Selected quad for the lemma: justice_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
justice_n	great_a	king_n	lord_n	8,214	5	3.8032	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67763	Philarguromastix, or, The arraignment of covetousnesse, and ambition, in our great and greedy cormorants that retard and hinder reformation, (all whose reaches, are at riches) that make gold their god, and commodity the stern of their consciences, that hold everything lawful, if it be gainful, that prefer a little base pelf, before God, and their own salvations, that being fatted with Gods blessings, do spurn at his precepts : dedicated to all corrupt cunning, and cruel [bracket] governours, polititians ... : together with the lively, and lovely characters, of [bracket] justice, thankfulnesse ... : being a subject very seasonable, for these atheistical, and self-seeking times / by Junius Florilegus.	Younge, Richard.	1653 (1653)	Wing Y172; ESTC R39194	47,748	48

deserved recompence sooner then they expect it Ferdinando the fourth adjudged two Knights to death more through malice then out of justice but one of them cryed out O unjust King we cite thee to appear within thirty dayes before the Tribunal feat of Iesus Christ to receive recompense for thine injustice upon the last of which dayes he dyed as Paulus Diaconus testifies Demetrius having received many requests and supplications of his subjects threw them all into the water as he went over the Bridge whereupon his subjects conceived such an hatred against him that his Army forsook him and yeelded to Pyrrhus who drave him out of his Kingdom as Diodorus sets it down I confesse it is a miserable thing to fall into such times in which men must both speak what they think not and do what they approve not As Tacitus that great States-man speaks Yea as wise Plato could say that Common wealth is like to go to wrack where Magistrates rule the Lawes and not the Lawes rule Magistrates To which accords that of the Oracle The Sibarites desirous to know from Apollo how long their prosperity should last were answered that so soon as they began to prefer men before God their state should be destroyed And to speak the truth in plain English as now we may do blessed be God He is not a King but a Tyrant whose will swayes and not the Law as wise States men have been bold to affirm But what of all this An honest man will do nothing to please any whereby he shall displease God He will answer the King you bound me by oath at my first entrance that I should in all cases give judgment according to law Agesilaus being requested by his Father to give a sentence against equity gratiously denyed him saying You have taught me O Father from my youth to obey the Lawes and therefore I will now obey you therein in judging nothing against the Lawes And Benevolus when Iustina the Arian Empresse proffered him great preferments to have him instrumental in a service which could not be done with a good conscience answered What do you promising mean higher degree of preferment for a reward of impiety yea even take this from me which already I have so I may keep a good conscience And forthwith gave her his Girdle the Ensign of his Honour And of such a spirit was Sir Thomas Moor who made great suit to the King to be discharged his Lord Chancelorship that so he might not against his conscience speak nor act any thing about the Kings marriage with Queen Anne A Iudge truly fearing God is in Justice and piety as immoveable as a Rock Like Fabricius of whom Pyrrhus though his enemy gave this praise that a man might as soon turn the Sun out of his course as him from truth and honesty as Plutarch and Eutropius report Or like Aristides who feared not the King nor would favour his own Father and for his impartial dealing in all matters was sirnamed the Just. Or Epaminondas whom all the riches of the world could not withdraw from the least duty to his Countrey as AElian reports Or the Midwives who though weak Women would not do as the King of Egypt commanded them but preserved alive the men Children Exod. 1.17 20 21. Or the wise men Matth. 2. 1. to 13. who turned their backs upon Herod when in his command he intended mischief Or the Martyrs who would burn rather then turn Vertue and piety is such a thing that neither power can force her nor wealth win her nor any thing in the whole World corrupt her One that feares God and hath a good conscience is like Fire that cannot be forced downwards When Pyrrhus tempted Fabricius with money and promises of honour And seeing that would not do threatned him with Elephants and strange things he answered I fear not thy force and I am too wise for thy fraud The Prince of Conde being taken prisoner by Charles the ninth of France and put to his choyce whether he would go to Masse or be put to death or suffer perpetual imprisonment answered the former I will never do by Gods grace as for the two latter let the King do with me what he pleaseth For God I assure my self will turn all to the best When Modestus the Emperours Lievtenant threatned to kill Bazil he answered if that be all I fear not yea your Master cannot more pleasure me then in sending me unto my heavenly Father to whom I now live and to whom I desire to hasten And another time being threatned with bonds banishment Confiscation cruel torture death c. he bad him fright babies with such bugb●ares his life might be taken away but not his comfort his head but not his crown Yea quoth he had I a thousand lives I would lay them all down for my Saviours sake who hath done abundantly more for me And when they offered him money and preferments to tempt him he answered can ye give me money that can last for ever and glory that shall eternally flourish Iohn Ardely profest to Bonner when he told him of burning and how ill he could indure it that if he had as many lives as he had haires on his head he would lose them all in the fire before he would lose his Christ. Ierom writes of a brave Woman that being upon the wrack had her persecutours do their worst she was resolved rather to dye then lye They will never fear to be killed who by killing are sure to be crowned Here he that reads will take occasion to censure me perhaps count me a Fool for putting so many plums in the pot of one kind But thou mayest rather think thy self worthy of censure for I do it onely to shew thee thy folly for ask thee which example thou wouldest have left out thou knowest not Yea thou wouldest rather have more put in that thou never yet heardest If so learn to be more wise or at least more charitable or rather confesse that Sloth sits and censures what the industrious teach Foxes love to dispraise the Grapes they cannot reach I desire to imitate those Authors that I like best and find most efficacious And since nothing will please all I would please them that are of my own dyet And those I guesse to be the most and to have the greatest need of such discourses as inform the judgment and are likeliest to work upon the affections and save the soul. And to confesse that which some will say is an errour I would rather if God so please be an instrument to convert one soul then to build up many and I wish more of the Ministry were of my mind But go we on CHAP. 10. SUch as fear God if higher powers injoyn them things against him who is highest of all they will rather obey God then man Acts 4.19 Yea in this they are like God himself who accepteth not the persons of Princes and regardeth not the Rich more

nearer they are the more sure is their ruine CHAP. 4. AS for the discharge of his place or office being obtained it is this First he resembles Boniface the ninth of whom nothing could be demanded were it never so unjust or absurd but he would grant it for money But in case no money comes He will imitate Caligula who would deny all mens requests were they never so modest just and reasonable For like Felix when he had to do with Paul Acts 24.26 27 28. He looks that money should be given him by each Party As who will not give him bribes rather then venture the losse of all as the Traveller his purse to the Theef● rather then venture his life or limbs Or if either Plaintiffs or Defendants cause be too light in the Ballance of equity It is but throwing in a Bribe heavy enough and that Scale shall weigh down the other for as a ballance stoopeth to that side whence it receiveth most weight so he favours that party most that giveth most And what Court was there almost in the Land where Iustice was not bought and sold. Might not the worst cause Or the foulest crime find favour if the parties would be at the cost to purchase it As it fared with Claudius who defiling the fair Matron Obelina as he found her praying in the Temple of Minerva being condemned for sacriledge escaped punishment by bribes Nor is he any whit ashamed or afraid to take bribes For as Custome hath brought that into credit which otherwise would be set in the Pillory and stigmatized so in case any dare question him he can answer the Supream Magistrate in the words of that chief Captain Acts 22.28 with agreat sum obtained I this Office as thou very well knowest which is enough For the one but sells that by retail which the other sold him in grosse And so making the case his own conscience tells him that he who hath bought his place dear cannot sell cheap Or afford the Clyent a reasonable peniworth of Iustice. Unlesse he means to live by the losse and he that so buyes hath no such meaning CHAP. 5. ANd to speak rightly who but the Supream Magistrate hath been the cause of all in selling Offices to such as would give most and filling all gainful places in the Land with such as sought not the peoples good but the peoples goods Ezek. 22.27 The Common wealth as Plato well observes like a Fish commonly first putrifies and rots at the head for as the Governour of the people is so are his Officers and what manner of man the Ruler of the City is such are they that dwell therein Eccl. 10.2 Subjects follow the example of their Princes as certain flowers turn according to the Sun And as all subordinate greatnesse flowes from the head so do commonly also their dispositions Augustus a learned Prince fill'd Rome with Schollers Tiberius filled it with dissemblers Constantine with Christians Iulian with Atheists A sick head makes a distempered body Of a Prince that hearkeneth to lyes all his servants are wicked Prov. 29.12 And for the most part they that should lead the way to all vertuous actions are the Ringleaders of all mischief and dissolute courses Indeed the Kings of the Earth should be nursing Fathers to the Church but both the Word and experience of most ages shew that they band themselves and the Princes assemble together against the Lord and against his Christ Psal. 2.2 God is so far from making every one good whom he makes great that Not many Noble are called as Paul speakes 1 Cor 1.26 27. and the Scripture hath left it upon Record that of twenty Kings of Iudah six onely were godly and of eighteen Kings of Israel all but two were wicked and yet this nation was Gods peculiar and chosen people out of all the world O that they who fit at the Helm would discharge their parts and then things would soon be mended The way to purge the streams is to begin at the Fountain Let them that govern in chief fear God and be free from Covetousnesse A King by judgment maintaineth the Country but a man receiving gifts destroyeth it Prov. 29 4. Nor would it be any disparagement to their greatnesse but a geat honour to follow the examples of Samuel 1 Sam. 12.3 4. And Moses Numb 16.15 And indeed it is too base and sordid for honour to be covetous But return we to the Miserly Muckworm for I may seem to have left him and be gone quite out of my way CHAP. 6. THese base and servile spirits that love money better then themselves will do any thing to please Princes They will sooner follow the command of their Lord or Prince then the precept of their God Let Saul but command Doeg to murther the Priests he will run upon them and quickly dispatch them 1 Sam. 22.18 Let Iehu but command the Rulers Elders and great men of Samaria to slay seventy of their Masters sons off goes their heads so soon as they receive the Letter 2 Kings 10.6 7. If Nebuchadnezzar charge the Princes and Officers to adore his new erected Idol when the musick gives warning they instantly fall down upon their knees Dan. 3.1 to 8. Iohn shall not want a Deaths-man if Herod but send for his head so not long since if the King would have wickednesse established for a Law his Iudges and Officers some of them were as ready to do it as he to have them Cowards and Covetous men are slaves to those above them Sicophants to those equal with them Tyrants to those under them When the Hart is made Iudge between the Woolf and the Lambs as in the Fable it must needs go on the Wolves side Cambyses falling in love with his Sister asked the Iudges whether it were lawful for him to marry her They answered they had no such law but they had another that the King might do whatsoever liked him whereupon he married her Our times have been blest with many such Iudges and other Officers Nor would these be swayed by his Majesty onely For when in justice they could not but punish a malefactor might not the Protection of some great Lord be procured to deliver him so that the Law might put up his dagger For by this means a lewd person needed not fear to offend that had a great man to his friend or had not a great man to his enemy The Robber rifles a passenger is apprehended and indited the booty he giveth to some mighty one to procure his pardon and escapes Thus the poor traveller is robbed doubly both of his money and all relief of the Law and the protector of the lewd person is become the greater thief A poor sheep-stealer is hanged for stealing of victuals compelled peradventure by necessity of that intollerable cold hunger and thirst to save himself from starving But a great man in office may securely rob whole Provinces undo thousands pill and poll oppresse flea grind tyrannize

inrich himself by spoyles of the Commons be uncontroleable in all his actions and after all be recompensed with turgent Titles honoured for his good service and no man dare find fault with him or mutter at the matter much like the justice of Domitius who alwayes punished the poor and those that were of no power but the rich and mighty he pardoned These are theeves not for taking purses by the high way but bribes in their chambers Hosea 4.18 Their language is give and the theeves is but deliver now what is the difference betwixt give and deliver yet often give walks in Chains of gold while deliver lyes in chains of Iron These are theeves in folio Cathedral and Metropolitan theeves loving gifts and taking bribes to undo the widow and fatherlesse yea many whole Families and their posterity This made Socrates laugh to see a Iudge severely to punish others and do worse himself to see little theeves riding in Carts to the Gallowes and great theeves in Coaches to condemn them Minuta puniuntur magna in triumphis feruntur CHAP. 7. LEt these things be considered and then tell me whether we might not complain of our times as the Prophets of former times and say In their hands is wickednesse and their right hand is full of bribes Psal. 26.10 They are turned aside after lucre and take rewards to pervert judgment 1 Sam. 8.3 Ye passe over judgment and the love of God Luke 11.42 The Prince asketh and the Iudge judgeth for a reward therefore the great man speaketh out the corruption of his soul so they wrap it up Micha 3.11 7.3 Zeph. 1.12 Thy Princes are rebellious and companions of theeves every one loveth gifts and followeth after rewards They judge not the fatherlesse neither doth the widowes cause come before them Esay 1.23 Her Princes in the midst of her are like Wolves ravening the prey to shed blood and to destroy soules for their own covetous lucre Ezek. 22.27 The best of them is as a bryer and the most righteous of them is sharper then a thorny hedge Micha 7.4 yea they were so frozen in their dregs Zeph. 1.12 that if one were found either in Parliament at Councel Table in Star-Chamber High Commission Court any office in the Kingdom or ordinary Court of Iudicature that in the worst and most desperate times durst keep a good conscience and not do as the rest that would not upon all occasions speak good of evil and evil of good prostitute their tongues and pens and wits and wills and consciences and soules all that they had to serve the times and turnes of Princes That would honour greatnesse but imitate goodnesse onely like the Lord Cook Sir Randal Crue Sir Iohn Elliot and many others he was wondered at as an Owl among the rest of the birds as it fared with those three worthies Shadrach Meshach and Abednego when they refused to do as the rest of the Princes Governours Captains Iudges Treasurers Counsellors Sheriffes and all the Rulers of the Provinces under Nebuchadnezzar Dan. 3. Or as it fared with Daniel single when of all the hundred and twenty Princes he refused to obey the King in his wicked command Dan. 6. Or as it did with Micha amongst those four hundred false Prophets when he would not speak against his conscience and flatter the King to his destruction as the rest did 1 King 22. But might not our Senators before spoken of have said to their Soveraign● as Socrates said once to this unjust Iudges Surely we deserve recompence instead of rage Yea and I think we may make application to some Officers and Iudges of later times of what Comincus speaks of the Battel of Montlehery viz. that some lost their places and offices for running away which were bestowed upon others that fled ten Leagues further for as they say Never so much bribery in all sorts of Officers as now which is a horrible shame in such reforming times CHAP. 8. NOr did their wickednesse confine it self within their own bosomes but by their examples all the people of the Land except some few despised ones were infected for doth not experience shew that the faithful are failed from among the children of men Psal. 12.1 that none calleth for justice none contendeth for truth they conceive mischief and bring forth iniquity Isa. 59.4 That all seek their own and not that which is Iesus Christs Phil. 2.21 That all are gone out of the way they are all corrupt and have done abominable wickednesse there is not one that doth good Psal 14.1 2 3. 53.1 So that if ever that Counsel of Ieremy and Micha Let every one take heed of his neighbour and trust ye not in any brother for every brother will use deceit and every friend will deal deceitfully Jer. the 9.4 Trust ye not in a friend neither put ye confidence in a Counsellour keep the doores of thy mouth from her that lyeth in thy bosome Micha 7.5 were duly to be observed it is in our dayes For is not the City and Country become as a common prison of cheates swarving as much from justice honesty and Religion as a picture does from a man though some are worse then others And what care men so they get money and great places though they lose their soules As these bribe-takers multiply unjust gain and grow rich above measure even their houses are full and they are thereby become great and waxen rich they are grown fat and shining they do overpasse the deeds of the wicked they execute no judgment no not the judgment of the poor and fatherlesse yet they prosper Jer. 5.27 28. But what followes in the next verse Shall I not visite for these things saith the Lord Or shall not my soul be avenged on such a nation as this vers 29. Yes the day of their visitation cometh now shall be their perplexity saith God Micha 7.4 I will ease me of mine adversaries and avenge me of mine enemies Isai 1.24 And I think God hath been as good as his word Our very eyes have seen it or our eares heard of it both in England Scotland Wales and Ireland True wilful and wicked men will not see what they do and cannot choose but see How when God hath any exploit to perform and intends successe he raiseth up the hearts of some chosen Instruments with heroical motions and resolutions of courage with contempt of all danger for atchievement When all hearts are cold and dead it is a sign of intended destruction But to leave such untill time and experience hath taught them more CHAP. 9. NOw what is the reason of all but Covetousnesse I must do as my Soveraign Or such great men will have me or I shall lose my Place which I bought so dear and so undo my self and all mine But the King of kings will one day condemn you both him for commanding and thee for yeelding And recompence your obedience with Fire and brimstone And not seldom have such their

thou hast and distribute unto the poor And is there any hope of his yeelding No Covetousnesse is idolatry Ephes. 5.5 Col. 3.5 And Gold is the covetous mans God and will he part with his God a certainty for an uncertainty No. A godly man is content to be poor in outward things because his purchase is all inward but nothing except the assurance of heavenly things can make us willing to part with earthly things Neither can he contemn this life that knowes not the other and so long as he keeps the weapon evil gotten goods in his wound and resolves not to pluck it out by restoring how is it possible he should ever be cured Whence it is that we shall sooner hear of an hundred Malefactors contrition at the Gallowes then of one covetous Mizers in his bed To other sins Satan tempts a man often but covetousnesse is a fine and recovery upon the purchase Then he is sure of him as when a Iaylor hath lockt up his Prisoner safe in a Dungeon he may go play Thirdly Covetous men are blind to all dangers deaf to all good instructions they are besotted with the love of money as Birds are with their bane Yea they resolve against their own conversion The Scribes and Pharisees who were covetous shut their eyes stopt their ears and barrocadoed their hearts against all our Saviour did or said Yea they scoft at his preaching And of all sorts of sinners that Christ preached unto he was never scorned nor mockt but by them when he preached against Covetousnesse Luk. 16.14 And well may rich worldlings scoffe at Christs poor Ministers when they think themselves as much wiser as they are richer And commonly the cunning Polititian is wiser then his Pastor or indeed any of his plain dealing Neighbours by five hundred if not by five thousand pounds These things considered no wonder that our Saviour expresly affirmeth that it is easier for a Camel to go through the eye of a needle then for a rich man that is a covetous rich man to enter into the Kingdom of Heaven Luk. 18. 25. and the Apostle That no covetous man can look for any inheritance in the Kingdom of Christ and of God Ephes. 5.5 1 Cor. 6.9 10. Secondly Hence it is that in all the Word of God we read not of one that was covetous but Hypocrites as Laban and Nabal and Iudas and the rich Fool and the Pharisees For though Zacheus before he met with Christ knew nothing but to scrape yet so soon as Christ had changed his heart all his mind was set upon restoring and giving Luk. 19.8 which also was a miracle like his curing of him that was sick of the dead Palsie Matth. 9.2 to 7. And Christ did some miracles which none of his Apostles were able to do Matth. 17.16 And indeed it is a sin so damnable and inconsistent with grace that of all sins the children of God have cleared themselves from Covetousnesse when they would approve their integrity before God and Men. Thus did Samuel 1 Sam. 12.3 and Ieremiah Chap. 15.10 and Paul Act. 20.33 and Iob Chap. 31.24 28. and Agar Prov. 30.8 and David Psal. 4.6 7. and Solomon 1 King 3.5 9. and Zacheus and in fine all that fear God 1 Cor. 7.30 31 32. Their expressions are very remarkable but I may not stand to repeat them We find many acts of deception in the Saints infirmity in those acts But covetousnesse that idolatrous sin we find not Once Noah was drunk with wine never drunk with the World Lot was twice incestuous never covetous Peter denyed his Master thrice it was not the love of the World but rather the fear of the World that brought him to it for he had denyed the World before he denyed his Master Once David was overcome with the flesh never with the World Grace may stand with some transient acts of naughtinesse but never with covetousnesse those were acts avarice is an habite Covetousnesse is flat idolatry which makes it out of measure sinful and more hainous then any other sin as appears Col. 3.5 Ephes. 5.5 Iob 31.24 28. Ier. 17.5 1 Tim. 6.9 10. Fornication is a foul sin but nothing to this that pollutes the body but covetousnesse defileth the soul and the like of other sins Yea it is such a sordid and damnable sin that it ought not once to be named among Christians but with detestation Ephes. 5.3 Nor ought covetous persons to be admitted into Christian society 1 Cor. 5.11 Thirdly From hence it is that the whole Bible all the Sermons men hear yea the checks of their own consciences and the motions of Gods Spirit judgments mercies and what else can be named prove altogether ineffectual And that there is so small a part of the world scarce one of an hundred that runs not a whoring after this Idol and is not in too great a degree covetous That from the least even unto the greatest every one is given unto covetousnesse and to deal falsly Jer. 6.13 8.10 For I may speak it with fear and trembling where shall we find a just Cato Rom. 13.7 Where can we meet with a sincere single hearted Nathaniel in whose spirit there is no guile Joh. 1.47 where with a Iob an upright and just man Job 1.1 Where with a Samuel that can be acquitted by himself in private by others in publick by God in both 1 Sam. 12.3 where with a Paul that can say I have coveted no mans silver nor gold Acts 20.33 24.16 where with one that does unto all others as he would have others do unto him as our Saviour requires Mat. 7.12 Where is a Ionathan 1 Sam. 23.16 17. or an Elieze● Gen. 15.2 to be heard of that is not troubled at but can rejoyce in their welfare by whom themselves are deprived of great honour and Revenues O that I could be acquainted with three such men And yet Iustice is the mistresse of all vertues and the truest trial of a good man For as the Touch-stone tryes Gold so Gold tryes men and there is little or no danger of that soul which will not bite at a golden hook Ministers wonder that their Sermons take no better That among so many Arrowes none should hit the mark but God tells us the reason Ezek. 33. They sit before thee and hear thy words but their heart goes after their covetousnesse vers 31. O this golden Devil this Diana hath a world of worshippers For how to gain is every mans dream from sun to sun so long as they have one foot out of the grave Yea it destroyes more soules then all other sins put together as the Apostle intimates 1 Tim. 6.10 But were men so wise as they think themselves Yea did they but truly love themselves and covet to be rich indeed and not in conceit onely they would both know and believe that better is a little with righteousnesse then great Revenues without equity Prov. 16.8 And to omit all that hath been

not onely for Bribery but for Perjury also As most basely perjured they are for among other things in their Oath when they are made Iudges one is that they shall take no bribes or gifts Which Oath if they had the like care to keep would cause them to imitate Sir Thomas Moore who when two great silver Flaggons were sent him by a Knight that had a Suit depending in his Court though gilded with the specious pretence of gratuity sent them back again filled with his best Wine saying If your Master liketh it let him send for more And when his Lady at another time offered him a great bribe in behalf of a Suppliant he turned away with these words Gentle Eve I will none of your Apple It will be long enough e're you hear the like of these Cormorants I am speaking of whom I may liken to that Lord Chief Baron who when one offered him fourscore Pieces protesting That no living soul should know it answered Make it up an hundred and then let all the Town know of it Yea this would also keep them from such vast estates as usually they leave behinde them We read of Sir Thomas Moore that having been of the Kings Counsel and gone through many Offices besides his Lord Chancellorship for almost twenty yeers together after his debts were paid he had not his Chain excepted left the worth of an hundred pounds in moveables and his Land before his Mother-in-law died who survived him many yeers did not amount to above fifty pounds per annum Nor was he ever a prodigal spender CHAP 14. THese being cast out provision would be made if I may be worthy to advise that none come in their places but such as fear God hate covetousness love godliness and deal uprightly Alexander Severus Adrian and other Emperours of Rome would call to their Counsel and put in places of Iudicature not their Favourites but men learned grave experienced of good conscience and known integrity Aurelianus the Emperour was so fearful of placing an unworthy man in the Seat of Iudicature that he never admitted any to the dignity of Senator but such as none could justly except against and then with the consent of the whole Senate Then that they may continue so and discharge the trust they are put in His Highness may please to follow the example of these ensuing presidents I am bold though much unworthy to advize Antiochus had that care to have justice administred that he writ to all the Cities in his Kingdom that they should not execute any thing he commanded if it were contrary to Law And the Emperonr Iustinian commanded the Lawyers to swear they should not plead in an evil or unjust cause That Law which was made in the ninth Parliament of James the First King of Scotland did enjoyn all Counsellours and Advocates before they pleaded any temporal cause to take oath and swear that they thought the Cause to be good they pleaded Antoninus never sent any Praetor or other Officer of State to govern any Province but who were free from pride and covetousness And withall caused them first to give up an Inventory of their own proper goods to the end that when their charge was finished the increase of their wealth should be considered telling them that he sent them to administer justice and not by fraud to rob his people The Emperour Valentinian and Theodosius made all Iudges and Govenours of Provinces at their entring upon their charg to swear that they had not given nor promised any thing to procure their places And also that they would take nothing but their just fee And if it were proved that they had taken any thing it being lawful for every man to accuse them they should pay four times as much besides the infamy of their Perjury And lastly Moses who is a president beyond all exceptions charged the Iudges to hear all Controversies between their Brethren and to judge righteously between every man and his Brother and also the stranger that was with them Further charging them that they should have no respect of persons in judgement but hear the small as well as the great not fearing the fac●s of men Yielding this as a reason for the judgment is Gods Deut. ● 16 17. Briefly let not sin be connived at but see that justice be executed impartially for good Laws without execution are like the Picture of George on horsback with his hand alwayes up but never striking Let no mans greatness protect him It is the impartial execution of noble Delinquents that wins credit to Government And the want of it cuts the sinnews of any State If there sins have made them base let there be no favour in their penalty Or else the wickedness that is done by them shal be reckoned unto you the permitter for your own for Governours make themselves guilty of those sins they punish not So that to be merciful to offenders in this case is to be unmerciful to your self yea to the party offending and the whole Nation as I could easily demonstrate could I stand upon it The best friends to a State are the impartial Ministers of judgement Nor do the prayers of them that sit still and do nothing so much pacifie Gods wrath against us as their just retribution be the delinquent never so mighty Obedience is better then sacrifice as Samuel told Saul for sparing of King Agag Yea the Prophet compares that pity and mercie of his to witchcraft and idolatry And tells him that for his so doing God had cast him off from being King 1 Sam. 15.22 23. So that the summe of all is Let them that sit at the Helm discharge their parts and all will soon be mended Let them that govern in chief be men of courage fearing God and hating covetousness Exod. 18.21 A King by judgement maintaineth the Countrey bnt a man receiving gifts destroyeth it Prou. 29.4 And now blessed be God his Highness hath leave and opportunity to redress all let our earnest and incessant prayers be that he may well improve the same to Gods glory the Nations good and his own eternal renown and comfort that so his Government may be found like the reign of godly Constantine who succeeding immediately Dioclesian and other persecuting Emperours was a notable nourishing Father unto the Church under whose shadow the Christians dwelt and prospered a long time And sure I am we have far more hope of compleating Reformation both in Church and Common-wealth then we had formerly when the Delinquents themselves had all the power in their own hands and when the commonness of offenders had benummed the sense of offending Now the way for his Highness to effect it will be not to imitate our former Governours who measured their right by their power and that would therefore do injury because they could do it Yea if I may be so bold were they not Heads under which the whole body groaned and most of the members were ill affected

of Ioseph Daniel and Saint Paul so contrarily Satan raises up that he may throw down and intends nothing but our dejection in our advancement as in the cases of Haman Absalom and that Rich Fool in the Gospel Besides as the errours of eminent persons are eminent errours and the more noble the person the more notorious the corruption so great offenders shall meet with great punishments And as their fault is according to the condition of their place so shall the nature and proportion of their retribution be yea and the more enjoyments they have had or pleasure they have lived in here so much more shall their torment and sorrow be hereafter Revel 18.7 Now these things being so let them be but seriously considered and then say wherein the great gain lies that should make men desire great places except it be to do good and glorifie God in them I cannot think of any thing therein that will make good men gainers But lose they are sure to do I mean of their peace and spiritual enjoyments For in my judgement there is nothing in the world worth envy save or besides the condition of a true Christian and a retired life spent in study and contemplation Indeed men are apt to think it a brave thing to be alwayes conversant with great ones but sure I am the priviledges can never countervail the inconveniences Whence Henry the Eighth professed that he knew none in his Kingdom so happy as that Subject who never was so low as to be a Constable nor so high as to be a Iustice of the Peace and the same was King Iames his judgement And you know what that Heathen Monarch said Whom the whole World could not content Were I not Alexander I would be Diogenes What then will a godly consciencious Christian say For the state of grace is Heaven upon earth and he that knowes the sweetness of Gods presence will deem it more tolerable to be ever alone then never able to be so And indeed that soul can never enjoy God or it self that is not sometimes retired which is seldome the lot of men in high places which made Anacharsis a Barbarian being led onely with the love of vertue leave the Kingdome of Scythia to his younger brother betaking himself to the study of wisdom and many others but of this I have spoken enough upon another occasion only I will add a word touching a studious life which many not for want of ignorance take to be the most melancholy life of all others though a Scholar findes such beneficial variety of joyes delights therein as any other calling shall promise in vain Yea I dare say this my very Work which yet requires swetting of the brain is more sweet to me then most mens wages is to them nor were the profits and places inconsiderable that I have refused the better to enjoy my self and Books The which I tell you to draw on others to taste of this Manna who hitherto like so many blinde Moles have placed all their felicity delight to dig in the earth are so eager to get and heap up silver that they have no leasure to think of their souls whom I the most pity of any men alive CHAP. 20. BUt listen to that you miserly Muckworms of a studious life which if you have brains will make your souls so long after the enjoying it as that you shall no longer like of your present employment get you never so much grow you never so rich thereby And that you may not take it to be my single opinion as too much doting upon my own conceited happiness in characterizing out of the life of a Scholar I will mostly deliver my own minde in the words of that Reverend Divine Doctor Hall the Nightingale of our Age. Alphonsus King of Arragon so greatly loved learning that he omitted not his hard studies in his most dangerous wars And Pliny the second so inwardly affected it that he held the time to be lost which was not spent in study Nor can any one think it strange that hath truly tasted the sweetness of it Yea I can wonder at nothing more then how a Scholar can be idle or dumpish having the opportunity of so many improvements of reason in such variety of studies in such importunity of brave thoughts Other Artizans do but practise a Scholar never ceases to learn wherein also his choice is infinite Other labours require recreation our very labour recreates our sports We can never want either somewhat to do or somewhat that we would do How numberless are those precious Volumes that are ever tempting us both to delight and profit Who can be weary that findes such wit in Poetry such profoundness in Philosophie such acuteness in Mathematiques such wonder of events in History such sweet eloquence in Oratory such super-natural light and ravishing delight in Divinity as so many rich metals in their proper Mines Now whom would not all this ravish with joy After all these let us but open our eyes we cannot look beside a lesson in the universal Book of our Maker worth our study and taking out as what creature hath not his miracle what event doth not challenge our observation And if weary of forreign employment we list to look home into our selves there we finde a world of thoughts which set us on work anew and not less profitably Or admit we could be cloyed with our own company the dore of conference stands open offering such interchange of discourse as will not more please then benefit us and he is a mean companion from whom we return not wiser But suppose we have not this opportunity always what ingenious minde can be weary● of talking with learned Authors the most sweet harmless and cha●geless companions What an heaven lives a Scholar in that being pent up in his voluntary prison at once in one close room or case of walls can daily converse with all the glorious Martyrs and Fathers That can single out at pleasure either sententious Tertullian or grave Cyprian or resolute Hierome or flowing Chrysostome or divine Ambrose or devout Bernard or who alone is all these heavenly Augustine to talk with and heare their wise and holy counsels verdicts resolutions yea to rise higher with Courtly Esay with learned Paul with all their fellow Prophets Apostles yet more like another Moses with God himself in them both Let the World contemn us while we have these delights we cannot envy them we cannot wish our selves other then we are Besides the way to all other contentments is troublesome the only recompence is in the end To delve in the Mines to scorch in the fire for the getting for the fining of gold is a slavish toil the comfort is in the wedge to the owners not the labourers whereas our very search of knowledge is delightsome Study it self is our life from which we would not be barred for a World How much sweeter then is the fruit of study