Justice justified; or The judges commission opened: in two assize sermons, preached before the judges of assize. The first at Chard, on Prov. 14.34. March 12. the other at Tauton, on Rom. 13.4. Aug.3. 1657. By James Strong, Master of Arts, and minister of the Gospel at Illmister in Sommerset.

JUSTICE JUSTIFIED; OR THE Judges Commiſſion Opened: IN TWO ASSIZE SERMONS, Preached before the JUDGES of ASSIZE. The firſt at Chard, on Prov. 14. 34. March 12. the other at Taunton, on Rom. 13. 4. Aug. 3. 1657.

By James Strong, Maſter of Arts, and Miniſter of the Goſpel at Illmiſter in SOMMERSET.

Juſtitia immota res publica floret, illa ſublata, flacceſſet ac deficit. Caſper Sibelius. Tom. 3. page 389. And I will reſtore thy Judges as at firſt; and thy Councellors as at the beginning; afterward ſhalt thou be called a City of Righteouſneſſe, and a faithful City, Iſa. 1. 26.

LONDON, Printed for John Stafford, and are to be ſold at his houſe, neer the George, at FLEET-BRIDGE, 1658.

To the Right Honourable Robert Nicholas, one of the Barons of the Exchequer, and Richard Newdigate, one of the Juſtices of the Ʋpper Bench, Judges of the Weſtern Circuit: As alſo to the Right Worſhipful William Hillyard, Eſq High-Sheriff of the County of Somerſet; together with the Gentlemen of the Grand Inqueſt, and others, at whoſe requeſt theſe Sermons were made publike. My Lords and Gentlemen;

TWas a ſad preſage of Iſraels ruine, when the Lord in anger threatened to break theſe two Staves of his beauty and bonds: if ReligionZac. 11. be the one of theſe two Staves, the Law ſhall be the other; theſe are ſemper gemella nunquam ſingula in foetu, two Twins, mercies that live and die together, Iſrael at once loſt them both, Hoſ. 3. 4. The Children of Iſrael ſhall be many dayes without a King, & without a Prince, & without an offering, and without an Ephod, &c. corruption is the mother of confuſion, Dan and Bethel, the place of Judgement, and the houſe of God, had been corrupted together, and therefore 'twas just they ſhould be deſtroyed together: wickedneſſe had uſurped the ſeat of Juſtice at Dan, and Bethel, the houſe of God, was become a Bethanes, the houſe of lies. What violent adventures have been made by many of this Nations own degenerate Sons to break the ſtaffe of beanty, I need not tell you; I fear the next generation will ſcarce live to ſee Religion healed of ſome of theſe ſcars and wounds ſhe hath received in our late unhappy wars, of which, oh may ſhe not complain in the Prophets words, that ſhe hath been wounded in the houſe of her friends: The quarrel begun with Religion, but ended againſt policy:Zac. 13. 6. Thoſe that are burthened by the Goſpel, can live without the Law; Sine Fide, ſine Rege, ſine Lege. The ſtaff of bonds hath of late had its turn, and had not both been held in the hand of a ſtrong God, ſure the iſſue ere this had been confuſion.

My Lords, That both Juſtice and Religion finds yet the countenance of ſo egregious Patrons as your ſelves, is a Valley of Achor, a door of hope to our Iſrael, that we ſhall once more ſee Jeruſalem in Jeruſalem, when truth buds out of the earth, and righteouſneſſe looks down from heaven, thenPſa 85. 11, 12. have we ground to hope that our Land alſo ſhall give her encreaſe.

What evidence have you given the world, not only of your integrity in doing Juſtice, but alſo of your zeal to Religion? This makes your name which you have left behind you, like a ſweet perfume. Not to flatter you ('twas but your duty) how often to provoke others of quality to imitate your Religious practiſe, have I mentioned, that joy that poſſeſt me to ſee a Judge ſo conſtant and ſerious in writing Sermon notes; like thoſe Noble Berians, Acts 17.

The two ſhort Sermons following, however eſteemed by your Honors, and others, had never ſeen more light then came into my Study window, had I known how elſe to have ſatisfied the earneſt importunities of many Gentlemen, and others, that were my Auditors; but beyond all, the joynt deſire of your Lordſhips, was of ſufficient authority to make me conſent; this liberty only I muſt crave, when there was one only deſired, to preſent you with two: They are both of the ſame mould, and like Ruth and Naomi, they are reſolved to go together. What may be the cenſure of others (though I am ſure to have my back-burden) doth very little trouble me: The Smith's Dog (they ſay) doth not fear the fire; it hath been my lot for ſome years, beyond many of my place, to be exerciſed by a generation, whoſe inward parts is very wickedneſſe, and their throat an open Sepulchre; ſo that experienceAnabapt. Quakers. Senſualiſts. hath ſufficiently ſteel'd me against reproaches. What ever be the welcome that this weak Eſſay finds among others, yet I am ſure wiſdome is ſtill juſtified by all her children.

To your Honors then, and the reſt of the Gentlemen, whoſe deſire I have gratified by this impreſſion, I humbly inſcribe theſe weak conceptions of mine. And oh that God would once more make another impreſsion of them upon their hearts; and as he hath honoured you among his people, and advanced you above others in place, ſo may he make you all more eminent in piety; that having ſerved your generation in the ſeveral truſts committed to you awhile, you may cheerfully reſign your Offices, together with your Souls, and give up your accounts to him who ſhall come to judge quick and dead, at that laſt and great day. So doth he promiſe to pray, that is

Your moſt zealous and affectionate Servant in the Goſpel, Ja. Strong.

A Sermon Preached at the Aſſizes held for the County of Somerſet, at Chard, March 12. 1657. Mr. William Hillyard of Sea, Sheriffe. PRO. 14. VER. 34. Righteouſneſſe exalteth a Nation, but ſin is a ſhame to a people.

TO begin with God (eſpecially when the work hath been weighty) hath been the practice of Antiquity among all. Scipio Roſing de Antiquit. Rom. lib. 2. page 49. went firſt to the Capitol, and then to the Senate; and thither, as the Hiſtorian tells us, the Conſuls alwayes went to Sacrifice the day they received their Authority, a Leſſon that Nature hath taught even Heathens, and Grace hath much more charged as a duty on Chriſtians. Of the Patriarchs it's obſerved, that where-ever they pitch'd their Tent, there alſo they built an Altar. Thus did Abraham, Gen. 12. and Iſaack, Gen. 16. and Jacob, Gen. 33. And good reaſon.

'Tis that which was their Duty. Glory. Security.

1 Their duty: eſpecially where ever they came to ſet up God by a publike profeſſion, who had ſet up them in publike places.

2. Their Glory: hereby they read (as it were) their Commiſſion from that great God, who was pleaſed to own them in a ſpecial relation, and gloried to be called the God of Abraham, the God of Iſaac, and the God ofEx. 3. 6. Jacob. Moſes face was never ſeen ſhining, until he convers'd with God on the Mount, then God darted a beam of his own glory on the face of his Magiſtrate, ſo that Iſrael Ex. 34. 30. trembled at Moſes Majeſty.

3. Their Security: Abraham called his Altar Jehovah Niſſi: Lord is my Banner, under which a Chriſtian marches with courage and confidence.

The Ark paid Obid-Edom well for its entertainment,2 Sam. 6. 11. and no man ſure can be a loſer by Religion. The ſervice that thoſe three Martyrs did to God, made them boldly claim protection from him: thus they argue, Dan. 3. 17. Our God whom we ſerve will deliver us out of thy hand, O King.

The Temple hath ever been a good guard to the Town-hall, and better ſecures the Miniſters of Juſtice, than ſwords and halberds▪ O 'tis ſweet and ſafe too, when our earthly affairs have a reliſh of Religion, whenPhil. 3. 20. Regnum coelorum eſt civitas noſtra & nos gerimus ut municipes coelorum. Cornel. A Lap. in loc. we carry our ſelves on earth as Deniſons of heaven, when we can ſay as Paul, 〈 in non-Latin alphabet 〉 even our civil converſation is in heaven; non cives reſpicit, ſed Magiſtratus (ſaith one) a duty doubtleſſe that beſeems none better than thoſe that are in authority; a mercy yet granted us amidſt all thoſe concuſſions and confuſions, both in Church and State, when Religion is become a byword, and the Ordinances of God accounted but ſo many need-nots, ſith yet thoſe that ſit at Stern keep the Helm in their hand, while our Princes and Rulers are as ready to hear what God hath to charge them in his Courts, as to ſee and charge their own: What cauſe have we to hope, that though ſinners be the ſhame of a Nation, yet ſuch Rulers will exalt it by righteouſneſſe.

The words are one of Solomons Axioms, and have him for their Author, who was both Judge and King in Iſrael; one that better deſerved to be ſtiled Maſter of the Sentences for thoſe his Proverbs, than ever Lumbard, ſay our late Tranſlators.Aſſemb. Annot.

The Verſe divides it ſelf A Theſis. And an Antitheſis.

1 A Theſis; in thoſe words, Righteouſneſſe exalteth a Nation.

2 An Antitheſis; in thoſe words, But ſin is a reproach to a people. Dedecus populis. So Druſius. Miſerum facit Vid. D • uſium in loc. populum. So Hierom. In both, we have Sin and Juſtice deſcribed by their contrary effects, Altero corripimur, altero corrumpimur; the one cures us, the other corrupts us: Juſtice exalts us, but Sin brings us to ſhame.

The Theſis needs no new mould, 'tis a Doctrine of it ſelf; I ſhall

Briefly Explain. Prove. Apply it.

By Righteouſneſſe or Juſtice; we are to underſtandExplanation 1. diſtributive Juſtice, or publike Juſtice eſpecially, which conſiſts in giving every man his right, either in puniſhing the nocent, or juſtifying the innocent: So we read the word uſed Pſa. 119. 121. I have done JudgementVid. A Lap. in loc. and Juſtice; where the latter explains the former: I have done Judgement and Juſtice (that is) I have done Judgement juſtly, or have been juſt in doing Judgement.

Well, this Juſtice exalts a Nation; 'tis a ſpecial piece of Solomons Politiques; and he layes down the aſſertion again, Pro. 29. 4. The King by Judgement eſtabliſheth the Land; but how a due adminiſtration of Juſtice exalts a Nation, let us ſee in the next place.

This it doth theſe three wayes; Ut Fundamentum. Munimentum. Ornamentum.

1 Ut Fundamentum. As the Foundation bears up the houſe, ſo doth Juſtice a Nation: 〈 in non-Latin alphabet 〉 is ſo called from 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 the foundation of the Temple: If the fo • ndations be deſtroyed, what can the righteous do?Pſa. 11. 3. Poſitiones vel Statut aeverterunt: So Luther renders theLuther in loc. Orig They have imbroiled and deſtroyed the Law; and when there's no Law for looſe men, what can the righteous do? What but glorifie God by ſuffering his will, and relieve themſelves in the words that preſently follow; the Lord is in his holy Temple, the Lords Throne is in heaven.

2 Ut Munimentum. As Sampſons ſtrength lay in his Locks, ſo doth the ſtrength of a State in government: Juſtice was wont to be portraitured with a balance in one hand, and a ſword in the other; as with that ſhe weighs the caſe, ſo with this ſhe defends the guiltleſſe, and hate of the impious. For this too; Magiſtrates are called the ſhields of the earth, fencing and ſecuring their people,Pſa. 47. 9. as a ſhield doth the body. Once more, they are called the Corner-ſtone, Zac. 10. 4. Out of Juda ſhall come the Corner. Corner ſtones unite the walls, draw out theſe, and the houſe will fall without any more trouble; Magiſtrates are the ſtrength of a State; as the walls gapes when the corner is out, ſo a Nation without government muſt needs be devided; and what follows, a Kingdome Luke 11. 17▪ devided, cannot ſtand▪

3 Juſtice exalts a Nation; ut Ornamentum: Cornerſtones do not only ſtrengthen, but alſo adorn the building; they are more coſtly and curious then thoſe that lie by them; their Daughters ſhall be as corner-ſtones poliſh'd, after the ſimilitude of a Temple, Pſa. 144. 12.

Beſides, they are called a Nail in Zac. 10. 4. Nailes do not only faſten and ſtrengthen, but they ſerve to hang things on. Do not think it ſtrange, that the glory of a Nation ſhould hang upon the nail of authority: When God promiſed to faſten Eliakim as a Nail in a ſure place, (that is, to eſtabliſh his government) 'tis added, and they ſhall hang upon him all the glory of his Fathers houſe, Iſa. 22. 4.

'Tis worth notice, that when the Pſalmist was in a vein of extolling the glory of Jeruſalem, he commends her, among other things, as glorious for this, becauſe there were the Thrones of Judgement. Thus good LawsPſa. 122. 5. well executed, are the bottom, beauty, and bullwork of a State, and it briefly teaches us;

That Anabaptiſts and Libertines, as they are enemiesUſe 1. to the Church, ſo they are bad friends to a State; to ruine Lawes, and to deſtroy a Nation, are but the ſame thing in divers expreſſions: Thoſe ſatanized Monſters that deſpiſe government, and ſpeak evil of dignities, are ſuch as follow the fleſh in the luſts of uncleanneſſe, 2. Pet. 2. 10. Law is one of the greateſt enemies to luſt, two Maſters they are, that cannot be ſerved both, but he that will leane to the one, muſt deſpiſe the other. A Lap. propoſes the Query, why Epicurus had more Diſciples than the reſt of the Phyloſophers; and he gives this anſwer; Non quod Diſciplina verum afferat, ſed quod voluptate invitet; Liberty is a bait that luſt loves to bite at, and he that would catch the one, muſt angle with the other. Corruption could never endure to be bridled by Authority, but loves to run in a looſe rein: Elies ſons were firſt luſtful, and then diſobedient;1 Sam. 2. and ſtill do their impure off-ſpring decry Authority to foſter their impurity, every where voting down LawesPſa. 12. and Juſtice; as they in the Pſalm, Who is Lord over us.

We may learn nezt the neceſſity, both of Law andUſe 2. Juſtice, and the miſery of a Nation that is without them. The Perſians had a cuſtome when their chief Ruler died, there was among them, 〈 in non-Latin alphabet 〉 a lawleſſe liberty for five daies after, ſo that every one might do for that five daies what he pleaſed. Now in this ſhort interval of government, there were ſuch murders; rapes, and robberies of all kinds committed, by the headleſſe multitude, that before the five daies were expired, they were exceeding glad to accept of a new Governour. Juſtice is the very pulſe of a State; and as we know the man's dead when his pulſe doth not beat; ſo in a Commonwealth, when Juſtice ceaſeth: The Prophet ſaw nothing but ſpoiling and violence, and the wicked compaſſing about the righteous; and why? Defluit Lex, the Law was diſſolved; no life any longer in the State, its pulſe had done beating, Heb. 1. 4.

'Tis an obſervation of learned Weems, that ſo neceſſary is Juſtice to the very being of a Commonwealth,Hab 1. 4. Weems his Chriſtian Synagogue. that no ſociety can ſubſiſt without it, even Thieves and Robbers could not long ſubſiſt, if every one had not his ſhare, the whole Society muſt needs be diſſolved.Uſe 3.

Miſerable is that Nation where Juſtice is corrupted, that looks for judgement, and meet with oppreſſion, and for righteouſneſſe, but behold a cry; wrong judgement is worſe then no judgement: 'Tis ſad when judgement is turned into gall, and the fruit of righteouſneſſe intoAm. 6, 12. hemlock, where ſhould a man look for juſtice, but where men profeſſe holineſſe: Yet this was the grievance of which the Preacher complains, Eccleſ. 3. 16. I ſaw under the Sun the place of Judgement, and behold, wickedneſſe was there; and the place of righteouſneſſe, and iniquity was there. Such corruptions gave Cato cauſe to complain of the Roman State, that private robbers lay in chains of iron, but publike thieves went in chains of gold. In ſhort, a people is then at their laſt caſt, when God finds not a man to do Juſtice among them, Jer. 5. 1. Run too and fro thorow the ſtreets of Jeruſalem, and ſee, and know, and ſeek in the broad place thereof, if there be any that executeth judgement, and ſeeketh truth, and I will ſpare it. The want of Juſtice upon earth, provokes God himſelf to do juſtice from heaven.

Learn we next to prize this grand bleſſing; JuſticeUſe 4. executed by men is a mercy from God; ſince ſin entered into the world, Juſtice is the remedy that God hath provided to purge corruption. Nebuchadnezzar was none of the beſt Governours, yet a Cedar, under which the beaſts of the field found ſhadow, and the fowls of heaven dwelt under the boughs thereof; if a bad MagiſtrateDan. 4. 9. be ſo uſeful; what's the worth of a better? When the Queen of Sheba came to hear Solomon, ſhe made it1 Kings 10. 9. matter of her joy, and bleſſed God that he had ſet Solomon on the throne of Iſrael; becauſe the Lord loved Iſrael for ever, therefore he made the King to do judgement and justice, 1 Kings 10. 9. Sure 'tis our happineſſe, had we hearts to acknowledge it, that we have juſtice weighed to us by the balance, when for ſin we might juſtly have expected to have ſeen it carved out to us by the ſword.

Addreſſes it ſelf to you (Right Honourable) with theUſe 5. reſt that are in authority, you ſee what's your duty, and the Countryes expectation, would you raiſe a poor Nation that's almoſt in the duſt; you ſee the way, and your duty lies ſomewhat more exactly deſcribed in Deut. 1. 16. I charged your Judges at that time, ſaying; Hear the cauſes between your brethren, and judge righteouſly between every man and his brother.

Five things eſpecially are requiſite to make a compleat Magiſtrate, and they are briefly theſe.

1 Wiſdome and Judgement to find out the truth; Magiſtrates are the eyes of a State, and if this light be darkneſſe, how great would the darkneſſe be; let us everZac. 11. 17. deprecate that curſe that God juſtly once threatened Iſrael with; ſhepherds they ſhould have, and the ſwordBoni paſtores debent eſſe cent oculi ut ſe ipſos introſpici, aut & alios curent, cui enim bonus qui ſibi nequam? Vid A Lap. in loc. upon their right eye. Job here deſerved to be a pattern to poſterity, ſeldome at a loſſe in judgement, but the cauſe, that I knew not: I ſearched out, ſaith he, Job 29. Guilt uſually ſtands at the bar under a diſguize, and hath a deſign to carry away the bleſſing, as Jacob from Eſau, under the pretence of innocency. Of Alexander 'tis reported, that he was wont to ſit in Judgement with oneUt nemo navem dirigit ſine ferro quod attricuit Sideri • es: ſic nemo rem publ. ſine mente quam offlavit prudentia. Sibelius. Tom. 3. p. 389. ear ſtopt, and never heard with that, till the party accuſed came to ſpeak. 'Tis Gods own Law, Exod. 22. 9. When there is a difference about an Oxe or an Aſſe, Sheep or Rayment, or any loſt thing, both the parties muſt come before the Judges (that is) muſt be heard by them.

The other four vertues to compleat a Magiſtrate, are in one Scripture injoyned, Exod. 18. 21. Provide you among all the people men of courage, fearing God, dealing truly; and hating covetouſneſſe, &c. and let them judge the people.

I ſhall crave leave briefly to run them over.

And 1. They muſt be men of courage, ſuch as Cato, ofA quo nemo unquam rem injuſtam petere audebat. whom 'tis ſaid, that no man ever durſt petition him for a favour that was contrary to equity. Solomon ſymbolized this courage by the ſteps of his Throne, which were adorned with Lions, to mind him alway of that courage that beſeemeth him that ſate thereon: For this reaſon1 King. 10. 19. Constantine in Sc. is called the man-child, Rev. 12, 13. to See Brightman on the Apoc. ch. 12. to imitate his valour in venturing for the Churches weal; this valour was eminent in Job, who brake the jawes of the unrighteous, and pluck'd the prey out of his teeth, Job 29. 17. This holy boldneſſe would be as a ſhield to fence us either againſt the frowns of ſuperiours, or the murmurings of inferiours; who ſo well fences againſt the reproach of others, as he whoſe heart doth not reproach him: Bene agere, & male audire Regium eſt, ſaith Seneca.

2 They muſt be men fearing God, and that as they are conſidered in a double capacity.

1 As Chriſtians in common with others; this (ſaith Solomon is both the beginning and the end of Chriſtianity, 'tis the beginning of wiſdome, Prov. 1. 7. and 'tis the end of all things, Eccleſ. 12. 13. Yea, 'tis the all of Chriſtian, that one thing that is neceſſary; and oh that we couldLuke 10. 42. chuſe this better part.

2▪ As Magiſtrates in place above others; as unjuſt Judges (one ſayes) is a ſoleciſme: A Magiſtrate, ſaithJ • nkin. Luther, ſhould be vivalex, ſuch whoſe life ſhould be but a Comment on the Law of God and man▪ the way to do righteouſneſſe is to be righteous: How ill doth it become him to puniſh a drunkard, ſwearer, or ſabbath-breaker,Quid valeant ſtatuta legum que illi maxime ſpernant qui miniſtrant. Salvian, pa. 276. 2 Chro. 3. 17. Reſpublica bene conſtituta duabus vaſtis innititur columnis & vera religio ne & juſtitia. Sibelius. Tom. 3. page 382. that is ſuch himſelf. Religion and Juſtice uphold a Nation, as thoſe two Pillars Jachin and Boaz did Solomons▪ Temple. Now Religion muſt ſtand as Jachin, on the right hand. Luther long ſince told the Reformers of Germany, it would never be well with the State, till they firſt ſecured the peace of the Church; yet alas, how apt are we to begin at the wrong end; do our own work firſt, and then Gods. Good Conſtantine kept Gods method, firſt ſought Gods Kingdome, and then (ſayes one) other things ſought him; adeo ut tanta terrena nullus auderet petere &c. So that none durſt to deſire ſo much of worldly happineſſe, as God freely gave him; and this was the Iſalmiſts order too, who firſt tenders a Petition for Zion, and after that for Jeruſalem; Do good in thy good pleaſure unto Zion, and then build the walls of Jeruſalem.Pſa. 51. 18. Zion ſignifies the ſtate of the Church, in regard of things ſpiritual, and Ieruſalem the evil ſtate. Mr. Leigh. O then let me beg this one thing, as upon my knees, be as zealous that God hath his due, as Caeſar or his Subjects theirs; ſhall blaſphemy ſcape better than felony? ſhall a Cut-purſe die, and a blaſphemer, a God-robber, a Kill-Chriſt live? Is ſacriledge become a leſſe ſin than theft? If ever rage beſeems a Magiſtrate, 'tis when he comes to reſcue the honour, or revenge the diſhonour of his God; then if ever Moſes might▪ be excuſed for tearing the tables, when Iſrael had turned the glory of God into the ſimilitude of a calf that eateth hay. Servetus the Heretique, charging Melancton of harſhneſſe in a Diſpute, made this anſwer, In aliis mitis ſim, cum blaſphematur nomen Chriſti non ita. Religion (my Lord) hath the greateſt intereſt in us all: All the Tents were pitch'd aboutWeems. the Tabernacle, to teach us, that the whole world is but a great Inn for the Church to lodge in; the Vine is a Noble plant, and the wine that's preſt from it hath noble qualitie, yet they ſay, if a mandrake be ſet neere the Vine the grape is farre the more generous; Juſtice is a rare vertue in it ſelf, but if Religion be planted neere it, its farre the more admirable. The Centurions ſervant commended his Maſter to the utmoſt when he told Chriſt Jeſus that he loved the Nation, and confirmed it by this, that he had built them a Synagogue. O bring back the Captive Ark, build Gods houſe,Lev 7. 5. repaire the ruines of the Tabernacle of David. This wil honour you indeed, and prove you lovers of your Nation.

3. They muſt be men of truth (that is) of Juſtice,Virgo haec judicibus commiſſa eſt in cuſtodiam ut ipſi nec violent nec violari patiantur. Delrio Adag. ver. Teſt. pag. 530. ſaith A Lap. for in all wrong wrong judgement there is a lie. Delrio tells us, that Juſtice was wont to be deſcribed by a Virgin and the Magiſtrate, by an Eunuch armed, To ſhew,

Firſt, that Magiſtrates muſt not violate the chaſtity of Juſtice themſelves; and ſecondly, they muſt preſerve her from others. Two enemies eſpecially juſtice is in danger of,

1. The Lawyer, who makes it a great part of his Art to raiſe a miſt before the Judges eyes ('tis a rule, that where the diſcourſe is general, there's no perſonal wrong to any) 'tis ſad to ſee a cauſe prove good or bad according as 'tis pleaded. Methinks I cannot mention the employment, but mind too that of poor Spira, whoat once breathed out his ſoul, his hopes, and this ſad lamentation together; Good cauſes I pleaded coldly, or elſe ſold perfidiouſly; Bad cauſes I followed zealouſly, and pleaded with all my might, O legitur historiam ne ſitit hiſtoria. Be not too wiſe or too learned to be ſaved by the fooliſhneſſe of preaching.

2. The ſecond enemy is the falſe witneſſe, if truth and innocency eſcape the one, how uſually do they ſuffer by the other. Though a faithful witneſſe, I muſt confeſſe, as great a friend to truth, as Jonathan to David, yet that thorowly ſifted, I doubt not but too often they would deſerve to be handled as Paul, when he was examined with ſtripes. Alas, who knows not (ſaith Luther) that Steven Luther Menſal. Colioq. died by witneſſe, and Chriſt himſelf died by witneſſes, though ſometimes ſuborned. Between theſe two enemies, when truth is like to be torne in pieces, as Paul by thoſe contrary factions, the Phariſees and the Sadduces, Acts 23. What need of a compleat Magiſtrate, like the Centuriont, here to come and make a reſcue.

4. Hating Covetouſneſſe. When the Prophet complaines of Jeruſalems Officers. Thy Princes are rebellious, and companions of thieves, he addes the cauſe,Iſa. 1. 23 they love gifts. As Paul ſhook off the viper from his hand, ſo ſhould a Magiſtrate a bribe, and ſay as he at another time, (if he meet with a temptation) when he dealt with Simon Magus, thy money periſh with thee. O honourable comfortable teſtimony, when our hearts can witneſſe. as Samuels. Here I am, &c. whoſe Oxe have I taken, or whoſe Aſſe have I taken, or of whom have 1 Sam. 32, 3 I received a bribe, and I will reſtore it. And now to move you a little, let me quicken this grand duty with theſe few Argumens.

1. Conſider thoſe many honourable titles wherewith God hath dignified you, wherefore are you called Princes, Nobles, Nurſing-fathers, Shepherds, Mountaines, Sons of the Almighty, but that you ſhould honour thoſe titles by acting for his honor that hath conferr'd them on you, 'tis a ſaying of Salvians, reatus impii eſt pium nomen. Titles of honour do but greaten wicked mens guilt that do abuſe them.

2. Conſider the influence that men of place have upon their inferiours. Magnates Magnetes, great mens lives are ſmall mens Laws, Magiſtrates are the countreys looking glaſſes in which other men look and dreſs themſelves by them. If a Magiſtrate will drink, or ſweare, or ſlight the Sabbath, who will not bear him company. As an eclipſe in the Sunne alwayes produceth ſome deſtructive effects upon inferiour bodies, ſo 'tis here, let a man of place be either good or bad, he is ſure to be exemplary: We read when Criſpus the chief Ruler of the Synagogue beleeved, many of the Corinthians beſide beleeved and were baptized with him, Acts 18. 8. on the other ſide the Pſalmiſt could imagine no heavier curſe for hisPſal 109. 6. enemy then this, ſet you an ungodly man to be Ruler over him.

3. Meditate ſeriouſly whoſe work you are in. Solomon tells you, the weights of the bag are his work, Prov. 16. 11. Et quae Dei ſunt trimide tractanda. Judges are Gods Lieutenants, and you judge for him, ſaith Jehoſhaphat to his Judges. Take heed what you do, for you judge2 Chron. 9 6 Lorinus in Pſ. 48. not for man, but for the Lord, who is with you in the judgement, and that's the third.

4. Conſider that God himſelf is preſent with you, and preſident over you, Pſal. 82. 1. God ſtandeth in the Congregation of the Princes. Loring on that Scripture tells us, the Ethiopians were wont to ſet an empty chaire in the middeſt of their judicatories to minde them that God was there, O think that God attends to heare what charges, evidences, pleas, and ſentences are there paſt, Cave Cato videt, was wont to be a watchword in Rome, and this awed them from evil, let our watchword be, the Lord ſeeth.

5. Laſtly, he is Judge of Judges, all cauſes muſt once more be heard over, and called again, he judgeth among the gods, when the preacher complains of wrong judgment upon earth, he looks upward, and relieves himſelf from heaven, but God (ſaith he) ſhall judge the righteous and the wicked, Eccl. 3. 17.

Ciprian in his prayer before his martyrdome among many heart-wounding paſſages from the conſideration of the laſt judgement, this eſpecially is one, Ve peccatis Cyprian. Tom. 3. pag. 5 14 nihil cum elevaneris confringere terram ſub qua fiſſura petrarum me abſconſurus ſum cui monti dicam cade ſuper me, cui colli tege me, &c. Woe to me when thou O Lord ſhalt ariſe to ſhake terribly the earth. In what rock ſhall I finde a clift to hide me? To what mountain ſhall I ſay, fall on me? to what hill cover me, &c? O if Martyrs tremble, how will ſinners ſtand. If ſuch as loſe their lives for Chriſts dread that day, what will become of ſuch as venture their lives againſt him. If this be done to the green tree, what will be done to the dry? Oh that we were wiſe to conſider our latter end, that we could provide by holineſſe, and prevent by repentance the ſad iſſues that ſin will in that day bring upon us: GodPſalm 56. 8 in Scripture is ſaid to have a bag and a bottle, a bag for our ſinnes, a bottle for our tears, oh as we have fill'd theJob 14. 17 one with ſin, ſo lets fill the other by repentence.

And oh bleſſed be that God that after we have made ſhipwrack by ſin, hath provided us ſuch a plank as repentance upon which we may ſwim ſafe to heaven. Let us then all take the ſhame of ſin to our ſelves by repentance here in the day of grace, that ſin may never bring us to ſhame in the day of judgement.

A SERMON preached at the Aſſizes at Taunton in the County of Sommerſet. Auguſt 3. 1657. ROM. 13. Ver. 4. For he is the Miniſter of God to thee for good, but if you do that which is evil be afraid, for he beareth not the ſword in vain.

GReat places and employments God never intended as priviledges to ſecure any from his ſervice, The King himſelfe, how great ſoever be his buſines was (with his own hand, ſaith Philo) to write two copies of the Bible out of the Original, the one he was to uſe at home, and if he went abroad the other he muſt uſe as a running library or hic vade mecum, Deut. 17. 18. And the reaſon is added, v. 20. that his heart be not lifted up. O 'tis a hard matter to keep our hearts down when our honours riſe.

Veſpaſian is ſaid to be the onely man that was ever the better by being Emperour, ſelf-love like a falſe glaſſe makes us ſee our ſelves bigger, and others leſſe then they are; to prevent which, we are never to be without that true glaſſe of Gods Law, that will tell us that even Gods among men are but men with God, and that the greateſt Magiſtrate is but Gods Miniſter, and that's honour enough, for he is the Miniſter of God to thee, &c.

To be large in Prefacing were but to wrong my Text. As though like the Prophets ſtrait bed and his narrow covering it could not hold me an houre, when rather indeed it's like the great and the wide ſea, where there's roome enough for the talleſt ſhip to float, and the great Leviathan may take his paſtime therein.Pſal. 104, 26

To the words then briefly.

And here, as by the portal we go into the inner roomes, ſo let me give you by the coherence, occaſion, and other circumſtances to the text.

'Tis Aretius obſervation of the Jewes, that they everJudei ſemper iniquiſſime tulerunt alienum imperum, &c. Aretius in loc. ſcorn'd ſubjection to any, eſpecially to the Romans, and Alſted of the vain glory of their ſucceſſours to this day, ſayes thus, antiquum obtinent; They are no changelings, ſtill fill up their fathers ſinne by their preſent pride, you may read their temper in that bragge of theirs, John 8. 33. We were never in bondage to any Trap in loc. man, when yet they were ſcarce ever out of bondage to ſome or other, and at that very time in bondage to the Romans. Well, Bondage being ſo burdenſome to this people, There was liberty by the Goſpel preacht by Chriſt and his Apoſtles, which doctrine of liberty was ſo miſapplied, and abuſed by divers, that they thought themſelves by their Chriſtian liberty diſcharged from being any longer ſubject to ſecular authority; Whence Julian, Porphirius, Proclus and other Heathens traduced the doctrine of Chriſt and his Apoſtles, as that that was ſeditious, and father'd the rebellious practiſes of the people upon the doctrine of their Teachers. On this occaſion (ſaith Clemens Alexandrius) did Chriſt and his Apoſtles ſtudiouſly endeavour to vindicate the doctrine of the Goſpel from this aſperſion, and did enough to convince the world that Goſpel liberty was farre from countenancing rebellion againſt civil authority. This Chriſt did when he paid tribute money himſelf, and gave it in charge to others to give Caeſar the things that were Caeſars. And Paul Mark 12. 16 among the reſt makes it his profeſt buſineſſe in this chapter, in which both his matter and method are exceeding plaine.

1. He enjoynes ſubjection on all as a generall duty, verſe 1. Let every ſoule be ſubject to the higher powers.

2. Draws up his Arguments in order to prove his doctrine, and the firſt is this.

1. The Authour of government, that's God, for there is no power, but of God: True, the conſtitution is from man, the manner or mould of Government, as Solon ſaid of the Athenian Laws, they were ſo good as the people could beare, fitted (he meant) and accomodated to the ſtate of the people, but ſtill the inſtitution or ordination is from God, 〈 in non-Latin alphabet 〉 , they are ordained of God, from which concluſion follows this fearful conſequence, he then that reſiſteth the power reſiſteth the Ordinance of God, v. 2.

2. He proves his poſition from the end of authority, v. 3. for Rulers are not a terrour to good works, but to the evil. Jeroboam then forgot his duty and proved a ſhame to Magiſtracy, when inſtead of encouraging his people to ſerve the Lord; he ſet a net on Mizpeh, and ſpread a ſnare on Tabor to watch who would go from him to worſhip God in Judah, Hoſea 5. 1.

3. He argues from Magiſtrates relation to God, whoſe perſon they repreſent, and by whoſe authority they act, verſ. 4. for he is the Miniſter of God, &c.

The words in ſhort are a vindication of Magiſtracy

drawn from Its Authour. Its End.

1. From its Authour, that's God, for he is the Miniſter of God.

2. From its End, and that's twofold,

1. The protection of them that are good: Gods Miniſter to thee for good.

2. The puniſhing and ſuppreſſing of the wicked, to ſuch the Magiſtrate is intended for terrour, and the reaſon is added, for he beareth not the ſword in vaine.

Doct. Obſerve then, 1. That a lawful Magiſtrate isDoct. Gods Miiniſter 〈 in non-Latin alphabet 〉 , Gods Vicar, Deputy, or Vicegerent.

Several wayes this may be evidenced.

1. They are commiſſioned by him not only Kings, butHaec ſententia duo ſignificat. 1 Hanc poteſtatem eſſe a Deo. 2 Reges vicem gerere Dei, &c. A Lap. in loc. Judges alſo, Prov. 8. 15, 16. By me Kings reigne, and Princes decree justice; by me Princes rule, and Nobles, and all Judges of the earth. God alone is the abſolute Monarch, and hath the ſole ſovereignty of Heaven and Earth, and this power he delegates to Princes and Rulers who governe for him.

2. They act for him, and this will appeare two wayes.

1. They are Gods Laws whereby they judge God himſelf preſcribed Iſrael her judicials, Deut. 17. And he is ſupreme Logiſlator ſtill. Hence that prayer of the Pſalmiſt, Give the King thy judgement, O Lord, and Pſal. 72. 1, 2 thy righteouſneſſe to the Kings Son, and then he doubts not when God has given him righteous Laws, and a righteous heart to execute them, but that he will prove a bleſſed Governour, Then ſhall he judge thy People in righteouſneſſe, and thy poore with equitie.

2. It's Gods ſentence (or ought to be) which they paſt; Though the King be but a man, yet 'tis a divine ſentence that is in his lips, and his mouth tranſgreſſeth not in judgement, Prov. 16. 10. Our old word Conning, and by contraction, King Becanus ſayes, comes from Con, which ſignifies three things, p • ſſum ſcio Audeo, I can do juſtice, I know how to do it, and I dare to do it, if either a Magiſtrate want power, or skill, or courage to do juſtice, 'tis but vaine to expect this divine ſentence; and oh 'tis ſad if the judgement be mans only, and not Gods.

A few things briefly I ſhall inferre from the point.Uſe 1. And firſt, what meanes that bedlam ſpirit, whereby Anabaptiſts, Quakers, and the reſt of that ſame batch are acted, that have learnt a Religion to juſtifie their rebellion, pretending as the Jewes of Caeſar that they know no King but Chriſt, as if he were a loyal ſubject to his Prince that contemn'd his Deputy; Facile imperium in benos, peſſimus quiſque aſperime rectorem patitur, &c. The corrupteſt tempers have ever been moſt apt to ſcorne authority, I wiſh ſuch maſterleſſe monſters would conſider how well that querie might might be propoſed to them wherewith the Lord confounds Sennecharib; 2 King. 19. 22 Whom waſt thou railed on and whom haſt thou blaſphemed, and againſt whom hast thou exalted thy voice, and lifted up thine eyes on high? (not againſt Hezekiah) but againſt the holy one of Iſrael. 1 Sam. 8.

Iſrael was weary of Samuel, and God tells them plainly they had caſt off him.

Secondly, it ſhews us that Magiſtrates power is notUſe 2. arbitrary, they are ſome of heavens commiſſioned Officers, and may ſay as the Centurion, though they have others under them, yet that they themſelves are men under authority; and oh how careful ought ſuch to be of breaking their Commiſſion.

Thirdly. it ſerves exceedingly to encourage Magiſtrates:Uſe 3. Can they think that God will employ them in his work, and not bear them out in their employment? ſure you ſerve no ſuch hard Maſter. 'Tis a note of Paraeus, did not God (ſayes he) countenancePareus in loc. and aſſiſt them that are Miniſters of Juſtice, did not he ſtand in the Aſſembly of Princes, it could never be that the face of authority ſhould be ſo formidable: that God that promiſed Iſrael, that one ſhould chaſe a thouſand, is he that makes the face of a ſingle Magiſtrate to awe the hearts of a thouſand malefactors.

Take heed next of undertaking Gods work, and doingUſe 4. their own. Yea, judge for God ſaid, good Jehoſhaphat, to his Judges, therefore take heed. Oh how ſhould it be the ſtudy of a Chriſtian Magiſtrate to paſſe ſuch a ſentence as God himſelfe would paſſe did he take the matter into his owne hand.

It acquaints us with that harmony that there is betweenUſe 5. Magiſtracy and Miniſtry. The ſame word ſerves for both: Miniſter in a general name that will agree to either. They drive but one deſigne, and ſerve but one Maſter, though in different places, Moſes andPſal. 77. 20 Lam. 2. 6. Aaron, the King and the Prieſt lie uſually together, like ſweet twinnes in the armes of Scripture. O let them not prove, like the twins of Rebecca, one ſtrugling againſt the other; but, like the twins of Heraclitus, alwayes weeping and laughing together. Magiſtracy Chriſt likens to a neck of ivory pure and potent, Miniſtry to the eye, of the body cleare and tranſparent, like the fiſh-pooles of Heſhbon, and theſe he joynes together, Cant. 7. 4. Oh thoſe which Chriſt hath joyned together, let not man put aſunder. Never Magiſtrates fared worſe than ſuch as were enemies to the Prophet, as Paul and Ahab, and none ever proſper'd better then ſuch as were nurſing to them, as David and Hezekiah, and that general rule is ſtill true, beleeve the Lords Prophets, ſo ſhall ye proſper. So2 Chr. 20. 10 much briefly for the firſt Note, let the next be this,

Doct. 2. That the peoples good is the end ofDoct. 2. Government. He is the Miniſter of God to thee for good.

Hence as Gualter notes, the ancient title that was Gualter in Rom 13. given Magiſtrates, was benefactor, Luke 22. 25. The Kings of the Gentiles rule over them, and they that bear rule over them are called bountiful 〈 in non-Latin alphabet 〉 called benefactours, the Magiſtrate comes Ahimaaz In bonum ci qui bonum agit. Eſtius. with good tydings; and wherein this good lies, I ſhall briefly ſhew you. A fourfold good comes by Government.

1, Natural good. It preſerves our lives, As Moſes ſlew the Egyptian, but ſaved the Iſraelite, ſo doth theExod. 2. 12. Magiſtrate, cuts off the nocent preſerves the innocent.

2. Civil good, how quickly would the hills become mountains of robbers, and the high-wayes be once more unoccupied as in the dayes of Jael, Judg. 5. no ſafety would there be to him that went out, nor to him that came in, did not the ſword of juſtice guard the innocent, as that flaming ſword did the tree of life.

3. Moral good, by reſtraining men from vice; and encouraging them to vertue; were there none to reproveAd hoc inſtituta eſt poteſtas ſecularis ut & pacem publ. conſervet & vitae communis honeſtatem. Eſtius p. 154. in the gate, ſin would quickly grow impudent and audacious, what could we expect but that all prodigious impieties, like another deluge, would drown the world, were the gates of authority thrown off their hinges. Therefore the Apoſtle bids us pray for Kings, and all that be in authority, that under them we may live peaceable lives, in all godlineſſe and honeſty, 1 Tim. 2, 2.

4 Spiritual good Magiſtracy was ever intended to be a guard to the Goſpel; defenders of the faith they are all in their places: Of Charles the great 'tis recorded, that he had his office written on his ſword, which he wore as his great glory, decem praeceptorum cuſtos Carolus, Charles, Lord Keeper of the ten Commandments; How careful good Governours have ever been to ſecure Religion. I might inſtance in David, • oas, Jehoſhaphat, Hezekiah, Solomon, and others. Take two for all, of good Joſiah 'tis ſaid, that he was ſo farre from leaving his ſubjects to an intollerable tolleration that he commanded Judah to ſerve the God of Iſrael, 2 Chron. 33. 16. And ſo did Aſa, 2 Chron. 14. 4.

I am forc't to leave the Application to your ſelves, and muſt haſten to the next thing.

And that's from the other end of Government (viz.) the puniſhment of evil-doers, but if thou doeſt evil, feare.

Doct. 3. Whence we note next, that good Laws areDoct. 3. terrible to none but to evil perſons. In this ſenſe the Law troubles not a righteous man; but its threatnings are levelled againſt the lawleſſe, ſuch as tear the bonds of Government, as Sampſon did his withes, and cry out we will not be be bound. To ſuch the Law is intended for terrour, excellently Solomon to this purpoſe, Prov. 20. 26. A wiſe King ſcattereth the wicked, and cauſeth the wheel to turn over them.

Queſt. But what evil is it that falls within the reach of civil juſtice.

Anſw. Any civil or religious: the Magiſtrate is cuſtos utriuſque tabulae, all Laws propounded without limitationMr. Leigh. muſt be underſtood in their latitude.

Two things briefly it leſſons us. Firſt, to obſerve aUſe 1. difference between the precious and the vile, and in drawing the ſword of juſtice alwayes to have a blow at wickedneſſe, the Pſalmiſt deſerves to be our preſident here, who having ſorted his ſubjects, beſtows his favour on the good, his frownes on the evil, Pſal. 101. 6. Mine eyes ſhall be upon the faithful in the land, that they may dwell with me. Theſe he intended ſhould be to him, as Joſeph to Pharaoh, men of office and honour, but v. 8. betimes I will deſtroy all the wicked of the land, that I may cut off the workers of iniquity from the City of the Lord: if men in place would ſtudy this choice, and make ſuch a difference among their inferiours, I had almoſt ſaid they might ſave the labour of forcing men from evil by their power. I am prone to beleeve they would winne ſo many by their practice.

It charges Magiſtrates that they do not do juſtice byUſe 2. halves, take heed you do not puniſh one for ſpeaking one word againſt Caeſar, and let another ſcape that ſpeaks too againſt Chriſt, to all evil-doers a Magiſtrate muſt be terrible. David threatens impartially to weed out the wicked, to cut off all the workers of iniquity; This is indeed not to beare the ſword in vaine, the laſt thing that craves your attention and notes to us is this,

Doct. That the end why God hath armed authorityDoct. with the ſword is to do execution upon the wicked. An alluſion, ſayes Calvin, to the Roman Conſuls, who hadCalvin in loc. Principe non fruſtra gladium teſtat ſed ut ſtringat in malafactoris, Eſtius in loc. axes and ſwords carried before them as enſignes of their power; 'Tis not in vaine this ſword is committed to them, no 'tis to give notice that they have poteſtatem vitae & necis, Gladium geſtant ut impios plectant (ſaith one) 'tis to cut off the wicked, which otherwiſe, like rotten and gangreen'd members, would endanger the body. But here it muſt be remembred that the ſword of juſtice muſt be furbiſht with the oyle of mercy. The Malefactor in the Law muſt lie down and be beaten, and that before the Judge but with a certaine number of ſtripes, and that too according to the nature of the treſpaſſe, Deut. 25. 3. the ſame puniſhment is no more fit for all offences then the ſame phyſick is for all diſeaſes; The Romans had as well rods as axes borne before their Conſuls to intimate that ſome offences were as ſufficiently puniſht by the whip as others by the block.

And now that I may not loſe the advantage of doingUſe. God ſome ſervice in ſo ſacred a ſolemnity as this, I ſhall keep me no longer to generals, but parcel out the reſidue of my diſcourſe, and addreſſe my ſelf briefly to all ſorts in particular, that my doctrine may fall as the dew, and though here a little, and there a little, yet may leave ſome moiſture upon all.

And firſt, (Right Honourable) your dignity beſpeaks the upmoſt roome, 'tis for you, there's none more honourable then your ſelves that is bidden of it. You here authority is no empty word. Magiſtracy implys ſomewhat more then a title of honour, take heed of ſparing when God bids you ſlay, let not the ſword of juſtice ruſt in the ſcabbard, and prove like the ſword of Jeth • r which he could not draw nor uſe▪

Judges had need often to edge the ſword of JuſticeJudg. 8. 20. with the file of courage, fiat justitiarunt coelum was a good reſolution. Be champions of juſtice while you can, and when you can no longer ſerve her as ſuch, keep your ground, and reſolve to die her martyrs.

As to the caſe of Religion (my Lords) though I hope I may ſay as Paul to his Theſſalonians, of love I need1 Theſ. 4. 9▪ not ſpeak to you, though you know and do this already, yet ſuffer me a little to put you in remembrance, for Sions ſake I cannot hold my peace. Oh help the teeming woman, the travelling Church, the fruit is come to the birth, but there wants ſtrength to bring forth, is't not pity ſhe ſhould miſcarry, with Ephraim, and ſtay in the place of bringing forth children? ſureHoſea 13. 13▪ a hand of authority would do much to further her deliverance, Chriſt by the ſword hath been paring and pruning his Vine till at laſt ſome ſome young grapes of Reformation did appeare, but ah on a ſudden the ſubtle foxes threaten to devoure all; the petition that at this time I ſhall tender to their hands ſhall be the Churches prayer, Cant. 2. 15. Take us the foxes, yea, the little foxes which deſtroy the Vines, for the Vines have tender Grapes; never pity nor ſpare them for that they are young. Happy ſhall he be that takes the brats of Babel, any of her little ones, and daſheth them againſtPſal. 137. 9 the ſtones.

To Commiſſioners of peace that are aſſeſſours with you, I have onely this, do not ſay, as Saul, all is well in the Countrey, if ſo, what means the bleating of ſheep, and the lowing of oxen that we heare? what meanes the roaring in Ale-houſes, prophanation of Sabbaths, with other crying abominations? what's the matter that ſo many with Malchus have loſt their right eare that they cannot hear a complaint, nay, ſometimes the right eye, that they cannot ſee a diſorder? Is it not woful, that many a Magiſtrate, like George on horſe-back, ſits alway with the ſword up, but never ſtrikes. The Lord give you Moſes ſpirit as well as Moſes place, and write upon your hearts reſolution for the Lord.

As for you, Gentlemen of the Gowne, I intend no Satyr but a Sermon, and therefore 'tis but a word of Councel that I would venture to give you, lookingWhatſoever you would that men ſhould do to you, &c. Mat. 7. 12 neither for bribe nor fee, ſave onely a deſire to ſee the fruit of my lips in the conſecrating of yours. O read often the Law which is both the Law and the Prophets. Converſe much with heavens Statutes, all which, like the Lawes of Draco are written in blood, death being the penalty that's threatened toRom. 6. ult. Pſal, 10. 18 all. Take the fatherleſſe and the widow for your Clients, God owns them for his, and alwayes judge your ſelves moſt bound to ſpeak when Truth wants an Advocate.

For the Gentlemen that are Jurors; ſo farre have you honoured your employment of late, that without flattery. I queſtion not, but that like a well-drawn picture, you will have your eyes on every corner in the County, you are your countreys repreſentatives, a Petty Parliament, O make faithfull reports of your countreys caſe, when God by you makes inquiſition, bring forth the accurſed thing whatever it be, out with Jonah that you may ſave the ſhip.

For the Jurors of inferiour order, and the witneſſes, Oh that there were none of Jezabels Knights of the poſt to be found among you, that ſhould ſell an innocent man for eight pence. Remember that for oathes the land mourneth, and before you lay your hands onJer. 23. 10 the outſide of the Bible, fix your thoughts on ſomething of the inſide. 'Tis Zech. 5. 4. where the curſe comes like a flying bood, and enters into the houſe of the thief, and into the houſe of him that ſweares falſly, and there it muſt remain til it hath eaten up the ſtones and timber thereof. For Barretters, and litigious Brawlers, that like Salmanders, live in the fire, and contend for trifles, even the Turks ſend away ſuch with a whip, if any be found in their Courts, I wiſh heartily ours might ſpeed no better, doubtleſſe authority would be far leſſe troubled then now, if mens hearts were not bigger then their ſuits.

I ſhall make but one turne more to them that are in authority, take leave, and I have done.

O minde your duty, and do it, and to make it ſure, I would take but two or three Temple-nailes, and faſten all.

1. Conſider it will make you great bleſſings to your Countrey; If any thing fetch life in a dying ſtate,Ad Magiſtratum maxime utiles qui privata comoda publice poſt habent qui ſciunt civium non ſervitutum ſibi traditam ſed tutelam nec Republ. ſuam eſſe ſed ſc republicae &c. Sibelliq. tom. 4. p. 383. 'tis juſtice, 'tis worth our obſervation, that when God promiſes to give a ſpirit of judgement to them that ſit in judgement, he promiſes alſo to be a Crown of glory to the reſidue of his people, Iſ. 28. 5, 6. O that the generations to come might riſe up and call you bleſſed.

2. 'Tis the way to live honourably, and to die comfortably.

1. To live honourably: Of Caſſianus the Emperour, 'tis ſtoried that he refuſed to be called pius, but would be called foelix, a wilde deſigne to reach after felicity by the neglect of piety; nothing ſo ſurely honours us among men, as when we ſeek the honour of God, 'tis1 Sam. 2. 30 a bargaine of Gods own making, thoſe that honour me, them will I honour. 'Twas this that made Deborah cry out in her ſong, My heart is ſet toward the Governours of Iſrael. Judg. 5. 9

2. Tis the way to die comfortably, when the ſight of grim death makes others look wan, conſcience of their integrity will ſteel their hearts againſt the King of terrours; Oh bleſſed caſe, when in the cloſing up of mens lives, they can with that zealous Magiſtrate, Nehemiah, ſay boldly, Remember me O Lord concerning this, andNeh. 13. 14, 22 Dr. 〈◊〉 . remember me, O Lord, concerning this alſo. To borrow the elegant words of a Reverend Authour, what happy Items will theſe be in our laſt reckoning, ſuch Magiſtrates may ſweetly cloſe their lives with thoſe comfortable words wherwith he cloſes his book: And remember, O my God, in goodneſſe. A vaſt and bleſſed difference between the righteous and the wicked, when of the one the Lord proteſteth he will never forget any of their works to let them ſcape unrevenged, Amos 8. 7. of the other we have as ſtrong an aſſurance that he will never forget any of theirs to let them go unrewarded, Heb. 6. 10. 'Tis not conſiſtent with the Juſtice of God, the Lord is not unrighteous to forget your work and labour of love. O that your works might praiſe you in the gates of your own Courts while you live, ſo ſhall they follow you to the gates of Heaven when you come to die.

FINIS.

Courteous READER be pleaſed to take notice that theſe Books following are worth thy peruſal; Printed for John Stafford, and are to be ſold at the George at Fleet-bridge.

A Divine Meſſage to the Elect ſoul, delivered in eight Sermons upon ſeven ſeveral Texts, by that laborious and faithful Meſſenger of Jeſus Chriſt, Mr. William Fenner. B. D.

Divine Meditations upon ſeveral Subjects, Whereunto is annexed Gods love, and Mans unworthineſſe, with ſeveral Divine Ejaculations, Written by John Quaries.

Choice and profitable Secrets, both Phyſical and Chirurgical, formerly concealed by the deceaſed Dutches of Lenox, and now publiſhed for the uſe and benefit of ſuch as live farre from Phyſicians and Chirurgions: being approved of by eminenent Doctors, and Publiſhed, by their charitable advice, for the Publick good; Whereunto is annexed, a Diſcovery of the Natures and Properties of all ſuch Herbs which are moſt commonly known, and grow in Countrey Gardens.