not such a one as is only the Impression of their present Circumstance but a constant temper of Spirit that will manfully stand out against the like Temptations for the time to come I say these things being to be considered which are not discernable to Humane Wisdom 't is safer to omit these Instances of Pitty and leave them to God's Infallible Judgment in the due Process of Law lest otherwise they bring the Sins of others upon themselves and moreover occasion much mischief in the World by pardoning and affording farther opportunity to one that will return to his former Wickedness And besides this ought to be taken notice of in this action the Incouragement and Presumption that it gives to the like Offences This then is another mark of a good Governour one that copies out the Author of his Power and Dominion to exercise an Impartial Justice and use the same measure of proceeding indifferently towards all But 4thly Another Divine Character that he is to express is meekness and gentleness towards such Offences as only concern himself and his own Particular For altho' he is obliged to distribute these measures of Justice to others without any defect or abatement yet if he will truly imitate the Original of his Power he ought to be patient and long suffering in respect of personal abuses to be inclinable to Mercy and Pardon and always forgive as often as the State of things and the reason of Government will permit it God thus proclaims himself and our own experience will sufficiently convince us of the truth of it Exod. 34.6 And the Lord passed by before him and proclaimed the Lord God merciful and Gracious Long-Suffering and abundant in goodness and truth keeping mercy for thousands forgiving Iniquity Transgression and Sin Thus Holy David expresles him The Lord is full of Compassion and Mercy Long-Suffering and of great goodness he will not always be chiding and so on And the Prophet Joel declares him to be slow to anger and of great kindness and repenteth him of the evil Cap. 2.13 And Nehemiah in the same words Cap. 9.17 Thou art a God ready to pardon gracious and merciful slow to anger c. This is the proper result of his Nature and therefore this as all actions proceeding from an inward form and principle must needs do affords him the most affecting pleasure and satisfaction Micah 7.18 He pardoneth Iniquity He retaineth not his Anger for ever because he delighteth in Mercy And St. James the 2.13 Mercy rejoyceth against Judgment Indeed God pardons none but upon the necessary qualification of a true Repentance but he applies his Long-Suffering to many Sins unrepented of and passes them by without any remarkable displeasure declared upon them and perhaps seeing he has appointed a day in the which he will Judge the World he might defer the due punishment of all Sin till that dreadful day come and inflict nothing upon it besides its own inseparable evils those which it carries in its own Bosom unless there were some important Reason to determine him otherwise For our Sins do not force him to any immediate revenge they being not possibly able to disturb him or intermit his Repose and Happiness for the least moment If we sin what do we against him If our Transgressions be Multiplyed what do we unto him Our Wickedness may hurt a Man as we are Job 35.6.8 Now therefore in this case to be more satisfied or at least to think probably concerning the ways of God what Sins he will immediately punish and what he will pass by we must consider God not only as a Seperate Being from his Creatures but as the Just and wise Governor of them and observe what he is obliged to from this Relation And hence we may discern that sin not terminating upon God only but also reflecting upon men and deriving a certain Malignity among them There are several instances of it which having a more spreading contagion in them cannot be conniv'd at in any single Person without doing injury and prejudice to the whole which is not competent with God's Government And therefore all open and bold wickedness because this being permitted does by degrees lessen and destroy the notions of the Divine Purity and Holiness in the World and so more forceably invites Men to the same Practices upon this ill Conclusion from Impunity that either God approves them or is not greatly offended at them Malach. 2.17 Isay all open and bold-wickedness is commonly followed with more remarkable Judgments upon it especially in those that stand in a nearer Relation to God as the Jews above the Heathens and perhaps the Ministers of the Altar above other Christians And this whole thing is set down by David Psal 50. where after he had mentioned the many Enormities of that People that were in Special Covenant with him ver 18. When thou sawest a Thief thou consentedst unto him and hast been Partaker with the Adulterers He adds These things hast thou done and thou thoughtest wickedly that I am even such an one as thy self thou thoughtest by this Connivance and delay of Punishment that I was no more Holy nor Righteous than thou but I will reprove thee and set before thee the things that thou hast done And perhaps Hypocrisy when Iniquity is concealed and dissembled under a specious appearance this not affording such an example and influence in the World is not upon this account so obnoxious to God's Immediate Punishment indeed this we may observe for the truth of this notion that in the whole complex of Scripture Punishments are not so frequently denounced upon this as upon open Impieties And I am apt to believe that God never inflicts any open and immediate Punishment upon Sin in this World he allowing his Creatures all the enjoyments that can be altho many of them chuse them in an ill kind and still patiently affording them space of Repentance most likely till their Disposition for it be quite destroyed through Vitious Habits I say I am apt to believe that God never inflicts any open and Immediate Punishment upon Sin in this World but when it is necessary for the Publick good to reclaim others by such an Example from the like Offences Now a good Prince that observes the pattern that God gives him in this Respect must not be over Critical to revenge Injuries but always signifie a Disposition that is apt to Pardon and generously pass by all personal Affronts and Reflections upon himself unless only such as being of that high Aggravation takes away his necessary esteem among the People and so renders him incapable of promoting any good or advantage to them And this Clemency exprest to less offences will be the most effectual means to prevent and escape them for the time to come it will be accounted such a base action to abuse a Prince of this Heavenly Temper that it must needs raise the Resentment and Odium of all Men upon the Authors of it
A SERMON Preached upon the first occasion AFTER THE DEATH OF HIS GRACE JOHN Duke of LAVDERDALE IN THE Chappel at Ham. By JOHN GASKARTH his late Graces Chaplain and Fellow of Pembroke-Hall in Cambridge I have said yee are Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Nazian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. LONDON Printed for Walter Kettilby at the Bishop's Head in St. Paul's Church-yard 1683. TO HER GRACE ELIZABETH DUTCHESS OF LAUDERDALE Madam THIS Sermon being Preached in your Graces Audience upon that common occasion of grief that affected us all and several Persons of Honour and Quality that then heard it urging me to make it thus publick I thought it would be at least a very proper Presumption humbly to offer and Dedicate it to your Grace your Grace being so related both to the great Subject and the unworthy Composer of it who indeed should have been more considerable and proportionate to such an Argument as very rarely happens and is the Work of many Ages to produce However it has had that civility in its rudeness of addressing to your Grace that it has intermitted a little till time had something moderated a very intense Mourning and rendered your Grace more capable of considering in general and especially of perusing a Discourse of this nature If this can please your Grace when it appears upon Ink and Paper as well as it once did when 't was spoken I may boldly venture it into the World and have no Apprehension what the most Critical Observer can say against it As to that part of it which is proper it being such manifest truth as your Grace can best testifie is not capable of any censure unless it be because it is naked truth without due cloathing or Ornament But this I hope will be an advantage to it and make it more authentickly accepted that it addresses directly to the Vnderstanding and not by the mediation of Fancy which so misrepresents things according to the fine Words and Dresses in which they are objected to it Madam what I shall add more is only to recommend you most heartily to the Care and Blessing of God Almighty which shall ever be the constant expression of that Duty that is owing to your Grace by your Graces Most Faithful Servant JOHN GASKARTH The Preface to the Reader MY Lord Duke of Lauderdale dying at Tunbridge wells on St. Bartholomew's day 1682. his Body after embalming was brought to his own Chappel at Ham where it remained for some considerable Time privately the State of that sad Solemnity being reserved for another Place At length after several Weeks it was conveyed by Sea into Scotland his Graces native Country to be deposited in a * Called Lauder Church where is the Mansion-House and Seat of the Family and from whence the Title Church of his own erecting After which against our next convening in that wonted place of worship I thought 't was no more than a necessary Observance both to the dead and living to prepare something that might answer such a Circumstance Accordingly I composed this Discourse that I now present to thee and the time of our first assembling there being on a Sunday I then preached it and altho' it had not all the external Formalities of a Funeral Sermon yet as to the Matter and Design of it it was so and I believe the very being in that Place and Service where he always was such a constant Attendant and then observing his Seat empty without the perpetual Ornament of it at such times was a sight as affecting to any of his Acquaintance as if they had had the outside of a Coffin to contemplate before them especially when from its late Removal thence their Fancy might easily restore that Want and represent it to them and indeed could scarce prevent if they had been most industrious in it the doing so But altho this be a sufficient Reason to justifie a Funeral Sermon at a distance that which more forcibly determined my Thoughts this way was my deserved honour to this great Person that while Particulars were fresh and ready I might raise up a Pillar or Monument of him in my Mind which might preserve his Memory against the Deluge or destroying Nature of After-times I speak in respect of my self let my life last as long as it will that it should compass this effect upon others I dare not presume Indeed that there should be some standing History of such a Person that would so compleatly furnish and so well deserves one is very requisite and I wish a better and more knowing Relator of him to that purpose The things here mentioned are only such as concern the goodness and probity of his Disposition and does not declare the particular Instances of it how he exerted it into Action in all the Branches of his publick Affairs which would make up a just Volume and which may boldly offer themselves to the Judgment of all serious and Honest Men yet in order to make some advance towards such an effect this I shall say for the present Composure in the extent of it what soever opinions it may meet withall that 't is done in great Sincerity is only Truth for Truths suke and not any Dictate or Influence of any secular Advantage the Topicks that I have insisted upon were my own repeated Observation and were farther confirmed to me by the Learned D. Hicks my Predecessor in the Happiness of Living with his Grace and who enjoyed it longer then I did And I am certain what I have say'd of this Subject will be most readily assented to by all that had any true knowledg of him and let those consider who meerly upon the suspicious Report of Fame that is always prejudic'd to great Men censure him and knew him not kow unreasonable they are and whether they do as they would be done by All that I can think of such Persons is that they are perfect Heathens they want the Gospel Charity which in Truth is the distinguishing Note and the Whole of our Religion and so persecute the Christians as they used to do That this comes forth so late at such a distance from the occasion of it besides several impediments that I could tell thee of one of which hinted in the Dedication thou art chiefly to blame a Countrey Life if thou thinkest fit to blame any thing upon that account which was in some remoteness from the Press Farewell A SERMON PREACHED AT HAM Upon the first Occasion after the Death of The Lord Duke of Lauderdale PSALM 82. ver 6 7. I have said yee are Gods and yee are all the Children of the Most High But yee shall Die like Men. THIS Psalm is an Advice to Princes those that are plac't in the Magistracy and Government of the People that they have a Special Care to be Just and Righteous in their high Commissions that they make Truth and Equity the sole measure of all their Actions and only respect the Merit of
And hence we often read in Scripture Isa 52.5 Ezek. 36 20 23. That the Name of God was blasphem'd among the Gentiles through the Jews Romans 2.24 and that David gave great occasion to the Enemies of God to blaspheme 2 Sam. 12.14 that is seeing they pretended to be the only Worshipers of the true God and his own peculiar People and yet lived after the manner of the Heathen and indulged themselves in such sinful Courses it might well be concluded by those Gentiles that this great God whom they worshiped the Holy One of Israel as he stiles himself was no such pure and divine Being but indeed one that delighted in Sin and was an Approver of it in that he had chosen a Nation for himself that was so notoriously guilty of such base Enormities This then ought to be the serious Endeavour of a good Magistrate if he will imitate him from whom he holds his Patent of Governing to secure and establish the true Religion which is the only Advancement of God's Glory And that is the true Religion which was laid down and asserted by Christ and his Apostles and which admits of no accessary things as to its Essentials or humane Inventions in it That which teaches the Word of God to be Self-credible and Authentick upon intrinsick Arguments the infinitely wise Contrivance and design of Goodness expressed in it abundantly declaring its Divine Original without the help of any humane Authority to establish or make it so That which accounts these Divine Writings the sole Rule of Faith and sufficient for Salvation in the very Text and Canon of them without any Traditions of Men to compleat and perfect them That which only acquaints us with one Mediator between God and Man the Man Christ Jesus and which directs our Addresses to him alone who is Omniscient and therefore can only hear Prayers and know the Requests that are made before him And not to the Souls of Men departed or any other Finite Being which would bring upon us that high Impeachment of St. Paul denounced against the Heathens Rom. 1.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who worshipped and served the Creature more than the Creator or besides the Creator as the Words may well be rendred that is joyntly with him who is blessed for ever That which not only obliges us to address to God alone in Exclusion of all Compartners with him in Religious Worship but also to worship him in a pure Spiritual Worship as an invisible Nature that cannot be objected to humane Eyes not framing to our selves any bodily Representment of him which is so expresly forbidden in the Law of Moses Deut. 4.15 and which is so impossible in the thing it self To whom will ye liken God or what likeness will ye compare unto him says Isa to the Image-mongers of his days chap. 40.18 That which puts men upon a careful Exercise of all Vertues and working out their Salvation in this present Opportunity of Life without any expectance of being delivered afterwards or having their State made better or Happiness obtain'd by the Prayers of others That which makes an actual Obedience to Lawful Magistrates an indispensible Duty where their Commands are not opposite to God's word and that no Power upon Earth can absolve one from it and therefore by vertue of our Christian Profession we ought to give a ready complyance in all things to those that are set over us both in Church and State where what they enjoyn is only in the nature of indifferent things does not clash with any Divine Precept of Scripture or require a contrary Deportment to it And even then we must quietly submit to them in a Christian Suffering without any violent resistance or actual engagement against them In a word that which was maintained by the best Christians and Confessors in the first Centuries and times of Purity of the Church and was delivered down as a pattern both of Faith and Practice This is the true Religion and this a good Magistrate ought with all diligence to maintain and establish in his Province among those that are Subject to him viz. To free their minds from all Superstition and false Perswasions and confirm them in the true Opinions of things and Doctrines of Holiness And this is no more then he is obliged to in the strictest Justice to see that God Almighty have right of his Creatures that due Worship and Observance that belongs to him both from the excellency of his Nature and the inestimable benefits conferr'd upon us A Second part of Justice as it concerns Men is an Impartial Exercise of it towards all for God is often declared in Scripture to be no Respecter of Persons Acts 10.34 and Deut. 10.17 He is express't in these words a Great God a Mighty and a terrible which regardeth not Persons and 2 Chron. 19.7 There is no Iniquity with the Lord our God nor respect of Persons and St. Peter stiles him that Father who without respect of Persons judgeth every Man according to his work 1 Epist 1.17 which gives the full account of these equal Proceedings viz. his equal relation to all men and which is more plainly exprest by holy Job 34.19 He accepteth not the Persons of Princes nor regardeth the Rich more than the Poor for they are all the work of his hands Thus then those Governours that will follow the great example and original of their power must observe an unbyass'd Justice the same measures and equal Distributions towards all they must not suffer themselves to be perverted from the true merit of things by any different regard to the Persons of Men. It is Gods own solemn charge to Magistrates Levit. 19.15 Ye shall do no unrighteousness in Judgment thou shalt not respect the Person of the Poor nor honour the Person of the Mighty but in Righteousness shalt thou Judge thy Neighbour And Deut. 1.17 Ye shall not respect Persons in Judgment but ye shall hear the small as well as the great Plato de Repub. 4. Indeed there are several Cases that require some abatements from extream Justice and the Letter of the Law for Laws being levelled against Crimes in general cannot so minutely consider the different Circumstances of things and Persons and afford a reasonable allowance for them And therefore it is often requisite that there should be some Relaxations made from the inflexible rigour of Words and Statutes But then those that are the Rulers and Managers of this Power must have a special care to distribute the same equity to all according to the same rule of Mercy and not be more severe or more favourable to some then others And as to the Impunity of some altho' it may happen that great Malefactors upon some probable marks of a sincere Repentance may offer a fair inducement for Mercy and Pardon yet there being so many things to be considered in a true Repentance as a perfect change of mind and purpose a new heart within them and that
and not suffer any Fears or Apprehension of Danger to draw them aside from an honest Sentence or hinder the due Process of righteous Judgment between Man and Man Indeed a good Magistrate that uses the same Rule and Measure of acting indifferently towards all that determines his whole Affections to the Merit of things and not to any quality of Persons must needs by this equal Management create to himself many Adversaries There is a lofty Opinion and Esteem of themselves that commonly possesses the minds of rich Men. This is the proper Effect and Influence of Great Fortunes unless a true Christian Humility does rebate and qualifie it And therefore rich Men where this humble Temper of Religion is wanting always presume upon an Advantage above others which they also would have attend them in places of Judgment And this is the reason that so many foul Causes are commenced and managed by them which gives us the Account of that of St. James Cap. 2.6 Do not rich men oppress you and draw you before the Judgment Seats And therefore when they find that severe Justice is preferr'd and takes place without any regard had to their Figure in the World we must needs imagine them passing angry with those honest Magistrates that dispense it And therefore there is need of Spirit and Resolution in a good Governour a mind prepared to meet with the greatest Dangers that can manfully bear up against all the Affronts and ill Treatment of offended Greatness and that will never desert a Righteous Action through any prospect of Terror or Threatning Circumstance whatsoever lest if otherwise Justice and Judgment God's own Cause in the World should suffer and be perverted by it But then Secondly supposing there be such a formidable Appearance against him upon this due performance of his Office that the most resolute Fortitude and Gallantry of mind seems not able to stand before it this ought not in the least to influence or terrifie him from that true Judgment that necessarily belongs to his high Station but still he ought to determine boldly according to the Justice of things and support himself with a firm Confidence in God and his special Providence about him that he will undoubtedly protect him in the just management of that Work and Office which he has committed to him It is impossible that God should forsake or desert any whilst they are observing his Special Commands to them Common Justice does oblige the contrary and we should set a Mark of Baseness upon that Man that should be guilty of such a Deportment And then if God be for us who can be against us He that behaves himself justly in his high Province and Government altho' there be never so strong a Combination upon this Account made against him yet he may boldly say The Lord is on my side or the Lord is my Helper and I will not fear what man can do unto me Psal 118.6 Heb. 13.6 In God's Word will I rejoyce in the Lord's Word will I comfort me in God have I put my Trust I will not be afraid what man can do unto me Psal 56.10 11. As the righteous King David triumphantly said when his Enemies compass'd him in on every side and may be used with the same assurance by all good Governors in their Times of Danger Indeed God does not always effect their Deliverance in this World he sometimes steps from them and as it were leaves them alone that they may so fall a Sacrifice to the Malice and Violence of unthankful People but this is no Interruption of his Defence and Safeguard over them he still affords them sufficient Graces for their Circumstance and Tryals and when he has perfected them through Sufferings which is his usual method with the best of Saints and by which indeed they are made so he will certainly confer a surer Reward upon them and take them into his more immediate Custody in his Kingdom And this Desertion in the time of Trouble as to present things makes no Abatement of Faith in a good Governour he knows most assuredly That it shall be well with those that fear God at the last Eccles 8.12 And if God does not work his Deliverance in this world from the hand of his Enemies but lets him fall by them yet he is most fully satisfied that he will effect this very thing in his Death and Sufferings and vindicate his Righteous Actions and afford a most plentiful recompence of them in the Region of Glory and therefore he can use those great words of Job with the same holy Confidence and Resignation Cap. 13.15 Though he slay me yet will I trust in him We come now to the last thing viz. That these Gods and Children of the Most High must die like Men that is altho they be promoted to this high Station and stand in a great eminency above others Yet it is only some external thing a difference of degree and order that distinguishes them from the rest of Men there is still the same Humane Nature with all the Infirmities and Attendants of it belonging to them and therefore they are only poor Mortals subject to the common Circumstance of Dying and returning to Dust as well as their meanest Vassals And this Consideration should secure the Humility of Great Men and Princes it should keep their thoughts within due compass That they think not of themselves above themselves but that they think soberly that they are only Men made up of the same perishing matter and brittle Ingredients with others and that they exercise their rule over Creatures of the same Nature and Dignity that they can pretend to they have that original Nobility of a Humane Soul and Reason equally with them and may possibly far surpass them in those great things that only make difference of worth in us viz. Holiness of Life and Vertue which alone gives the preferments and different Stations of another World And therefore those that are below them here may be advanced much above them in Bliss and Glory These things ought to influence Princes and invite them to a gentle treatment of those that are under them not to put on any unnecessary State or Lordship towards them but be of a free address easy to be intreated attentive to their Petitions and Requests from them patient of their rudeness and simplicity with whatsoever else may be the effect of unpolished nature in them and offer them all the measures of brotherly kindness in all instances as still being mindful of that near relation of Brethren and common equality that is between them that they also must make their Bed in the Grave and sleep among the clods with them And this very prospect is enough certainly to keep down all Pride and Loftiness of Man depress all the swelling resentment and overacted State of Worldly Glory and preserve the greatest Potentates on Earth in a constant habit of Humility and low notion of themselves Alas What can it
it and therefore when I observe actions to proceed in a continual series without any uncouth step or contradiction in them I cannot but conclude both in the exercise of Charity and Judgment that what they manifest is the very spirit and temper of such a Person Thus I have made a short Application of my Discourse and must in all reason beg Excuse for this mean Representation of so much Greatness especially before some in this Presence who best knew him and are best able to express him in the same Stile with his high Performances I did what I have done merely to please my self in dwelling a little and entertaining my Thoughts upon such an excellent Object and that from the present View of so much Worth in him I might found an Argument of Eternal Comfort to all those that were related to him Not to be sorry as those without hope for those that die in the Lord. And this we may conclude of that excellent Spirit departed from us that he died in this happy Circumstance as being possest of all those Vertues that are proper and requisite both for a Christian and a Governour And now to add a word of Comfort as to the common Condition of Men although Death be here denounced as a threatning yet it is the exceeding happiness and advantage of a good Man What a sad thing would it be to spend an Eternity in this Life altho we should be always in our full Vigour and never have any of the Infirmities of Age or Desease upon us to live in a continual Warfare always fighting against the ill Inclinations and Lusts of Flesh and the more florid and vigorous we are the more shall we experience these evils to be ever concerned in that Impertinent Imployment of a Reasonable Soul to manage and think of the trifling Objects of this World things that are so unsuitable to it to be continually at the mercy of a dull Body that is so often indisposed whether we shall freely meditate or no and then when we are in a fit posture of thinking we must beg the favour of our outward Affairs that they would be quiet and offer no disturbance or of some Anxiety of Spirit that it would intermit a little or of a degenerate habit of mind that it would suspend its wordly concernments or else we shall use this great faculty of thinking only upon vile and abject things such as are most unworthy of it but never be able to raise it up to any suitable Contemplation Now to be thus eternally detain'd by these low Entertainments and the ineptitude of Body from any free converse with the great object of our Happiness that Almighty Spirit that made us always to have our Felicities such an accidental thing depending upon so many hits and chances of Temper that it seldom happens not to recompence the thousandth part of our other Miseries and when it does happen is in such a Poor Muddy and Imperfect manner What a sad thing would it be to be for ever in this State and Circumstance or indeed for any considerable length of time 'T was certainly no Punishment upon Mankind but rather an Instance of Divine Love and Mercy to us that God should contract our Days and Abode in this World from well nigh a Thousand Years to Threescore and Ten a sufficient time still in such dull Enjoyments and if we had but the True Faith and Hope of Christians in us we should thank God for it Little reason have we therefore to lament for those that God has removed from such a World of Troubles but rather lament for our selves that are still left in it and want those Improved Felicities that they are instated in to all Eternity To which God Almighty in his due time bring us all to a second Enjoyment and happy Communion with our Pious Friends gone before us to whom with his Blessed Son and his Eternal Spirit three Persons and one God be ascribed all Honour Thanks-giving and Praise for evermore FINIS In chartula hac vacuâ Lector qui possit cupiat haec habeto à Typographo vel Errata vel praetermissa Ad. pag. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zenoph ed Steph. pag. 444. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil Ad. pag. 12. lin 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Item Ad pag. 12. pro Plato de Repub. lege Plato Polit. ed Serran 294. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ad. pag. 17. pro de legibus 18 19. lege 28 29. Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dyon Cas Ed. Steph. p. 559. Idem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad. pag. 24. St. Chrysost Tom. 6. p. 694. Item Tom. 7. p. 755. Ed. Savil. Item Basil Ed. Basil p. 220. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad. pag. 37. Plato De Repub. Lib. 1. p. 3. 330. Ed. Serran 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. ERRATA PAge 8. Line 15. for we read he Pag. 29. lin 21. for convinced read convince Pag. 38. lin 23 24. for I do none any injury in it read I do none any Injustice in it