

2 2. How far the Majesty of Heaven is from aff [...]cting the exercise of an Arbitrary power. The great Potentates of the earth have it not, and would usurpe it. The great, and only Po [...]entate of Heaven and Earth hath it, and will not use it, except in case of extraordinary concernment to his own glory, and his Subjects good, and then as little, and with as speedy return as may be to methode, or course of Law again, as in the case of bringing in the New Covenant by Christ. According to his absolute Power and Dominion he might (had he pleased) have disposed of, as he pleased his whole moral Creature; all man-kind to their last end of weale or woe, meerly as Lord without any Law; but he was pleased to become Law-giver, and according to his Laws given, will dispose of them to their last end as Rectour.

3 3. God will never judg the best works of meer men meritorious: God judgeth according to the nature of the things to be judged, and according to his own Word the Rule of Judgment. That good works merit of their own nature, not many at this day of the Papists will affirm; and as such (as you heard in the Doctrine) they are only capable of, do not merit a reward. That they merit by any Ordination of God in his Word, all the Papists together, will never be able to prove. He hath indeed Ordained that the least good work, even a cup of cold water to a Disciple, shall have a reward: not that the greatest, even fire and faggot for the Master Christ himself, should merit a reward. He hath Ordained Christ should merit; they should have, not deserve a reward.

4 4. In evil works, sinne and guilt differ. As the former noted against the Papist, so this against the Antinomian, who will have sinne and guilt to be one and the same thing, and tells us we [Page] can never have sound peace, till we see the filth and power, as well as the guilt of sinne, charged upon Christ: But the difference between them I make out from the Doctrine thus:

1. They have relation to the Law under different Considerations; Sinne as the rule of obedience, guilt as the rule of Judgment

2. They have relation to different parts of the Law; Sin to the Precepts, and Prohibitions, as a rule of obedience; guilt to the Threatnings as a rule of Judgment.

3. They have different kinds of Relation to the different parts of the Law under those different Considerations; Sinne, a relation of deformity to the Precepts and Prohibitions, whereto it is contrary as a Rule of Obedience to the Precept (if a sinne of omission,) to the Prohibition (if of commission.) Guilt a relation of conformity, to the Threatning whereto it's agreeable, as a rule of Judgment: For 'tis agreeable to the Threatning that sinne should deserve death in all, bind over unto death in all out of Christ; Now Divines make that desert of punishment the habitual, as this obligation unto it, the actual guilt of sinne.—So much for Information. I come now to

2. Several sorts of Inference according to the several conditions of people mentioned in the Doctrine. And

1. It calls for pity and Prayer for those whether Gentiles, or 1 Jews that never had Christ, or not sufficiently proposed to them. There being none other name under Heaven given amongst men, whereby they must be saved, neither is there salvation in any other, Act 4 12.

That if Gentiles, God would make Christ a Light, yet further to enlighten them: That the people which sit in darkness, and see no light, may have this great light shining unto them, that the fulness of the Gentiles may be so brought in.

That if Jews, God that first perswaded Japhet to dwell in the Tents of Sem, would now perswade Sem to dwell in the Tents of Japhet, that the Children of Israel may return and seek the Lord their God, and David (the Sonne of David) [Page] their King in these letter daies; Look unto him, whom they have pierced, and mourn, that his blood be no longer upon them, and their Children, only, in the guilt of it; but for the pardoning of the guilt of that blood shed, and all other their sinnes. This should we say for our Elder Sister, which hath no Breasts in the day she is to be spoken for; that the Scatterings of the Jews may be recollected and grafted in again.

That whether Gentiles, or Jews, they may not have the Law, and Covenant of Works Gods Rule of Judging of them, with a Judgment of condemnation, but the Gospel, and Covenant of Grace, his Rule of judging them with the Judgment of Absolution and Salvation.

2 2. It should speak terrour to those amongst us that will not obey the Gospel-Positive of Faith enjoyned them, but will reject Christ in the Gospel sufficiently proposed to them.

1. They shall be judged with the Infidel Heathen for transgressing the Law of Works, written in their hearts, have the way to the Tree of Life armed against them with a flaming Sword in the hand of an Angel waving this way, and that way.

2. Above these, with the unbeliving Jew for transgressing the Law written in Tables; have that Law executed upon them with more of thunder, and lightning, and blackness, and darkness, and tempest, than it was promulgate and publish't with: For if so terrible were the promulgation, that Moses himself, who was out of the reach and Gun-shot of the curse of this Law, exceedingly feared, and quaked, how much more dismall, and dreadfull must be the execution of it upon those souls that fall under it?

3. Above both these, with that wrath peculiar to them for rejecting Christ so sufficiently, so much, and often, plainly, and powerfully proposed to, and pressed upon them in the Preaching of the Gospel. Heb. 2.2, 3.— 12.25. Wrath so great, that to describe it, Peter is put to the like artifice, as the Painter, who being to draw so mournfull a face, as his Art could not reach to the [Page] exact limning of, drew a shadow before it, giving leave to mens fancies to help out, and supply, where his Art was defective, and came short: So the Apostle, 1 Pet. 4.17. draws (as 'twere) the Curtain of this interogation, (What shall be the end of them that obey not the Gospel of God?) before the hideous and deformed face of hell, giving men leave to lose themselves (as himself seems to be lost) in the consideration of the thick darkness of it. For as the love of God, Eph. 3.19. so his wrath too, passeth knowledg. As neither eye hath seen, nor ear heard, 4 Cor. 2.9. neither have entred into the heart of man, the good things which God hath prepar'd for them that love him; None can conceive Heaven so heavenly, as indeed they will find it, who shall be received into those glorious Mansions: So neither hath eye seen, nor ear heard, neither have entred into the heart of man the evil things, which God hath prepar'd for those that do not love him, and obey his Gospel: None can conceive Hell so hellish, as indeed they will find it, when thrust into that utter darkness.

Now if the Lord should by this thunder clap please to awaken any among us out of their carnal security, after Christ, and Faith, let them take this one (since the time will give leave but for one) special Direction:

Let them attend upon a Gospel-Ministry, be much in hearing and meditating upon Gospel-Pomises; Such must not think to bring faith to, but suck it from a Promise: The same Gospel-Promise that conveyes from God the nature of a Title to Faith, conveyes also the grace of Faith unto men: That (saith the Apostle, Rom. 10.8. is the Word of Faith, which we preach: not only as the object of Faith about which it is conversant, or Precept of Faith by which it is commanded, but also the Instrumental meanes of Faith by which it is conveyed.

3. And lastly, It speaks to those that by Gospel-Faith have 3 closed with Christ;

1 [Page]First, It speaks comfort to such: Your Faith though in relation to the Precept as a rule of duty, a legally imperfect obedience, is in relation to the Promise as a rule of Judgment, a Gospel perfect Title, your perfect Title to the righteousness of Christ; your perfect Title to Heaven and Glory. There is no condemnation to you being in him, Rom. 8.1. Shall be none to you, believing on him, Joh. 5.24. He had nothing of his own to be condemned for; nothing of his own to be acquitted from; He was condemned to pay your debt, as your surety, and therefore you cannot be condemned too. He was acquitted from it, being paid as your Surety, and therefore you cannot but be acquitted [...]oo. He appear'd the first time with your sinne to h [...]s condemnation; He shall appear the second t [...]me without your sinne unto your salvat [...] on, Heb. 9 28. When he shall be revealed in flaming fi [...]e taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus [...]hrist, He shall come to be glorified in his Saints, and to be admired in all you that Believe, 2 Thes. 1.8, 10. When others trembling, and confounded shall hear, Depart ye cursed into [...]verlasting fire, prepared for the Devil and his Angels, according to the Threatning; you rejoycing, and exceeding glad shall hear, Come ye blessed of my Father, inherit the Kingdom prepared for you from the foundation of the world, according to P [...]omise.

2 Secondly, It bespeaks obedience from such: Too too many that pretend highest to Faith, and Christ, do not so Speak and so Do; but carry it, as if they had one Law for the Rule of their obedience, and expected another for the Rule of Gods Judgment; nay, so divide in their obedience, as if they had one Law to speak, and an other to do by, one Rule of Talking, and anoth [...]r Rule of Wa [...]king, talk of the light of grace, but walk below the light of nature; Speak according to the Gospel the Law of Faith, but do after their own hearts lust. Do you so Speak, and so Do, and so think you ought, So to Speak, and so to Do, as those that shall be Judged, &c. Think not that Christ hath redeem'd you from the guilt of your sinnes, that ye should wallow in the filth, and serve in the power of your sinnes: Think not that those sins [Page] should be with you upon the Th [...]one, that were with Christ upon the Cross; That those sins should be matter of carnal and sensual pleasure, and satisfaction to you, that were of so much Soul-trouble and sorrow unto Jesus Christ, when but imputed to him; when really inherent in your Souls. Think, ye ought no longer study how to gratifie, and how to satisfie, but how to mortifie, and how to crucifie them. Think nothing less then the very death of those sinnes ought to satisfie you, which nothing less would satisfie, and satisfie for, than the precious death of the Lord Jesus Christ. Think, and know that same God, by that same Law whereby he hath requir'd your faith, hath requir'd your obedience, as fruit and evidence of your [...]aith; that you should justifie that faith by your works, which justifieth you without your works: That being by f [...]i [...]h Heirs of the Kingdom, ye ought by obedience to walk as Hei [...]s, and towards the Possession of it. Here are many can tell you ye must go a right way to take Possession according to a right Title. So Speak ye, &c. Walk every way worthy your freedom from the thr [...]atned Penalties, and your title to the promised rewards of this Law.

I had prepar [...]d nothing for my Brethren of the Ministry, conceiving none would have been present on this preparation day to the Sabboth; But seeing, beyond expectation, the faces of so very many here, I shall by Gods assistance adventure a word to them also.

If it be so, that the same Law of God is the rule of mans obedience and Gods Judgment, Let Ministers preach it as such— Some on the one hand, preach the Law of God as the Rule of mans obedience, too little, and too much as the rule of Gods Judgment. And even here some the promised rewards of it, the bliss, and happiness of Heaven, and glory too much, and the threatned punishments of it the misery, and wretchedness of death and hell too little: Others the punishments threatned too much, and the rewards promised too little. Some on the other hand preach the Law of God too little as the rule of Gods Judgment, and too much as the rule of mans obedience: And here some Moral Precepts too much, and Gospel-Positives too little, and thereupon hear legall [Page]Preachers; Others moral-Precepts too little, and Gospel-Positives too much, and thereupon hear Antinomian Preachers. Satan hath two great designes afoot at this day; The one to dash in pieces Moral-Precepts against Gospel-Positives, and this he is carrying on by the An [...]inomian; The other to dash in pieces Gospel-Positives against Moral-Precepts, and this he is carrying on by the Papist and Socinian. The Ministers of the Gospel must set themselves to Counterwork Satan [...]n both these designes. And this shall we do if we preach the Law of God, as the Rule of mans obed [...]ence and Gods judgment in their due measure, one as well as another, and in their sweet agreement one with another, and especially if we take heed to square our own lives accordingly. So to Speak, and so to do.

Special Application to the special Occasion:

Let it be so with the gods on Earth too: Let the same Law of man be the Rule of mens Civil Obedience, and the Civil Magistrates Judgment. Let not men be required obedience according to Law, and proceeded with in Judgment according to will and pleasure, besides, and against Law. Deut. 16.19. Thou shalt not wrest Judgment. The word in the Original rendred wrest, is sometimes used in a general sense for retching or stretching of a thing into another posture then it was in. Josh 8▪ 26. Joshuah dr [...]w not his hand back [...] wherewith he str [...]tched, or which he stretched out with the spear: And so it signifies not only the wrenching or wresting of a straight thing to make it crooked, but of a crooked thing also to make it straight. And this general sense hath it's special application to Judges respectively, whether of Law or Fact: Of Law thus: Let them not in Judgment make the Law a Lesbian Rule, wrest, or crook the straight Rule of the Law, to give countenance to crooked, or discountenance to straight matters of Fact; For this would be their wresting of Judgment, wresting of the Law their Rule of Judgment. For Judges of Fact thus: Let not them strengthen crooked matters of Fact to receive countenance, or crook straight matters of Fact to receive discountenance from the straight Rul [...] of the Law: For this is their wresting of Judgment.

[Page]Sometimes the Word is taken in special sense, for bending or bowing of straight thing to make it crooked, as Gen. 49.15. [...] He bowed his shoulder. And more especially, Ezek. 7.10 where [...] a word of the same Original rendred by our Translators, The Rod: Schyndler renders Inclinans, and interprets Detorquens, perve [...]tens Rectum, the wrester or perverter of that which is right flourished; An interpretation much countenanced by that which follows, Ver. 11. Violence is risen up [...] into a rod of wickedness. And in this special sense hath its general application to Judges both of Law and Fact: Let neither the one, nor the other, call evil good, or good evil, a distorted or crooked, straight, or straight crooked: For that's no less a crooked Judgment, that judgeth crooked straight, than that which ju [...]geth straight crooked: because no less contrary to the Law the right Rule, which as it discovers straight or crooked, right or wrong matter of Fact as a Rule of obedience, so as a Rule of Judgment it discovers straigh [...] or crooked, right or wrong Judgment. For, Rectum est in [...]ex sui & o [...]liqui.

Nor is their Judgment thus wrested only, if they judg straight crooked, or crooked straight, but also (though in less measure) if they judg streight less streight; or crooked less crooked then evidence of Law, and fact discover it to be. This being contrary to the Law as the Rule of Judgment for measure and degree, as the other for nature and kinds: And therefore it follows Vers. 20. That which is altogether Just shalt thou Do. In the Original Justice, Justice: [...] Justice for measure and degree, as well as kind and nature.

For MOTIVES to this DVTY.

ConsiderMotiv.

1. Your Office—A Judg is to be the Soul of the Law; and 1 therefore heard among the Romanes, Jus Animatum, animated Right, and among the Grecians, [...] Living Law. Gods own Law, is but a dead Rule without Gods enlivening of it: Much more are mens Laws, without these earthly Gods quickning of them. Some talk much of one [Page] other Law to be made for execution of all the rest. But who then shall look to the execution of that? Execution is indeed the life of the Law, but the Judg must be the soul to impart it; and that according to the mind of the L [...]w, otherwise he doth not execute Law, but Lust, not quicken, but kill it, is the Executioner of the Law, as the Hangman of the Thief. Good Laws are the foundations of a Nation, as many interpret those places, Psal. 11.3.—82▪ 5. Good Judges are the Corner-stones in those foundations, as most interpret that place Zech. 10.4. Now the Corner-stone doth not undermine and weaken, but stablish and strengthen the foundation; doth not as those corrupt Judges, Psal. 82. Put these foundations out of, but into course, keeps them upon their legs, and makes them run also: Currat Lex.

2 2. Your Dialect. You stile your Orders of Court-Rules: I suppose not only nor so much because Regulae Regulantes, Rules ruling of men, as because Regulae Regulatae, Rules ruled by Law; as in the like Phraseology you call judged Cases Ruled Cases; one would think in imitation of God, who stiles his Laws Judgments, because Rules of his Judgment. Now remember the Text: So Speak Ye, and so Do. Let your Deeds answer your Dialect.

3 3. What God hath done for our Laws. Men have thrust sore at them that they might fall, but God hath holden them up, made them know a Protector in more senses than one, own His Highness not only a Protector of the People, but of themselves, the Laws too. A Protector of the P [...]ople of the Land, according to the Laws of the Land. God hath by Him delivered them from a storm, a very Whirle wind of giddy men. Let not our Judges suffer them to lay becalmed, and wind-bound for want of Due Execution.

The fourth and fifth Motive I shall off [...]r out of Act. 23.3. God shall smite thee thou whited wall: For sittest thou to judg me after the Law, and commandest me to be smitten contrary to the Law?

4 4. 'Tis arch-hypocrisie to do otherwise.—Thou whited-wall, &c. The Periphrasis and Circumlocution of an Hypocrite, as you will see, if you compare it with the like Expressions, [Page] Ezek 13.10. Mat. 23.37. And Seneca, as if he had commented upon the words; Miseri sunt, Sordidi, Turpes, & ad Similitudi [...]em Parietum suorum extrinsecus culti. As to pretend to carry all in Sacred affaires according to the Law of God, and do the contrary is Church-hypocrisie; so to pretend to carry all in civil affaires according to the Law of the Land, and do the contrary is State-hypocrisie; Hypocrisie towards the Law, like that of Judas towards Christ Kissing and crucifying together: For as Execution is the Life, so non-execution the Death; Contrary-execution the most shamefull, and reproachfull death of the Law, even the crucifying of it.

5. God will require a severe acoount of it. God shall smite 5 thee thou whited wall. Thinkest thou oh man! that thus corruptly judgest, that thou shalt escape the righteous judgment of God? No, God will judg those according to his rule of Judgment, His Law, that judg others contrary to their Rule of Judgment, the Law of the Land: And that more severely then the open professed Tyrants of the world, that carry all according to their own will and Pleasure, and pretend no oth [...]r. For as in Church-hypocrites, their dissembled Sanctity is double sin: So in such State-hypocrites, their dissembled Justice is doubled injustice, against both men and Laws, and shall accordingly be dealt with by God, Job. 36.13. The Hypocrites in heart (of what kind soever) Heap up wrath. Those that corrupt wholsome Laws into poison, turn judgment and righteousness into Worme-wood, Gall, and Hemlock, Amos 5 7.—6 12. The Lord will feed them with worme-wood, and give them water of gall to drink, Jer. 9 15. So speak ye therefore, and so do in your Judgment, as those that shall be judged by the Perfect Law of Liberty.

6. And lastly, If Judges do not according to the Law as 6 a rule of Judgment, 'tis to be fear'd, people will not long Do according to the Law as a rule of obedience: Partly because of their example, as ill humours fall down from the head, and corrupt the body. No wonder if people think they may be as bold with their part of the Law, as Rulers are with theirs: If these call wrong right, and right wrong, they even [Page] teach these to call evil good, and good evil, Vice Vertue, and Vertue Vice. Qualis Praetor, was one of the three P [...] whereby Charles the Fifth would judg, Qualis Res Publica: And partly because in Law Promises of Rewards, and threats of Penalties the rule of Judgment are Mound and Fence to Precepts of duty, and Prohibitions of sins the Rule of obedience, and if those be thrown down, no marvell if these be trampled and trod under foot. Some few (may be) will do well, Virtutis amore, though Vertue be not rewarded, nay though it be punish't and Vice rewarded: But very few, none in comparison, Mic. 7.1, 2, 3.

DIRECTIONS:

Directions. If Judges would now exactly observe the Law as th [...]ir Rule of Judgment,

Let THEM

1 1. Be well Skil'd in the Laws. Psal. 2.10 Be Inst [...]ucted or Learned, Ye Judges of the Earth. The great Judg of Heaven and Earth, is without study and Learning exactly Skil'd in his Law, for observance of it as his Rule of Judgment. That the Judges of the Earth may observe the Law of the Land as their Rule of Judgment, they must by instruction and study be Learned in it. And therefore Austin saies, Ignorantia Judicis [...]st Calamitas Innocentis. A private mans ignorance is his Private blemish and mischief, but a Judges ignorance, a Publick Calamity. An Artificer cannot work by a Rule, nor a Pilot sail by a compass, he doth not understand: no more can a Judg proceed in Judicature according to a Law he is not Skil'd in. Besides, How will a cunning Lawyer work upon such an advantage? What false glosses wil he put upon Truth of Law? What a mist of subtilty will he cast before the eyes of an Ignorant though otherwise well-meaning Judg? So that if he that with Job, Job 29.15. Should be Eyes to the Blind, be himself Blind also, they are both like to fall into the Ditch.

[Page]2. Vse able and diligent Disquisition of the Cause. Deut.2 19 17, 18. Both the men between whom the controversie is shall stand befo [...]e the Lord; And the Judges shall make diligent inquisition. Judges must know the Cause, as well as the L [...]w before they can judg the Cause according to Law. For this cause were Counsellors and (as some say) Judges of Old called Cognitores, knowers (as Prophets) Videntes, Seers, 2 Chron. 33.18. And Seneca in his Tragedes bids Si judicas cognosce: Before you judg, know what ye judg. Truth in these Cases, whether Civil or Criminal (as in natural inquiries) In Alto latet involuta, lies often deep and dark and requires skill and paines to boy it up, and bring it to light: insomuch that the wisest Judges, and some are excellent Crafts-Masters at it, as we need not go farre for a President, are sometimes put to use every clew they have to wind themselves out of a Labyrinth of subtilty—perplexed iniquity. Put Questions, poize Testimonies, weigh Reasons, compare Evidenc [...]s, consider Circumstances and the like: In such a case 'twas, that Judg Job saies, Job. 29 16. The Cause he knew not, he searcht out. The cause he knew not at first sight, he searcht into it till he searcht it out: and so must all that will judg of a Cause according to Law.

3. Make a right application of the Fact to the Law, or 3 rather of the Law to the Fact. This holds as in foro interiori, in the private judgment of conscience, so in Foro exteriori, in the Publique Judgment of authority too. An Artificer that understands both his Rule and his Work, may work wrong by a right Rule if he make not a right application of his Rule to his work. So a Judg who is never so well acquainted with the Law the Rule of Judgment, and with the cause too, the matter to be judg'd, may yet erre in Judgment, if he make not a due application of the Rule of Law to the matter of Fact; as David saies those his Judges did, Psal. 58.2. 'Tis to be supposed they knew both the Law and his Actions well enough: for he chargeth them not with ignorance of either, and they seem to make application of the known Law to his known actions; for he sets them forth with the Emblems of Justice; Scales in their hands, and the [Page]application, and use of these Scales too: for he sayes they Weighed, but not Right. They weighed violence, or wrong in their hands else they could never have burden'd his just Actions with the censure of Rebellion, and Treason.

4 4. Beware of Partiality: Make your Law as God his a Law of Liberty, and judg according to Yours, as God to his, freely and without respect of Persons, Levit. 19.15. Thou shalt not Respect the Person of the Poor, nor Honour the Person of the Mighty, and this, that thou do no Vnrighteousnesse in Judgment. Private persons and publick persons, out of the Publick case of Iudicature may and ought respect Persons, according to their Ranks and conditions,Whence their dayes cannot be expected to be long in the Land. Ver. 32 of that Chap. And the Quakers (who reject the fifth, as the Papist the second commandement out of the dialogue) may as soon prove Poor out of the case of judicature, not to be Respected with the Respect of Pity and Charity, as others not with Civil Honour and Regard according to their respective Ranks and Conditions. But in the case of judicature there's not any Respect to be had to any Person upon any foreign or by Consideration of Rich, or Poor, High, or Low, Small, or Great, Mean, or Mighty, nor indeed Godly, or Vngodly; But onely according to the intrinsecall Merits of the Cause, and that least there be unrighteousnes in judgment; Persons regarded more then Laws. As an artificer that Staring and gazing on the Persons he works for, when his eye should be upon his Rule, and Work is like to fault in his Work; So a Judg that's Partiall in his Respect to the Persons to be judg'd is in the ready way to erre in Judgment, and be Partiall in the Law: Mat. 2.9. Where the Margin renders, Ye have accepted Faces, or Persons, the Text reads Ye have been Partiall in the Law. [...].

5 5. Beware of gifts. Qui accipit Beneficium v [...]ndit Libertatem. He that receiveth a gift sels his liberty. Seneca makes it a generall Rule. It ha's (if any where) its special truth and force in our Case. The judg that receiveth a gift sels his own liberty, and the Laws together; The liberty of his eyes to see, and the liberty of his tongue to Sentence according to the Liberty of the Law. Deut. 16.19. A gift doth blind the eyes of the Wise, and Pervert the Words of the Righteous Though [Page] otherwise a wise Judg, 'twill so blind his eyes, as to disenable him look either into Rule or Cause; And though otherwise a righteous Judg, so pervert his words, as to disenable him pass Sentence accordingly, if he could look into them. But though his private Personal Judgment were according to Rule, his Publique Authoritative Sentence would be against it.

6. Take heed of passion; that they neither bring their Heates 6 with them to, nor Heat themselves on the Bench. Gifts will make a wise Judg blind; Anger will make him Mad, Ira furor bre [...]is est. Now a Mad man is little less like to walk according to rule then a blind; Prov. 14.17. He that is soon angry deals foolishly: That therefore of mine Apostle, Chap. 1. Vers. [...]9. is good counsell hereto; Be swift to Hear, slow to speak, slow to wrath: and for good reason to our purpose, Vers. 20. For the wrath of man worketh not the righteousness of God. The Judg that is (as Joseph saies Herod was) Irae servus, slave to his anger, will be (as he saith Herod was) Legis Dominus Lord of the Law; and a Tyrannicall Lord too; Rule it, not be rul'd by it.

7. And lastly, and above all the rest, Get hearts cast into the 7 mould and frame of the Law of God. This will make the gods on the Earth be and do like the God of Heaven: because like his Law that's so like him as coming out of his mouth. Greatness and goodness cannot be severed in God; They may be, and too often are in men. But when they are not only Psal. 82.6. Children of the most high bearing the Image of his Power and Authority, but of the most Holy too, bearing the Image of his Purity and Holiness, they will then be sure in their measures to act like the most High and Holy One; more especially get hearts awed with the fear, and affected with the love of the Law of God, those two qualifications of Jethro's Judges, Exod. 18.21. He that feareth God will fear, if ignorant of the Laws to fill up a place he doth not suffice for; and if skil'd in them, he will make diligent inquisition into the fact, a right application of the Rule to it, beware of partiality, gifts, and passion. Therefore is this Jehoshaphats first direction to his Judges 2 Ch [...]on. 19.7. [Page] Let the fear of the Lord be upon you. And the unjust Judg his not regarding men (what he did to them) had the want of the fear of God at the bottom of it, Luk. 18.2. And for love of the Law of God, it will first hold mens hearts close to the Law of God, and then to the Law of the Land, so farre as according to the Law of God: And further, I neither exhort, nor direct.

To the JURORS, who have here for some years past been recovering in their credit; That they may do so still, one word more than what hath been said to them: Do not any one of you Exod. 23.2. follow a multitude, much less a multitude of you follow some one crafty companion to do evil; Least of all lead in it. So speak Ye, and especially so swear, and do as they that shall be judged.

To the Council Learned in the Law.

If I understand your work, 'tis only so to open, and argue your Clyents Cause, that Judges both of Law and Fact may be able to make out a right Judgment of it. Speak not ye in a Cause to pervert Judgment, Exo. 23.2. Go not about to get the Opinion of good Lawyers by corrupting good Laws: Consider, you plead not only before earthly Gods, and those wise as an Angel of God, but before the God of Heaven too, who is with them in the Judgment. Dare not be unrighteous Advocates for any Clyent before him on earth, before whom you need a righteous Advocate in Heaven, less able to plead your own cause there, than the simplest of your Clyents his here. So speak ye, and so do, that the storm fall not yet upon the Lawyers, that's now off from the Laws.

To the Witnesses.

Do not you Exod. 23.1. raise a false report; or if raised by others, do not bear it in false witness, to prevent or pervert Right Judgment. Jesus Christ the faithfull and true Witness, will be now Witness, and hereafter judg of your [Page] fals-witness, and make you true Witnesses against your selves, who are fals-witnesses for, or against others.

So Speak Ye, and all others not spoken to, and so Do, at this Assize, as they that at the general Assize shall be judged by the Law of Liberty.

Errata.

PAge 4. l. 13. r. according to. ib. 21. r. better clearing. p. 5. l. 26. r. i [...] the p 6. l. 30. r. our God. ib. l. 32. r. manner or. p. 8. l. 23. r. never v [...]uchsafed. p. 19. l. 3. r. matter of. p. 21. l. 3. for [...]

FINIS.

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An assize sermon preached before the Right Honourable the Lord Chief Justice Glyn and Mr. Serjeant Earle, judges of Assize at Bridgnorth in Shropshire, July the 2d, 1657 / by Thomas Gilbert ...

Gilbert, Thomas, 1613-1694.

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— An assize sermon preached before the Right Honourable the Lord Chief Justice Glyn and Mr. Serjeant Earle, judges of Assize at Bridgnorth in Shropshire, July the 2d, 1657 / by Thomas Gilbert ..., Gilbert, Thomas, 1613-1694..

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Printed by A.M. for Francis Tyton ...,. London :: 1657.. (Title page vignette.) (Errata on p. 29.) (Reproduction of original in Union Theological Seminary Library, New York.)

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Editorial practices

EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.

EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).

The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.

Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.

Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.

Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.