in which they live and to the persons with whom they converse for whose sakes the Lord spares a Nation a City a Family nay one single person from desolating and ruinating judgements Excellent is that Jer. 5.1 If there bee any that executeth justice any that seeketh the truth is there none such finde but one such and I will pardon Jerusalem You see our iudgements My Lords as to zealous Magistrates wee do not in this Northern Clymate count you our Burdens but our blessings wee blesse God for you rejoyce in you and hope for much good from you or by you having had former experience of your Integrity Ability and Fidelity This is the fourth in order Hee set Judges in the Land Fifthly Jehosaephat is not only contented to bee good but hee is also inquisitive and studious how hee may do good Grace inlargeth the heart the hand Non solum nobis nati all the welfare of Church and state will bee much in their eyes who have most of God in their hearts The holy Ghost writ Jehoiada's Epitaph 2 Chron. 24.16 and it is true of Jehosaphat hee did good in Judah both towards God and towards his house 2 Chron. 24.16 Jehosaphat was a man of another spirit of an excellent heroick publick spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Codrus nor Curtius nor Decius nor Brutus loved their Countries as hee did Judah Hee was not to learn Kings were for Kingdomes not Kingdomes for Kings Non mihi sed populo was Adrians Motto I will seek thy good was Davids royal and religious resolution Psal 122.9 Hee set Judges in the Land of Judah Sixthly In Judah was God well known both by his Word and works Psal 147.19,20 by his ordinances and providences hee dealt not so with every Nation yet in Judah Judges are set whence note that there is no Nation so knowing no People so pious regular and religious but even amongst them sin is committed and punishment must bee inflicted It is the priviledge of the Kingdome of Heaven alone to bee without sin suffering sorrow Shew mee the State that is not pestered nor infested with litigious contentious maligning spirits without it nor with factious unruly exorbitant spirits within it Against invasions and incursions of forraign Nations garrisons are placed and Forces appointed for all the fenced Cities and in the Cities of Ephraim which Asa his Father had taken 2 Chron. 17.2 Against intestine broils commotions and injuries hee ordains Judges because sentence given by him who is not authorized and impowred to judge is of no validity in Law and because no man can bee Judge in his own cause Aqu. 2. 2. qu. 67 others therefore are constituted to give every man his right and due and that in Judah In Germany each Jurisdiction or Territory hath a Leens-man each Parish a Nembdemanus i.e. a Judge but here Judges are only set in the fenced or as the Seventy read it in the strongest Cities And said unto the Judges Seventhly Judges have need of sound and wholesome instructions It is fit for Princes and Judges to have some godly-learned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Remembrancers or Monitours with them Themistocles had his Anaxagoras Alexander his Aristotle Scipio his Polybius c. The Angel in the form of a Macedonian had need of Pauls assistance Come and help us and might not you my Lords take with you some eminently learned and experienced Minister in all your circuits Jehosaphat here both gives the commissions and the instructions Bee instructed yee Judges of the earth there is a Judge that needs none the Judge of all the earth but you do It was royal Councel which our Henry the eighth gave to Sir Thomas Moore when hee made him Chancellour Look first at God then at mee It is your duty and discretion to look first and most at God and his Law for yee judge for him and hee is with you in the judgement if it bee just against you and your judgement if unjust I must confesse as Nazianzen said of great Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sea needs not nor doth it disdain the little Rivers that run into it nor do your Lordships need the Instruction of so raw and young a man a man unacquainted with matters of this Nature and your distinct duties Vel hic Collige quam difficile est Ecclesiastae munus qui Monarchis judicibus debet consillum doctrinam correptionem Erasm de Ratione concionandi offices c. nor very studious to learn yet remembring and therein incouraging my self that young Samuel spake boldly and plainly to old Eli a very grave and reverend Judge without the least check and being commanded to this service which I looked upon as pensum par animo Pauli I humbly crave your attention to what shall concern you Take heed what yee do Eighthly Observe Something is to bee done the Note is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ar. pol. lib. ◠cap. 2. The greatest persons are born for Action intelligere operari saith the Philosopher to Know and Do is the end of man as man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sociable creature and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reasonable creature so hee is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an operative creature by how much the greater I am by so much the more I labour and by how much the more I labour by so much the greater I am was a notable saying of a gracious man Of all created Natures the most noble are the most nimble active agil The Seraphims are not for sight Vide Aquin. 1. 1. qu. 112. Art 2. Aq. in Heb. 1.14 A Lapide in locum but service I shall not trouble you with what the School-men tells us about the Ministration of Angels they say they are not all ministring spirits they build more on Dionisius and Gregory than on blessed Paul read that remarkable Scripture the Epistle to the Hebrews writ by Paul not Barnabas Camero in Heb. qu. 2. mihi pag. 368. as Camero chap. 1.14 Are they not All ministring spirits that interrogation is a positive assertion they are All Deus nunquam ullam creaturam ea lege condidit saith Camero excellently no creature was made by God but with this law or proviso that it should depend upon God Camer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mihi pag. 779. Jun. in Jud. ver 6 both in fieri in facto esse both in esse in operari and also do service for God Natura Angelica non potuit humana non debuit esse otiosa said Junius The Angels of all created beings are most serviceable though they have small benefit of their Ministration the Lord having the glory the Elect the comfort the profit David first served his Generations by the will of God then fell asleep Let not death surprize us before wee have served our Generations Blessed are the dead that dye in the Lord from henceforth they rest from their labours
forced P. Mart. in loc I referre them to the learned Martyr who would know more of this for satisfaction 6 King Davids commendation of this deceased Prince Abner in my Text in which something is spoken to the living Know yee not c. Something is spoken of the Dead There is a Prince and a Great man fallen 7 Davids ingenuous confession I am this day weak though anointed King Of which now something more by way of explication no more by way of inquiry The Explication To the living King David directs his speech Know yee not i.e. as Carthusian rightly Ignorare non debetis c. you who are Chieftains in Israel cannot ought not to bee such strangers in Israel our breach is great like the Sea who can heal it Know yee not It highly concerns you to know it to bee much affected with it and afflicted for it and with tears of blood to deplore it Verba sensus connotant affectus There is a Prince The Scripture which speaks no Treason gives this title to many There is the eternal Prince our Lord Jesus Christ Isa 9.6 The Father of eternity the Prince of Peace Some of the Rabbines understand that of Hezekiah wee must of Christ hee is our peace Ephes 2.2 John 14 There is the infernal Prince Satan so stiled once and again in holy writ Princes have their Territories so Satan hath his they have their subjects and hee his Their Thrones and hee his they have their homage and peculiar honour done unto them Satan hath his Rev. 13.4 hee is indeed a Prince but a Captive Prince under pains and chains of darknesse hee can neither do what he would nor shall hee ever do what hee can potestas est sed sub potestate as the Father speaks There is some order even amongst the Devils the damned spirits in Hell There are spiritual Princes every childe of God is such a Prince In some Nations all the Kings children are called Princes the first born only in others in the Kingdome of grace and glory every Subject is a Soveraign Every one resembles the child of a King as Zeba and Zalmunna said to Gideon of his Brethren consider their original they are born of the blood royal his Sons who is King of Kings Or their possessions All is theirs Dan. 7.27 Rev. 21.7 all under Heaven and in Heaven 's theirs fidelibus totus mundus est divitiarum Aug Ep. 89 as Augustin speaks They have the power of Princes Are guarded as Princes are adorned as Princes entertained as Princes they feed on Christ cloathed as Princes with a Stole of Immortality and garments of praise There are saecular Princes such are the first masculine branches which spring from the stem of Majesty Abner was none such How then could hee promerit this honourable title of a Prince I answer Persons in great authority and of great quality The worthy the wealthy ones of a Nation in sacred story are stiled Kings and Princes Gen. 14.8 Isa 23.7 Gen 40.1.37 p. 36 It is said of Tyrus her Merchants were Princes and her Traffickers the honourable men of the earth Thus Abner was a Prince a Prince and a Great man A Great man prudentia strenuitate ac virtutibus ad bellatorem spectantibus saith Carthusian in four respects hee deserved the stile of Great man In respect of his great allyance In respect of his great influence In respect of his great attendance and in respect of his high promotion and office We have read and heard of Alexander the Great and Pompey the Great and Charles the Great and of Herod the Great and here of Abner the Great Know yee not that there is a Prince and a Great man fallen Fallen i.e. dead I shall not stand now to discourse of Death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plotin Ennâ—ad lib. 7 p. 62 lib. 4. c. 30 as Plotinus speaks To dye is for the soul to put off the body as doth the body put off its cloaths David the Oratour at Abners Funeral calls it a Fall which came by a fall Fallen this day Not without an Emphasis it deserves an hand in the Margent This day The design hee had now on foot the project upon the Anvile was the reduction of all Israel to David to yeeld subjection to his royal Scepter about this work hee was the man imployed but in ipso limine impingere is matter of saddest lamentation a noble work was now on Abners Loom Israel must bee reduced Abner is the instrument if his skill run parallel with his will or the event answer his intent twice happy Israel thrice happy Abner but in this nick of time and juncture of affairs This Prince and project too are fallen in Israel And I am this day weak Tenellus as Tirinus renders it Sicut ramusculus tener de Novo plantatus as Nichol. de Lyra like a tender plant that hath not yet taken root and therefore stand in much need of Abners help to establish mee in the Throne The Seventy read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cognatus so near allyed to Joab I cannot do justice and judgement on him Others read it and the original well bears it weak i.e. of small power to execute justice and Judgement on Joab and Abishai the sons of Zerviah who was the Kings Sister They were principal men had a mighty influence upon the tribe of Judah and the rest of the tribes were not at this time in confederacy It is disputed by Interpreters whether David did well in delaying the execution of Justice upon those wilful murtherers They who condemn this act say that wilful murtherers should bee taken from the very horns of the Altar if they flye to it for shelter and sanctuary and bee put to death and that the guilt of blood lay now upon the King and Kingdome during Joabs reprieve There was from God an absolute preremptory command Whoso sheddeth mans blood by man shall his blood bee shed For demurs there is no warrant in the Word They who excuse this act and apologize for the King say To have punished Joab immediately might have been extreamly prejudicial to King and Kingdome It is said when Honorius the Emperour had cut off Stillico his General that hee had cut off his own hands hee never did worthy act after Joabs punishment was not remitted but respited The Law of Executing murtherers doth binde to take the fittest time not to all times Not to determine but without further explication of the termes I shall now pass to such instructions or conclusions as flow naturally from the Text and are most seasonable for this occasion they bee in number three Observ 1 Princes are not priviledged from falling nor Great men from dying Observ 2 It is every mans duty to take notice of deeply to bee affected with and bitterly to weep over and lament the falls of Princes and Great men especially if they bee good men Observ 3 It is a lawful
the gods and humbly implored their allowance of and assistance for the good successe of his enter prizes an hence it was that his expressions and transactions were so admirable and heroical Right Honourable the execution of Justice and Judgement which you are now going about is a work of highest concernment and choicest intendment Magnum est audire homines agrestes pauperes tantum devorare taedium audire causas juvare pios punire scelerates est munus Angelicum immo divinum P. M. in Saâ— p. 260. It is Angels work nay it is work for God himself as Peter Martyr hath well observed it is the work of the Lord and you have great need of the help of the Lord you are sure to meet with resistance from Hell but assistance from Heaven will so carry you thorough it that you shall not notoriously miscarry in it royal and religious therefore is your practise to enter first into the house of God here to seek direction from him and the benediction of him 'T is Augustines observation Mihi pag. 158 in his book de verâ religione that Matth. 6.19,20,21 v. Lay not up for your selves treasures upon earth c. is the covetous mans Scripture Gal. 6.8 Hee that soweth to the flesh c. that is the Luxurious mans Scripture Luk. 18.14 Every one that exalteth himself shall be abased that is the ambitious the proud mans Scripture Luk. 17.21 The Kingdome of God is within you that 's the superstitious mans Scripture 1 Joh. 2.15,16 Love not the World c. that 's every mans Scripture and well may I say the words of my Text are the reverend Judges Scripture And if this bee the Scripture for Judges as this place is the proper place for Judges and this time the stated usual time for judgement then certainly it can in no place more properly at no time more seasonably bee handled than in this place and at this time it will bee a word upon the wheel a Sermon in season All that I shall say as to the Text the Teacher and this honourable Auditory is The Lord make it as serviceable to you as it is seasonable for you For my self in the words of Ludovicus Crocius Dissert 2d de peccat Sorig Dirige tu mentem Christe manumque meam To you Right Honourable shall I speak in the words of holy Augustin Intendite in haec Libro praedicto de V. R. quae sequuniur diligenter quantum potestis pie tales enim adjuvat Deus To the Text And I shall crave leave to say something of it by way 1 Of Resolution 2 Explication 3 Application For the first By way of Resolution True is that of Seneca to his Lucâ—ius Facilius per partes in cognitioxem totius adducimur Ep. 89. How the Angels know or come to learn I determine not some say Angeli discurt Analisi thus is a good way for men to learn Vide Vasqu Tom. 2. Disput 222. pag. 515. Texts of Scripture till methodically and logically resolved are like frozen pits how refreshing soever the water bee it will not refresh till the Ice bee broken This Text is like those trees of which Moses speaks Gen. 2.9 pleasant to the sight and good for food A Text which should bee writ in or with letters of gold and put in all those Halls set on all the benches in all Courts of Justice and places of Judicature where Justice is executed and Judgement administred Victor Strigel in locum as a learned interpreter notes upon it And although sayes hee there bee many excellent notions hinted and handed to us by Plato Aristotle and learned Jurisperit's concerning the excellency and necessity of Justice and Judges duties yet Si omnia humana dicta in unam massam conflata essent hanc tamen auream concionem aequare non possent c. In it four general parts you have 1 Officium Propositum A duty propounded 2 Modum Expositum The manner Expounded 3 Media Deposita Helps Expressed 4 Motiva Apposita Motives annexed Concerning the first The Duty is propounded three waies Implicitly Explicitly Ingeminatly First Implicitly Ver. 6. Take heed what yee do Aliquid praesupponitur agendum something is to be done this is implyed Secondly Explicitly Vers 7. Do it i.e. Execute Justice and Judgement Hic labor hoc opus est Thirdly Ingeminatly Take heed what yee do Again Take heed and do it his inculcating and duplicating the charge as Phavorinus in another matter of whom in A. Gellius admonitionem facit intentiorem impressionem firmiorem Et memoriam retentiorem Physitians say memoria primum se nescit Concerning the second viz. The Modification The manner expounded how Justice is and ought to bee executed Vers 6. Take heed c. From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Summa cum diligentia vigilantia prudentia c. do it exactly regularly deliberately Praevidit prospexit circumspexit Carthus in locum actus vestros verba sententias diligenter pensate ne devietis in aliquo saith Carthusian on it See or see to what yee do so the Original and the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a faithful Minister is oculus Ecclesiae Vide Calv. in Isa 3.2 a faithful Magistrate is oculus Reipublicae here and there blindness nec excusatione est digna nec venia It is curious work which you are now about and you have need of open eyes steady hands and honest hearts Officium geritis magni momenti multum potestis prodesse obesse causas itaque accurate perpendite Lavaret in locum Take heed c. Concerning the third the means or helps expressed in number three First Let the fear of God bee upon you vers 7. Let it never bee said of THIS Court as Abraham did of Abimelechs Gen. 20.11 Surely the fear of God is not in this place Remote repagulo pessulo Timoris Dei nullam non injustitiam exercebit Judex a quo nihil boni aequi c. Rivet well observes but such as fear God will take heed Explicat Decalogi pag. 421 if not of what others say yet what they themselves do of this more in the progress of this discourse Secondly Respect not persons or faces in judgement partiality staineth justice and cuts in peeces the very nerves and ligaments of any state There is no policy so great as to bee an honest Caussin impartial man Thirdly Take no gifts for they blinde the eyes of the wise of the Seer and pervert the words of the Righteous Ministers have lost their gifts in this Tenacious hide-bound age I mean not their parts qualifications c. it were well if you and others had so too Concerning the 4th The Motives annexed whereby these Judges are incouraged excited and animated to a careful conscientious discharge of their duties and they also are in number three 1 They Judge not for man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but for the Lord and therefore
offereth praise glorifies mee Psal 50. ult 4 By your Fruitfulness under the dews and droppings of his Word under the whippings of his Rod John 15.8 the more graces are multiplied the more God is glorified 5 By your Faithfulness in sufferings and in services 1 Pet. 4.14.16 To give up your names to Christ and afterwards to make defection and apostatize from Christ is matter of dishonour to him if any man draw back his soul hath no pleasure in him Christus ipse tacite accusatur quasi iniquus but not to stand on these 6 By your contentednesse with him alone and your unsatisfiednesse with any thing you have from him while you are without him This sets the Crown upon his head 7 By your forwardnesse to and uprightnesse in the Administration of Justice and Judgement when the Angels came with power to judge Babylon Vide Rib. in loc Rev. 18.1,2 It is said the earth was lightened with his glory There is so much beauty and brightnesse in works of Justice and Judgement that they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Glory of the Lord Numb 14.21 God was glorious as well in destroying the Egyptians as delivering the Israelites 8 God himself hath commanded it peruse the Text Do it vers 7. Here is his Sic volo sic jubeo his will is the rule of all reason It is disputed in the Schools whether God doth at any time give out a command which hee himself would not have obeyed and why hee doth so is queried as in Abrahams case Gen. 22. Estius in Sent. lib. 1. Distinct 47. Parag. 3. Lombard produceth another which Estius rejects as impertinent They conclude it with a non modo fatendum est non omnia fieri velle deum quae praecepit sed interdum cum velle non fieri quod praecepit atque ideo praecipere ne fiat Certainly what here concerns the execution of Justice ought conscionably to bee obeyed because by him commanded that was a prerogative command but this is not and his Will is reason sufficient why you should obey Authoritas praecipientis est ratio praecepti Hee said do it who hath authority to command you to do it and ability to consume you if it bee not done hee is resolved Justice shall bee done and highly provoked if Justice bee not done this is the Will of God Et sufficit pro universis rationibus Deus Vult Reason 9. 9 Justice must bee executed that your oathes may not bee violated To fear an oath is the character of a good man The violation of an oath is so hainous a transgression that some of the School-men peremptorily conclude Perjury a greater sin than Homicide Biel. lib. 3. Qu. 39. Dub. 4. or Murther though Biel doth not assent thereto yet hee confesseth it is a sin to bee punished by the Judges especially then in Judges Heathens dare not adventure to infringe or violate their oaths though guided only by the pur-blinde light of natural conscience Attillius Regulus preferred the obligation and observation of his Oath before the safety and preservation of his life hee made choice of that which was indeed more eligible to bee punished than to bee perjured The Carthaginians being ingaged to the Romans chose rather to entombe themselves in flames of fire which they had kindled in the Market-place than to break their sacred vows Notable is that of Pocylides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But once more and then wee shall let this branch passe Reason 10. 10 This is the end for which you are impowred and constituted The Queen of Sheba though an Heathen could tell that therefore God made Solomon King because hee loved Israel and that this was his work to do Justice and Judgement 2 Sam. 8.15 2 Chron. 9.8 shee was convinced that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by him Kings raign and that for this very end Salomon was set on the Throne of Israel to dispose of the affairs of his Kingdome with Judgement wisely and in righteousnesse justly Judges that will not do judgement have nomen inane and are guilty of crimen immane Such sin against the very nature and end of their function Remember then my Lords that Instrumentum eatenus est Instrumentum quatenus est inusu And as the Philosophers speak Frustranea est ea potentia quae non reducitur in actum i.e. quando debet quando potest you have authority put into your hands to do judgement and you have one opportunity more to do judgement up then and bee doing receive not that power and authority in vain 2 Branchâ—… In the Administration of Justice you must TAKE HEED what yee do do it exactly This is the second Branch of the Observation 't is de modo how you are to dispose and dispatch manage and transact the affairs in hand Not to multiply Arguments Take these ten why you should Take heed what you do and do all exactly Reason 1. First Because you are the Deputies the Vice-gerents the Ministers of a most holy just jealous and exact God Hee is exact in all his wayes Vide Tirin in locum works promises as fearful in praises so faithful in promises both in making and in keeping them hee is ever as good as his word sometimes better exact in rewarding in punishing in all his understanding is infinite hee knows what to do when and how to do all things Now then my Lords A Lapide in locum you are his Ministers non tam mei quam Dei est is vicarii a Deo scilicet per me constituti Judices est is populi sui and therefore it highly concerns you to take heed what you do read the seventh verse There is no iniquity in the Lord your God All Righteousnesse is in him nothing at all of unrighteousnesse in him let there bee none in you All his officers shall bee peace and his exactors Righteousnesse it is in the abstract and you know Abstractum est forma concreti it hath more in it and carries more away with it It is his pleasure that all his should bee like him It is your duty to meditate frequently on and to conform your selves to that perfect pattern of your soveraign Lords exemplary Justice This should bee the first step of your care Vasquez disput 116. cap. 4 5. Suarez Metaph 30. Sect. 6. it will bee the last rise of your honour The divine Attributes are neither really distinct from the divine Essence nor one from another his mercy is the same with his Justice and both God himself A man may bee a man and yet bee unjust Justice is not quid constitutivum but should the most high bee unjust hee could not bee God Justice is no quality in him but the very nature of him There is a Maxime of state The King can do no wrong Certainly they may and in some respects did Thom. Bradw lib. 1. de causa dei God can
and Trains what is truly vertuous and amiable in them for that love them Yet know it is not safe to love any thing very much but that which you can never love overmuch viz. Jesus Christ Notable is that of Seneca and Epictetus two grave Philosophers Senec. 〈…〉 Equum empturus solvi jubes stratum detrahis vestimenta venalibus ne quae vitia corporis lateant hominem involutum aestimas si perpendere te vel alium voles sepone dignitatem domum pecuniam intus te ipse aliosve considera When wee go to buy an Horse wee prize him not by his rich saddle Trappings and goodly furniture wee strip these off and then judge of his worth so should wee by men Boetius relates a passage of a Philosopher if a man saith hee had Linceus his eyes or could see into the body of Alcibiades though it bee very comely and his feature admirable yet how filthy and nasty would it appear And I remember Epictetus his counsel in his Enchiridion cap. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Remember what that is which thou settest thine affections on begin with the least and lowest things Is it a fine glasse an Horse or what is it a man a child or what Remember a glasse is brittle and may bee broken an Horse may bee pricked or stollen a man may dye certainly shall dye if so bee not troubled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who was greater than Alexander I shall not tell you how hee lived what hee had nor what hee did but rather how hee died his pomp and solemnity at Babylon was great to admiration within a few daies after hee could scarce obtain the honour of Burial but lay many daies above ground Vide Quint. Curt. lib. 10 at or before his Funeral some Philosophers meeting spoke thus of him as P. Alphonsus relates it Yesterday all the world would not suffice Alexander now a few yards will serve his turn and spare Yesterday said another Alexander commanded all men now any man may command him Yesterday Alexander could deliver thousands how hee cannot deliver himself from death Yesterday Alexander with his troops pressed the earth now it shall presse him Yesterday all Nations feared Alexander now all contemn him Yesterday Alexander had no superiour upon earth now every man of us is something above him Beloved Consider what you fix your hearts and your affections on Love not your Lords as if there were no other It is easier to love them into their graves than to bring them thence by all your doleful Lamentations But I shall proceed Twelfthly Envy not the prosperity the honour and majesty of these Princes and great men high seats to many are uneasy and the downfall's terrible All the Kings of the Nations even all of them lie in glory everyone in his own house Latemur ad ascensum timeamus lapsum non est tanti gaudii excelsa tenuisse quanti terroris est de excelsis cecidisse It is not a matter of so great joy to have been high and honourable as it is of grief anguish and vexation to bee afterwards despicable and contemptible Lazarus envyed not the Rich man for hee was much happier himself though hee was sine domo yet not sine Domino without food yet not without faith hee had not terrene goods laid up for many years but a stock of grace for an eternity Though hee had no Physicians for his body but Dogs to lick his sores yet dying hee had a guard of Angels to transport his precious and heaven-born soul into Abrahams bosome Let mee rather bee a beggar of bread with Lazarus on earth than a beggar of water with Dives in Hell Friends would you bee great men Know greatnesse without goodnesse is but like the greatnesse of a man with a dropsy which is his disease not his happinesse a crosse and not a comfort Know your greatnesse could not exempt you from falling and by how much you are the higher your fall by so much will bee the greater if not shortly yet surely perhaps signally and miserably you shall down to the house of rottennesse have not some wished when they have been breathing out their last that they had never been Kings nor Queens nor great ones where is there one of a thousand who are advanced and thereby any thing bettered Solus Imperatorum Vespasianus in melius mutatus you will not beleeve beloved what vexations lye under the Princes pillow Damocles highly extolled Dionysius his condition Dionysius to convince him of his mistake provides a royal Feast invites him to it commands his servants to attend him no meat no mirth no musick is wanting but withall hee caused a sharp sword to bee hung over his head by an horse-hair which made Damocles tremble and to forbear both meat and mirth such even such saith the Sicylian Tyrant is my life which thou deemest so pleasant and delicate It is true of Riches Honours and all what Euripides speaks of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saint Pauls coat with his heavenly graces is infinitely better than the purple of Kings with their Kingdomes Argue your selves beloved out of this sinful distemper check your souls as David did his once and again Psal 37.1.7,8 compared with 73.21 Do not grudge them their grapes their honours and abundance they will cost some of them dear you would bee loath at last to have them at the rate which they must pay for them Thirteenthly Learn hence Not to fear these Princes and great men who art thou Christian Isa 51◠12 that thou shouldest bee afraid of a man that shall die and of the Son of man which shall bee made as grasse It is a notable saying of that Stoick Philosopher Kill mee thou mayest Epictet Enchirid p. ult hurt mee thou canst not Nihil magnum nisi magnus Deus Let the Lord bee your fear and your dread the fear of man works a snare it is extremely prejudicial Moses feared not the wrath of the King though hot nor the looks of the King though feirce nor the words of the King though terrible Wee are commanded to beware of man but in the same chapter Matth. 10 and thrice in the compass of six verses commanded not to fear man An Deus est in mundo pro nihilo is his heart full of love and is not his head as full of care Wee may lose much for Christ wee cannot lose any thing by Christ wee cannot lose so much for him but wee shall finde more in him is it life liberty are not these ensured us hath not hee promised to pay us an hundred-fold whether they fawn or frown resolve with him I will not fear what flesh can do unto mee Psal 56.4 Once more Fourteenthly Learn hence Not to bee afraid of death It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Philosopher hints yet another of them saith mors inter illa est Senec. Ep. 82 per totam quae mala quidem non