is not and shall the hopes of these worthy Families go too all these things are against us Shall I call on you Worthy Gentlemen of his dear Relations to take notice of this sad providence this invaluable and almost irreparable losse it is your wisdome to study these dispensations and to bee sensible of the Lords displeasure weigh your losse in the ballance of the sanctuary Vide Pos in vita Aug. Weep O Weep yee Inhabitants of Atherton As Augustin did by Davids penitential Psalms even so do you by the words of my Text Hee caused them to bee drawn upon the walls of his chamber that hee might read them as hee lay in bed hee read and wept and wept and read it may bee our iniquities have provoked the most high in much displeasure to take him from us and put a period to his daies that so hee may bring upon us the judgements long since deserved and now much feared He was a Star of the most benigne influence that hath risen in our Horizon within the memory of any now alive the more therefore by us to bee lamented let not that bee our sin which was their Judgement Jer. 16.5 Ezek. 24.23 I remember Seneca reports of Senecio Cornelius that hee was a tenacious Ep. 10 covetous man care who would for their souls hee was only solicitous about his body and his mony when hee had all the day long waited on his dying friend and his friend was dead hee returns to his house sups merrily comforts himself quickly goes to bed chearfully his sorrows ended and time of mourning expired before his friend was interred Let none of us follow his example and practise Let us lay this Great mans Death close to and keep it long on our hearts let us lament over him saying Ah Lord Ah his glory let us fall down upon our faces as Ezekiel did when Pelatiah the son of Benajah died and deprecate the processe of his Judgements that no more breaches bee made upon us In wrath O Lord remember mercy 3 Observation It is a lawful and needful thing to speak honourably of Great men at their Falls and Funerals We may say good of when dead whose constant work and practise it was to do good while they lived It is lawful thus to do the practise of the Spirit of God is warrant enough it was the Holy Ghost who writ Jehoiadaies Epitaph They buried him in the City of David 2 Chron. 24.16 among the Kings because hee had done good in Israel both towards God and towards his house It is said of Josiah in his commendation like unto him there was no King 2 King 23.25 Moses and Mordecai Hezekiah Saul and Jonathan with Abner in the Text after their deaths have their due praises In Fest om Sanct. Serm. 5 It is useful thus to do plane quod eorum memoriam veneramur nostra interest non ipsorum as Bernard speaks Eâ— sanctorum commemoratione gestorum ad omnes provenit utilitas Use Cave ne lingua tua feriat collum tuum Scalig. Arab. Proverb Let this silence the detractours of our times and territories no sooner is dust cast upon the heads but they throw dirt in the faces of our Worthies Augustin fitly compares such to Dives his Dogs they lay licking and sucking Lazarus his sores his sounder parts they never medled with It was one of Solons Laws that none should dare to speak evil of the dead and Plutarch tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch in Poplic p. 102 it was highly commended and duly observed It is not so with us in this censorious age veterum mos fuit saith one neminem sepelire nisi prius laudatum c. The Tongues of many are like the Duke of Medina Sidonia's sword it knew no difference between a Catholick and an Heretick but that hee came to make way for his Master Qui regit signum est in quod Satan omnia jacula dirigit Luth. It was the custome of old to lay none in their graves till some Oratour had given the by standers a full account of the deceaseds virtues but tempora mutantur nos It is recorded to Vespatians honour that hee was more ready to conceal the vices than the virtues of his friends such commonly are best acquainted with others infirmities who are least observant of their own iniquities and irregularities To trample upon the reputation and stain the glory of the dead argues thee to bee a kin to Fleas who bite most when men are asleep or as the Poet speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rectus ordo requirit saith Bernard in his Epistle to Bruâ—o ut prius propriam deinde alienas curare studeas conscientias The charge is Levit. 19.17 Thou shalt not hate thy Brother in thy heart thou shalt in any wise reprove him by no means reproach him Observable is that of our blessed Saviour Luk. 7.37 Vide Maldâ—naâ— in Luk. 7.37 Constans omnium vererum authorum opinio est fuisse meretricem si non vulgo prostitutam parum certe caste viventem There was a woman in the City which was a sinner no wonder what woman is not wee may guess both who the woman was and what the sin was and which City it was but hee neither names the City nor the sin nor the sinner seeing her reformation hee consults her reputation Go and do likewise Omit no opportunity of speaking well of others do not ever speak evil of others when you have opportunity and just occasion it is a greater commendation of your goodnesse that you might and would not Posse nolle nobile est For us to bee ill spoken of and not deservedly is neither our fault nor our case alone A pimpled face discovers a distempered Liver a stinking breath corrupted Lungs and a back-biting tongue a base rotten heart it is a comfort that ill tongues cannot make ill men Nemo est tantae faelicitatis qui dentes semper evadet malignitatis It was said Christ was a wine-bibber and Paul mad It is an ill property never to requite any courtesy ever to revenge an injury upon men living it is basest when dead but to conclude this Use let the Motto which was fixed upon the door of a certain Senate-house Drex Orbis Phaeton bee in every detractours eye Si quem laudare non potes ne vitupera It was matter of sharpest censure to the Grammarians that they were better acquainted with the evils of Ulysses than with their own Use 2 Let mee exhort you all high and low to know and do your duty Give unto Caesar the things that are Caesars Render to all their dues honour to whom honour belongs To practise my self what I presse on you is your expectation I shall do in this what I can though I cannot do what I would And not only at this time but when ever just occasion is offered I shall do it of others Foolish and sottish
Enchiridion Judicum OR JEHOSAPHATS CHARGE TO HIS JUDGES OPENED In a Sermon before the Right Honourable the Judges and the Right Worshipful the Sheriffe of the County Palatine of Lancast Together with CATASTROPHE MAGNATUM OR King Davids Lamentation AT Prince Abners Incineration IN A Sermon meditated on the Fall and preached at the Funeral of the Right Worshipful John Atherton of Atherton Esq High-Sheriffe of the County Palatine of Lanc. By John Livesey Minister of the Gospel at Atherton London Printed by R. I. for Tho. Parkhurst to be sold at his shop at the three Crowns in Cheapside over against the great Conduit 1657. Enchiridion Judicum OR JEHOSAPHATS CHARGE TO HIS JUDGES OPENED In a Sermon preached before the Right Honourable Richard Newdigate and Robert Hatton Justices of Assize And the Right VVorshipful John Atherton of Atherton Esq High-Sheriffe of the County Palatine of Lancaster at Lancaster March 26. 1655. By James Livesey Minister of the Gospel at Atherton alias Chow-bent Exodus 23.13 And in all things that I have said unto you Bee circumspect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret. Orat. 7. de Provid London Printed by R. I. for Tho. Parkhurst to bee sold at his shop at the three Crowns in Cheapside over against the great Conduit 1657. TO THE Right Honourable John Atherton of Atherton Esq High-Sheriffe of the County Palatine of Lancaster And his eminently vertuous and Religious consort Mris. Mary Atherton And also to my much honoured Brother in Law Mr. Humphrey Chetham son and heir apparent to the Right Worshipful George Chetham of Turton Clayton c. Esq Grace Mercy and Peace from God the Father through our Lord Jesus Christ bee multiplied Right Worshipful AMongst Salomons pious Parables sacred Aphorismes divine Apophthegm's and golden Sentences more excellent infinitely than those of Plutarch Pithagoras and Hippocrates it is noted chap. 20.6 Tolerabile est semel in anno insanite Sen. Most men will proclaim every one his goodness but at your command I have discovered my folly and weaknesse which â—…ght Rawleighs instruction to his Son bee observed should and would have been my greatest secret it is an observeable passage in Epictetus Epict. Ench. cap. 69. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet as I seldome grant what in reason I ought to deny Quod est potentissiuum imperand genus rogabant qui juâ—ere poterant Auson Nostra non findimus aequor sponte sed audaceâ— cogimur esse metu Ovid so now I shall not deny what in reason I ought to grant viz. The notes of that Sermon upon the subject by you desired and delivered in the place by you appointed The subject of this Sermon is well worthy your eyes to peruse it and your hearts to imbrace it they are verba vivenda words to bee lov'd yea liv'd they are of vast extent of catholique concernment To Adam in innocency yea to the Angels before their fall and Apostacy it might have been given in charge TAKE HEED WHAT YEE DO Therefore Lycurgus would not permit the Lacedemonians to marry if very young or old Zenoph Most Worthy for weighty and momentous considerations is this subject of your cars but too high for his tongue who is so raw and young not having seen so many years as a month hath daies What the Philosopher saith of marrying is most true of preaching young 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in another chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Polit. Lib. 7. cap. 16. 9. in young persons there is most strength and ability in the ancient most wisdome and solidity Ast tempora certe virtutem non prima negant non ultima donant Iscan de bello Tro. lib. 1. Nam facilis cuivis rigidi censura cachimni pueri nasum Rhinoceâ—otâ—s habent Juven sat 10. Martial lib. 1. Ep 3. Aug. Epist 1. ad finem Such as the discourse is 't is intirely yours I challenge no more in this book than Augustine did in that bastard boy Adeodatus of which you read in lib. 1. confes cap. 9. Ego nihil in illo puero praeter delictum habeo may it lye by you as an humble monitour of your duties and hearty memorial of my dutifulnesse it is sufficiently honoured though both it and I shall bee by others censured or stigmatized you will finde it at leisure to bee read when you can have leisure to read it nec onerosum sit praesens quod cum voles ponitur cum voles sumitur as Augustine speaks to his Volutian That it is so short and plain your worships I hope will excuse God and you commanded the one the weighty affairs required the other they say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not that which is much is ever well but that which is well is ever much what could bee said in an hour to which I was confined though I somewhat transgressed without a check Lessius tells us the Italians have a Proverb hee that will eat much must eat but little it is true of and applicable to speaking Of this second transcription I may say as Physitians do of the second concoction it doth not amend the first except in what is extralineary little very little is superadded Nihil tam conveniena Deo quam beneficentâ—a nihil autent tam alienum quam ut sit ingratus homo Lactan. de ira dei ad Donat cap. 16. Senec. de Benef lib. 4. cap. 10. Saepe non rediturus gratus est ingratus qui reddidit I cannot but with much thankfulness to God and you record your many noble favours to mee and my family Seneca would not do good to such as hee thought would only do good again to him but to such as would bee thankful for as hee truly such as can return again the like are not ever grateful but such as are grateful could they they would ever return again the like therefore saies hee I will passe by the rich and give unto the needy erit enim in summa inopia gratus cum omnia illi deerint super erit animus The Lord shew mercy to the ancient and eminent house of Atherton and grant that you and yours may finde favour with the Lord at the great day how eminently instrumental and useful you have been in times of war and peace both to Church and state each tongue can tell I remember that excellent passage of Erasmus to Alfonsus Fonseca ut est modestiae non agnoscere laudes hominum ita gratitudinis est non tacere viros per quos numinis benignitas tanta commoda humano largitur generi But it is not my purpose now to praise may I not bee your Herauld to the World yet I humbly crave leave to bee your Oratour to God and from him having your noble souls your heaven-born spirits committed to my charge give this word of advice that something may bee said which concerns you as Christians here as well as something to your more publick imployments relating in the
2.3 In goodnesse Rom. 2.4 In Grace Ephes 1.7 In Glory Ephes 1.18 And in Mercy also Eph. 2.4 It is a main plain and a momentous Truth I am now to discourse of the execution of justice Justice is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulcrum anchora civitatis saith the Philosopher in his Politiques It is conservatrix humanae conjunctionis quae ad beatitua tidem via est saith Scaliger I am easily convinced that mercy best becomes a Ministers mouth God loves mercy best and wee need mercy most hee is in Scripture stiled the Father of mercies for hee begets mercies as Fathers beget children and loves mercies as Fathers love children Hee is a Sea of mercy both bottomelesse and boundlesse an over-flowing and an ever flowing fountain of mercy and yet ever full Hee is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rich in mercy not rich in wrath hee delights in mercy not in judgements Isa 7.20 hee hires the raisor wherewith hee shaves his people Isa 7.20 Judgement is his work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but his strange work hee loves freely but corrects not willingly not from the heart though men do willingly grieve the children of God Lam 3.33 yet God doth not willingly grieve the children of men O Ephraim what what shall I do unto thee and how shall I give thee up O Ephraim Hos 11.8 how shall I deliver thee O Israel how doth the most High debate and project with himself to shew mercy Excellent is that of Vossius upon that Text De Extr. Judicio Thes 3 Go yee cursed it is said come yee blessed of my Father but not go yee cursed of my Father Benedictionis author pater est non item maledictionis c. But bee all this and more granted wee must sing this compound ditty of judgement and mercy Unisons make no good musick Such are his Attributes that hee will not cease to bee just that hee may bee merciful As hee is the Father of mercies so hee is a Lord of wrath Baal chemah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a possessor of wrath Nahum 1.2 As hee hath a time of reprieving so he hath a time of reproving a time of correcting man for sin as well as a time of conniving at mans sin his patience hath fixed bounds and limits None may leave sin unpunished who are thereto deputed upon pretence that God is merciful it is said that no attribute of God is so often iterated no act of God so often inculcated no work of God so often repeated in sacred story as Justice Judge Judgement c. Two Branches of the Observation 1 Justice must bee executed and Judgement administred 2 And that exactly conscionably deliberately c. First Of the first It is the more common observation and therefore I shall not injure this reverend Auditory by prolixity I come then to clear it by testimonies both divine and humane out of the inspired Prophets and Heathen Poets and Philosophers Consult Jer. 22. 2 2◠12 For Scripture proofs consult Deut. 16.19 Judges and Officers shalt thou make in all thy Gates which the Lord thy God giveth thee throughout the Tribes and they shall judge the people with just judgement Psal 82.3 Thou shalt not wrest Judgement thou shalt not respect persons Deut. 1.16 Et A Lapide in loc nor take a gift that which is altogether just shalt thou follow Deut. 19.21 In the Original it is more emphatical Justice Justice shalt thou follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all manner of Justice and nothing but Justice carefully constantly c. Micah 6.8 Calvin conceives that that Prophesy as wee now have it is but the Synopsis or Epitome of certain Sermons collected by him and recorded for the Churches benefit And Gualther thinks this is part of his fourth Sermon the marrow whereof you have in this eighth verse Hee hath shewed thee O man what is good and what doth the Lord require of thee To do justly Vide Guath in locum Kings and Princes Magistrates and Ministers Masters and Servants Judges especially must learn to do judgement justly though your dispositions may incline you to mercy yet his command must praeponderate and over-awe you to justice there can bee no mercie in injustice and nothing but injustice in disobeying the Lords command Exod. 23. Thou shalt not speak no not speak in a cause to decline after many to wrest judgement Thou shalt not wrest the Judgement of thy poor in his cause Keep thee farre from a false matter the innocent and the righteous slay thou not and verse 13. In all things which I have said unto you bee circumspect Take heed what you do Nor is that time the least considerable though last considered in Zachary 8.16 The Persians were so in love with Justice that this was the first of those five things which they taught their children from their fifth to their tenth year as Zenophon Hist lib. 1. de Institutione Cyri. Execute the Judgement of Truth and peace q. d. It is not sufficient to build the Temple and to have an eye to his ceremonial worship you should mainly minde the moral Law see that the main duties bee performed some particulars are mentioned under which the rest are comprized Execute the Judgement of Truth and Peace judge according to law and the rules thereof and according to true information in matters of fact It is the conclusion of the Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the more just any person or action is Arist hic lib. 1. c. 1 lib. 5. c. 1 the more excellent and glorious it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as peace comprizeth all blessings so doth justice all vertues Ubi nec cura juris Senec. de Clem. lib. 1 cap. 2. 4 said Seneca where there is no care of equity and justice Kingdomes must needs bee in a tottering condition P. Parad. 4 this is Civitatum vinculum saith Tully the Ornament the Muniment the Cement that holds Cities and Kingdomes together no society can subsist without it Vide Valer. Maxim lib. 6. cap. 5. Amongst Thieves and Robbers were no justice observed but one take all the society would suddenly and happily dissolve It was Pythagoras his grave advice to his Scholars Aur. Carm. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. both in word and deed inure your selves to equity ever remembring you are mortal and Hipparchus his Motto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Think on Righteousnesse as thou goest along or practise Righteousnesse in thy life and conversation Vide Phocylidis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Another of them hath his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first worship God then honour thy Parents in the next place do justice to all men Plato Plotinus Hesiod and others are very full in this who would not blush to hear Pagans pressing this so much and to see Christians practising this so little For Arguments to convince take nine or ten Justice must bee executed
revealed and at the last day come into the judgement of discovery or discussion Augustin and others of the Fathers Aquinas and others of the Schoolmen assert it Aq. Suppl qu. 87. Art 1. Est lib 4. Dist 47. Par. 2 Aug. C. D lib. 20 cap 14 Et Med. cap. 4 Vossius Disp Theol. Some of both deny it Rationabiliter hoc dici non potest said Lombard This is most certain When Christ shall come to judgement there will bee the greatest discovery of men that ever was in the world You shall then discern between the Righteous and the Wicked between the sealed ones and those that were not sealed between the Lambs and the Wolves Reve. 7 There shall bee the greatest alteration that ever was in the World there shall bee the greatest confusion to wicked wretches the greatest consolation to the ransomed ones that ever was in the world and there shall bee the greatest rewards dispensed that ever were in the world According to every mans works shall every soul bee rewarded If punishment bee not now inflicted on such who are appointed to inflict punishment but do it not or do it negligently Certainly they shall bee stript and whipt such Judges God will judge Hee will binde Kings in chains and Nobles in fetters of Iron Hell was ordained of old for wicked unjust Judges as well as for other men with what face can any expect mercy from God then who will not do justice for him now Cursed is hee that doth the work of the Lord negligently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and cursed bee hee that keepeth back his sword from blood Execution of Justice you see my Lords is the work of The Lord and not only shall they bee cursed that do it not but they also that do it if it bee negligently deceitfully Jer. 48.10 carelesly done The Lord whose deputies you are doth mainly minde the Manner how this work is done The Adverb is in his Eye Not only do THIS but do it THUS considerately exactly it is of concernment then That you take heed what you do Seventhly And it is Jehosaphats Argument in the Text It is Argumentum palmarium God is with you in the Judgement therefore take heed what you do My Lords God is with you God is with you with you to counsel you what to do and how to do with you to comfort you in what you do with you to assist you in what you are to do what ever rubs remora's or obstructions bee cast in the way with you to observe you in all your expressions inquisitions determinations c. and will you not then Take heed what you do It was said of old that the King is Virtually in his ordinary Courts of Justice so long as they continue his Courts God is really present in these Courts of Justice precious is that promise Exod. 20.24 In all places where I record my Name I will come unto them and I will blesse them There is no work in which hee imploies his servants of the Magistracy or Ministry but if sought in a due order and in a right manner hee will bee present and assistant In Ecclesiastes chap. 8.10 the Seat of Judicature is called the place of the Holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I saw the wicked buried who had come and gone from the place of the Holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pagnin renders it a loco sancto from the holy place Junius renders it E loco sancti out of the Place of the holy And why the Place of the holy 2 Sam. 23.3 because holinesse is required in them that sit there or because matters are to bee debated in a holy manner there I conceive this may bee said because hee who is Holinesse it self sits as chief Lord there the Rabbines as Buxtorf tells us put Makom which signifies place Apud Rabbinos deus dicitur Makom locus quia omnia in se comprehendit in nullo loco comprehenditur Bithner in Exod. 21.13 amongst the Names of God Bithner brings them expounding that Text in Esther 4.14 deliverance shall arise to the Jews from another place that is from God They called him place because hee is in every place in his solemn Assemblies more eminently and conspicuously When the Ethiopian Judges were set in their seats of Judicature certain empty chairs were placed about them into which they imagined the holy Angels came Angels are very frequent in and observant of such solemn conventions Hoc judicum animos ad vigilantiam reverentiam inflecteret saith Quintus Pius on my Text This they thought and so it ought would work an awe and fear in their Magistrates a resolution and care in them to Take heed what they did A greater than any of the Cherubims or Seraphims is this day with you attending on this Consistory hee whose center is every where and circumference no where Hee who fills the Empyreal Heaven with his glory the earth with his mercy and Hell with his fury hee is with you and this should quicken you to 1 A Lion-like courage as I was with Moses so will I bee with thee Be strong and of a good courage and to 2 Angel-like carriage Notable is that practise of the Egyptians Lib. 1. cap. 6. ni fallat mea me memoria Diadorus Siculus relates it When their Judges were set they caused the image of a divine Numen by them called Truth to be hung about his neck who sate next unto the Judges The God of Truth is now amongst you Take heed therefore what you do To proceed Reason 8 Eighthly Satan will certainly improve his power policy and his malice at this present opportunity for his advantage and your prejudice or dammage Therefore Take heed what you do Hee is a Spirit Vide Aug. in Psal 62.11 and therefore can act indiscernibly invisibly and imperceptibly hee is a Spirit and therefore can act very powerfully almost irresistibly It is true as Augustin speaks potestas est sed sub potestate Aug. in Psal 91 hee hath astutiam suadend non potentiam cogendi it is not in the power of his hand to force it is in the purpose of his heart A deo non potest cogi voluntas ergo non a daemone Vasquez Tom 1. qu. 8◠Art 3 and hee hath policy enough in his head to intice you to wrest Judgement Hee is a Spirit conclude thence the facility and easinesse of his approach and accesse to you Spirits fear no Penetration of Dimensions Omnis spiritus est alatus saith Tertullian Hee is a Spirit Non semper saeviunt Nerones sed nunquam cessat diabolu Cypr. Take notice then of his activity Eutia quo magis spiritualia eo magis activa beings the more spiritual the further remote from matter they bee the more dexterous and nimble they bee Hee hath no body naturally united to him Job 1.7 hee never tires his malice and nature
an Ornament to a souldier Clemency is an Ornament to a Prince Senec. de Clem. lib. 1. cap. 3. 5. 16 17. but Justice is the Judges Ornament Dispute who will those questions in the Politicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. whether a wicked man may bee a good Magistrate and whether it bee better to have good Laws or good Magistrates In a word to the former When wicked men shall become good men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Rhet. l. 1. c. 3 then and not till then will they become good Magistrates and to the other though good laws bee the walls of our Cities the ligaments of our body politick the glory of our Nation the Rule of our lives the Pillars of our state and that to the Nation which the soul is to the body as Demosthenes speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are in a word so useful that no Commonwealth under what form of Government soever could never bee without them yet what good will they do if they bee not executed I cannot commend Draco's laws which are said to bee writ in bloud because as A. Gellius saith whatsoever the offence was they were to die who offended nor yet Theano's laws which were writ in sand I take the law to bee the line execution to bee the life Good laws without execution are like golden swords in withered hands Good laws are our glory Good Magistrates the glory of our glories Arise Arise then Justice and Judgement are not things to bee talked of but done My Text tells you so The work is glorious such as are more zealous for the glory of God most faithful and active in this work of God they are most honourable in the eyes of God and most high in the favour of God God will honour them that thus honour him Secondly Heb. 6.10 Job 8.6 It is a very advantagious and profitable act This is the way to prosper Your labour shall not bee in vain in the Lord See the last verse of this Chapter The Lord shall bee with the good Aderit Vatab. in locum bonis judicibus favebit eosque mercede donabit If God bee with you all good is with you 1 Chron. 11.9 every thing prospers where God is Behold I give unto Phineas my Covenant of peace hee shall have it and his seed after him here is a plot laid for the good of posterity because hee was zealous for his God Numb 25.11,12.13 and made an atonement for the children of Israel It is worthy your observation which the Lord said to Jehoiakim concerning his Father Josiah Jer. 22.15,16 Did not thy Father eat and drink and do judgement and justice and then it was well with him hee judged the cause of the poor and needy then it was well with him diu vixit pacifice regnavit nihilque illi defuit hee lived long and much in a little time Maldon in loc hee lived chearfully and comfortably free from carking cares distrustful fears distracting thoughts hee raigned peaceably the Land flourished Remarkable is that also 2 King 10.30 because thou Jehu hast done well in executing that which is right in mine eyes therefore thy children of the fourth Generation shall sit on the Throne of Israel i.e. as Kings they shall raign over Israel Mark it God will not bee behinde with Jehu if hee do any act of Justice for him Hieron Etiam Ethnici si quid boni fecerint non absque mercede praetereuntur It was a sad time when Israel was without Rain for three years and six months How great a mercy is it to have the Rain falling in its season it is so promised by God Levit. 26.4 Jer. 14.3,4 and so prized by men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sometimes God dries up the precious fruits and sometimes drowns the precious fruits of the earth and what tremblings are there then It it said in Ezra 10. Ezra 10.9 9. All the people sate in the street of the house of God trembling because of this matter and for the great Rain What would not the King of Israel have parted with for a shower of Rain and what course is taken for the porcuring of it it is not the Heavens of God but the God of Heaven that is the Father and giver of it they go to Elijah Elijah goes to God hee was a potent a prevalent man with God Prayer an appointed approved way and mean gracious hearts by this key open Heaven almost at pleasure hee praies as Daniel in the den Jonah in the Whales belly yet something else was done Baals Prophets must bee executed and then a sound of abundance of Rain is heard 1 King 18.40 41. The execution of Justice and Judgement brings down showres of blessings showres of blessings Thirdly Jer. 9.24 It is a very Pious and acceptable act Read at your leisure those pregnant passages 1 Sam. 15.22 Isa 1. The word in Prov. 21.3 is from Bachar Elegit Selegit 11. Micah 6.7,8 and that of Salomon Prov 21.3 To do Iustice and Judgement is more eligible more acceptable to the Lord than Sacrifice As that mercy may bee shewed so that Justice may bee administred the Lord is contented that the Acts of his immediate worship shall pro tempore bee intermittted and suspended Though the Lord delight himself in holy persons and in holy performances yet of Prayer as I remember it is only said It is the Lords delight O! it is prevalent with him and pleasant to him Let mee see thy face let mee hear thy voice yet when Joshua the Christian Hercules as some with the Elders of Israel were expostulating with God prostrating themselves before him deploring their misery and imploring his mercy rending their cloaths falling on their faces putting dust upon their heads and crying in prayer Lord what shall we say when Israel turns their back before their enemy Iosh 7.10 Lord what shall wee say or do Mark Gods reply Get thee up why lyest thou upon thy face something else is now to bee done Israel hath sinned I am highly provoked Achan must die Joshua is here called off his devotion to the execution of Justice Phineas executed Judgement and it was accounted to him for Righteousness though others censure him as a Murtherer his act as unjust his attempt as rash no matter if all the world snarle and frown so God smile hee approves it and accepts it but I shall not enlarge this unlesse I had lesse before mee in my meditations Fourthly This is a self-securing act See the close of this chapter The Lord shall bee with the good If the Lord bee with you who or what can harm you Esse Paulum cum Christo est magna faelicitas Bern. in Phil. 1.23 esse Christum cum Paulo magna securitas So may I say were you My Lords with Christ in Heaven this would be your bliss and faelicity if Christ bee with you on earth Otho
not answered though they cry and shout yet he shuts out their prayers what may be the cause of this great indignation Is it our Covetousness or Idlenesse that are imployed in the Ministry Is it the peoples impaenitency infidelity barrennesse or non-proficiency under the dews and droppings of the Sanctuary who dare excuse or draw up an Apology for himself or lay the fault at the Judges door but if the want of due execution of Justice through the Nation bee not THE Sin yet sure I am it is a God-provoking sin and of such an influence that if the Lord shall this day call it to remembrance instead of blessings which wee have humbly begged wee may go out with curse upon curse which hee hath threatned and wee have long deserved they who were appointed to stand upon Mount Ebal to curse denounced a curse against such sins and sinners Cursed bee hee that perverteth Judgement Deut. 27.19.25 the Judgement of the stranger fatherlesse and the widdow and all the people shall say Amen Cursed bee hee that taketh a reward to slay an innocent man and all the people shall say Amen In Jeremy 22. two things are observable to my purpose and discourse in hand and with them I shall shut up this Consideration 1 Jehoiakims sin against God Hee shed innocent blood not only his hand but his heart was for oppression and violence to do it vers 17. 2 Gods sentence against and Judgement upon Jehoiakim They shall not lament for him hee shall bee buried with the burial of an Asse drawn and cast forth beyond the gates of Jerusalem non sepelietur Maldon in loc sed projicietur extra urbem in sterquilinium A horrid sin and an heavy Judgement But once more Seventhly You must be responsible and accountable at that great Assize the day of Judgement for what and how you have done The Athenian Magistrates were in authority no longer than a year when that was expired proclamation through Athens was made whoever can justly accuse the Magistrate of any injustice bribery partiality or injury let him come forth for his power and authority is resigned your Lordships can apply The meditation of death and Judgement in your morning thoughts and cold blood will excite and quicken you animate and incourage you to do Justice and Judgement with exactnesse and circumspection I shall produce and presse no more of these Considerations though many offer themselves 3 Use The third Use of Direction If you cordially indeavour a conscientious discharge of this great duty imposed on you and high Trust reposed in you These following particulars may prove helpful and useful I shall summe up all in twelve each of which is reducible to one or both the branches of the Observation now in hand Briefly then 1 Look to your Hearts Vide Photii Epist 31 that they be right Whilst Justice is in your Hands Mercy must be in your Hearts Remember as you are men who smite so they are men who smart It is true of a good Judge Ille doleâ— quoties cogitur esse ferox Basil Ep. 79 It is good obductis velis judicare Avenzoar used to say hee never gave purgation but his heart trembled many daies before With us Butchers may not be Jurors nor Judges because they q. d. wade and trade in blood Augustus never pronounced a Capital sentence without a deep sigh Sic succenseas iniquitati ut consulas humanitati Aug. Ep. 1â—9 Claud. Diis proximus ille est Quem ratio non ira movet justique tenorem Flectere non odium cogit nec gratia suadit Goodw. Ant q. The Jews would have none to bee Magistrates but such as were or had been Fathers of children they supposed their paternal affection would incline them to commiseration Non paena sed justitia delectetur Judex saith Camero well in this the Lord delights not in that Jeremiah 9.24 Ferina rabies est sanguine vulneribus gaudere saith Seneca illos crudeles vocabo De Clem. lib. 1. c. 14 qui pumendi causam habent modum non habent Let your moderation be known to all many are not just enough some over much He that tills his Land overmuch loseth by it A Judge should bee like the Planet Jupiter scituate betwixt hot Mars and cold Saturn ex utroque temperatis est salutaris When Bias Prienaeus adjudged any to death hee would weep bitterly being asked the reason hee replyed Necessarium quidem esse naturae condolore a lege vero justitiae tramite regula discedere magis periculosum Non paena semper saepe paenitentia contentus Aug. Ep. 158 Augustine tells us that Agricola was often contented with the Malefactors repentance Consult Zech. 7.9 Prov. 21.21 Micah 6.8 I proceed Secondly Aqu. 1. 2. qu. 1 Look to your Ends that they bee right Omnibus operationibus nostris caelestis intentio adjungi debet Vos de virtutibus Gentilium The end in all acts of what nature soever they be is mainly to be regarded A sinister end ruined Jehu hee did the work of God but not for God his end was base this turned his Wine into Water his Silver into Drosse Hee did what was right good quoad materiale non quoad finale for the former hee was well enough rewarded for the other hee was severely punished serv'd as hee deserv'd I will avenge the blood of Jezreel upon the house of Jehu remember Hos 1.4 bonum oritur ex integris malum ex quolibet defectu Thirdly Labour for more wisdome and knowledge Vide Phil. Jud. de officio Judicis p. 144 Ignorantia judicis est calamitas innocentis It is Biels conclusion Judex damnificans per negligentiam sive per ignorantiam tenetur ad damni restitutionem There are three things requisite in such as you Aqu ad Hebr. cap. 1 Lectio 2 My Lords Generis prosapia ne contemnatur judex praecipiendo Virtutis potentia in exequendo sapientia ne erret judicando Aquinas and Becanus Becan sum p. 425 hint them to mee The Calcidenses had a Law that none should bee invested with judicial power and authority till the fiftieth year of their age Lib. 7. cap. 9 As Innocency is the priviledge of Infancy so wisdome of old age as the Philosopher observes in his Politicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indoctis Magistratibus tradere magnarum rerum gubernationem Epist ad Joh. 2 Wedâ— Nobilem quid aliud est quam legum tabulas trunco aut parieti affigere It is Melancthons Silesio an Italian Oratour reports of a precious stone Diocletes which though it have many rare and excellent qualities and soveraignties in it yet it loseth them all if put into a dead mans mouth Even so Justice which is the sole ornament and accomplishment of States Corona columna reipublicae though it have many rare and exquisite vertues in it yet doth this soveraignnesse of all Princely vertues lose
them Ubi supra like a Tennis-ball tossed hither and thither from hazard to hazard and anon out of the Court Notable is that of Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let not your power your policy your command or magnanimity puffe you up Insitum est humanis ingeniis imperio insolenter uti De Const lib. 2. c. 25 said Lipsius as great men have been carried about in an Iron cage The blood which now is warm shall freeze anon in your veins the marrow shall drie up in your bones your sinewes shall shrink and eye-strings crack within a short space you shall not bee able to help your selves Let not your beauty or bravery make you ambitious supercilious or haughty Your bodies are vile bodies not God but sin hath made them so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elut ubi supra beauty is a thing desirable but it is not durable it is but skin deep a raise with a pin or a daies sicknesse may spoil you of it Let not your Rings your Ornaments raise your spirits they are but badges of your sin and shame It argues a vain frothy heart to bee so proud of such petty things a naughty heart to bee proud of any thing If thy out-side be thy best side thou art poor miserable wretched Worthy Gentlemen when God lifts up your heads let it be your care to keep down your hearts all the world cannot keep that man up that doth not keep down his spirit Remember the doleful Catastrophe of Herod the great of Agrippa the great of Alexander the great you are all in his hand who touches the mountains they smoak who bindes Kings in chains and Nobles in fetters of Iron you are in his hand who will bring you to death and to the house appointed for all the living I shall close up this with that of Bernard Quid prosunt Divitiae quid Honores Divitiae non liberant a morte nec delitiae a verme nec honores a faetore nam qui modo sedebat dives gloriosus in throno modo jacit pauper in tumulo qui prius delitiis oblectabatur modo a vermiculo consumitur qui paulo ante in aula principium honorandus efferebatur modo in sepulchro ignominiosus jacet Eighthly Labour to get sin pardoned No sooner did iniquity enter into your souls but mortality seized on your bodies The parcels of dust which were bound together in Adam by a bond of Innocency were shaken loose upon the commission of his first sin and are not you of his posterity Death like an Archer sometimes shoots over the mark and takes one away that was above you sometimes short of the mark and takes one away that was below you sometimes on the right hand there falls a friend anon on the left then dies a foe but the game is never done till you fall and therefore it concerns you to importune the sin-forgiving God to wash your souls in the blood of Jesus to free you from the guilt and filth of sin Notable is that of Job c. 7. ult And why dost thou not pardon my transgression and take away mine iniquity Observe the importunity of this holy man what 's the matter that Job so expostulates with God for the remission of his sin Bern. Peccare humanum est perseverare in peccato est diabolicum what need of so much speed and expedition hee gives you the ground and reason For now shall I sleep in the dust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall go into the earth I shall die thou shalt seek mee in the morning but I shall not bee It was Chrysostomes complaint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. in Mat. 22. c. it is in that excellent peece of his which Aquinas professed hee had rather have than to bee chief Lord of Paris Every mans care is and labour is about this present life but about pardon of sin Mallem habere opus imperfectum J. Chrys super Matthaeum quam esse dominus Civitatis Parisiensis Carthus de 4 Nov. p. 48 assurance of Gods love and things to come Death and Judgement Not a word is spoken O that the Lord would make his own discoveries unto you of the excellency and necessity of pardoning mercy without pardon of sin you can neither live well nor die well It is a mercy which God ever gives in mercy it is a mercy which makes way for the obtaining of eternal mercies it is a mercy which makes all other mercies to look like mercies taste like mercies and work like mercy it gives liberty to the soul in prison ease in bonds life in death sense of pardon takes away the sense of pain It is bonum comprehensivum in the bossome of it Jer. 33.24 all the riches of Heaven and Earth too are treasured up It is the souls Sanctuary as Augustin speaks The one thing necessary in the day of adversity then there is plus periculi and then it is suavius beneficium How few Princes and great men have you heard upon their knees confessing and praying with that man after Gods own heart For thy Name sake O Lord pardon our iniquities In hoc nomine vincam Luth. for they are great Most miserabley on will bee though now honourable wretched you will bee though now rich if you go out of the world as you come into the world with the guilt of sin upon your consciences Nulla satis magna securitas dum pericliâ—atur aeternitas It is not imaginable that your resurrections shall bee to glory if you die in your iniquity your graves shall bee but the suburbs of Hell You shall bee digged out of those burrows and dragged out of those nasty dens to answer for all your wicked pranks and practises done in your mortal bodies Petitions for pardon speak the Petitioners dependence on another great men will not close with this they would bee thought to have all others to depend on them themselves on none petitions for pardon suppose guilt and guilt the breach of a divine Law Princes and great men would bee reputed guiltlesse lawlesse Petitions for pardon intimate a power in God to punish delinquents penes quem facultas remittendi penes â—um potestas puniendi this is not much regarded The God who multiplies pardons as wee multiply provocations open our eyes to see the sinfulnesse of our sins and the dolefulnesse of our state Anon there will bee no place left for repentance nor remission neither in Christs heart nor ours Anon wee shall have no more comfort from that promise of pardon Prov. 28.13 if now wee neglect it then now the Devils have the gates of mercy shall bee shut eternally and neither Christ in a capacity to give nor your selves in a capacity to receive a pardon Remember O remember this lay not the greatest burden upon the weakest beast leave not the greatest work for your sick-bed It is no beginning to caulk the Ship when in a storm it is