JUstice and Mercy do usually in Scripture walk hand in hand, and as the doors of the Tem­ple, 1 Kings 6.34. folding one upon another. For God considering our frame in his Wrath, remem­bers [Page 2] Mercy. Men shall know if he de­clare himself to be Magnificus in Justitia, that he is withall Munificus in gratia & misericordia, as St. Bernard sweetly. So in this Chapter, having dealt with his peo­ple Israel by the infliction of sundry pu­nishments; and yet, as he saith, at the foot of every verse, They would not return un­to him; He will now exalt his hand in judgment, putting them to the tryal by a sorer and more grievous plague than all the rest: viz. pluck them out of their Land, by the potent hand of a prevailing Adver­sary, as Fishes are pluck't out of the water their natural Element, being caught by a Hook, and cause them to be led Captive in­to the Land of their Enemies, where they should serve under an Iron yoke in hunger and thirst, and nakedness, and want of all things. The Lord hath sworn by his holi­ness, that lo the day shall come upon you, that he will take you away with hooks, and your posterity with fish hooks, ver. 2.

Now that this Commination might not drive them utterly into despair, least they should be swallowed up of over-much sor­row, as those that had no hope, like a mild Physitian, who tempers and allayes the bitterness of his Potion with some sweet [Page 3]Ingredient, he adds thereto a comfortable Exhortation, shewing them the way how to prevent and avert it, viz. if by Repentance yet at length they would return unto him, and prepare to meet him. Therefore (saith he) thus will I do unto thee O Israel: i. e. I will as I threatned, take you away with books, and your posterity with fish-hooks (for it hath reference, as I conceive, to the se­cond verse) Thus I will do unto thee, O Israel: And because I will do this unto thee, prepare to meet thy God, O Israel.

Now from this gentleness of God to­wards his people, we may observe:

Doctr. That God is very gracious and merci­ful.

God loves mercy best, and we need mercy most. God in Scripture is stiled the Father of mercies 2 Cor. 2.3. De extr. judicio Thes. 3.. Excellent is that of Vossius upon that Text, Go ye Cursed: It is said—Come ye Blessed of my Father; but not go ye Cursed of my Father. Bene­dictionis author & pater est, non item ma­ledictionis, &c. He is a God so gracious, that as the Church speaks, Lam. 3.33. He doth not afflict willingly, nor grieve the children of men. Punishments are in a manner heterogeneous unto him, whose pro­perty [Page 4]is alwayes to have mercy, and to forgive. He hires the Razor wherewith he shaves his people. Esay 7.20. The execution of judgment is opus alienum, his strange work. Esay 28.21. He loves freely, but corrects not willingly. He was but six dayes in creating the whole World, yet se­ven in destroying one poor City Jericho. Josh. 6.

We see what way God hath gone before us, let us follow his steps. Lactantius re­ports of the Heathens, that they had this Notion amongst them, That the way to ho­nour their gods, was to be like them, and to do as they did. Certainly the way to honour the great God of Heaven and Earth, is to do as He hath done. It was the height of Caesar's Glory, to walk in the steps of Alexander; of Selymus a Turkish Emperour, to walk in Caesar's steps. Let it be our endeavour, it shall be our honour, to follow our heavenly Father, in being merciful even as he is merciful. Luk 6.36. He doth not, let not us execute Justice, but when there is no place left for mercy.

This Duty concerneth all in general, but Judges are more especially to follow Gods example herein. He hath vouch­safed to honour them with his own Name, I have said ye are gods, Psal. 82.6. He [Page 5]hath made them petty gods, for his Dixi is a Feci; with him to say they are gods, is to make them so. It is therefore the Duty of these mortal gods, to imitate the Im­mortal God in the exercise of Mercy. And it is observable, that God instructs Magi­strates in the performance of this Duty, be­fore he tells them of their godship. De­fend, saith he, the Poor and Fatherless, see that such as be in need and necessity have right. Deliver the Outcast and Poor; save them from the hand of the ungodly, Psal. 82.3, 4. And then, and not till then, he honours them with his own Title, I have said ye are gods, ver. 6. As if he had said, exercise these works of Mercy, and then ye are gods indeed, ye are then like the true God; but without these ye are like the Idols of the Heathen, that had much wor­ship from the people, but were good for nothing.

But I would not be mistaken, I am not so far a Patron for Mercy, that I desire Ju­stice should any whit suffer. No! I sub­scribe to that voyce, Fiat justitia, licet con­fractus corruit orbis. Let Justice be done, though the world perish. But then, as I said, let not Justice have its full course, till there be no room left for Mercy: And that [Page 6]will not be as long as any thing remains doubtful in such cases as are to be determi­ned: For certainly it holds in Law, Idem est non esse & non apparere. Therefore where things are not evident, it is both sa­fer and better to encline to Mercy, than Se­verity. In such cases the old Rules are ex­cellent: In peccatis evidentiam, in poenis aedificationem. And again: Nec cito in a­pertis, nec unquam in ambiguis. Better Twenty offenders should escape, than One innocent person suffer. But when things are notoriously plain, Mercy must no longer walk alone, but Justice must take her by the hand. They must then meet together, Psal. 85.10. Mark, they must meet to­gether. Even in plain cases, Mercy is not utterly to be excluded; when there was no way left, but that God was inforc't to pro­ceed to the punishment of his people, he passeth sentence with a groan as it were, Esay 1.24. Ah! I will ease me of my ad­versaries, and avenge me of mine Enemies. It is a great trouble to a good Judge, to be inforc'd to use Severity.

But in some cases there is no remedy; for [Page 7]rather than sin and sinners should go un­ [...]unish'd, he must with David, sing not only of Mercy, but also of Judgment, Psal. 101. [...]. Unisons make no good Musick; such are Gods Attributes, that he will not cease to be just, that he may be merciful: As he is the Father of Mercies, so he is the Lord of Wrath. Baal Chemah, a Possessor of Wrath, Nahum 1.2. The great God of Heaven and Earth hath a time of re­troving, as well as a time of reprieving. A time of correcting man for sin, as well as conniving at man's sin. His patience hath fixed bounds and limits; and Magistrates, those petty gods, ought to be like the great God in this also: They must not leave sin unpunish't, upon pretence that God is merciful. Aquinas Secunda Secundae. Quest. 64. Art. 2. Si salutis totius cor­poris humani expe­diat praecisio alicu­jus membri, puta cum est putridum, vel corruptivum a­l [...]o [...]um membrorum, laudabiliter & sa­lubriter abscinditur. upon that Question, Whether it be lawful to put Malefactors to death? concludes it not only lawful, but necessary, as we cut off a putrid corrupted Mem­ber, a Leg, or an Arm, when the more principal and vital parts are hazarded — Laudabiliter & salubri­ter abscinditur. And in answer to another Question, he asserts, Secunda Secundae. Quest. 64. Art. 3. & 4. That Princes and Judges may take away the Lives of flagitious Malefactors, [Page 8]in quantum ordinatur ad salutem totius communitatis: If their death may conduce to the tranquillity and prosperity of the Com­monwealth. But enough of this, having only glean'd it up by the way.

In the words observe a Denuntiation, and a Direction; or if you will, a Prediction, and a Prescription.

The Denuntiation or Prediction in these words — Therefore thus will I do unto thee, O Israel.

The Direction or Prescription in these— And because I will do this unto thee, pre­pare to meet thy God, O Israel. q. d. Now if thou wouldest not have me do this un­to thee, O Israel, I'le tell thee what thou shouldst do; direct thee a way, and pre­scribe thee a means, whereby thou may'st prevent it, and that is, Prepare to meet me by Repentance.

In the first again observe a double De­monstration, the [...], & [...]. The [...] being the Denuntiation it self; The Judg­ment that is threatned, Thus will I do unto thee, O Israel. The [...] being the ground, reason, or cause of it, in the word There­fore — of which first, as it so lies in or­der. Sometimes it is particula [...], or as they speak in the Schools, Consecuti­va; [Page 9]a Particle Syllogistical, or Conclusive, signifying only the sequel of a matter; here it is [...], signifying the cause of that which follows, the [...] (as we said) of the Judgment denounced; There­fore; i. e. for this cause. The Collecti­on thereupon is plain.

That God never punisheth without a cause; the Judgments that He executes, Doctr. are alwayes just and righteous.

For proof whereof, Job 34. look into Job 34. Far be it from God that he should do wick­edness, and from the Almighty that he should commit iniquity. Ver. 10. Surely God will not do wickedly, Ver. 12. neither will the Almighty pervert Judgment. Ver. 23. He will not lay upon man more than is right. Again, Chap. 37.23. Touch­ing the Almighty, &c. Job 37.23 He will not afflict (i. e. without cause, saith the English Note in the Margent) Rom. 2.2. We are sure that the judgment of God is according to truth. i. e. according to right and equity. ‘(Est verum Vitae, Doctrinae, Justitiaeque)’ Psal. 9.8. He shall judge the World in righteousness, he shall minister judgment to the people in uprightness. Again, Psal. [Page 10]92. ver. ult. To shew that the Lord is up­right, and that there is no unrighteousness in him; Ne minima quidem, not the least unrighteousness in him, as the word signifies. For its a Rule among the He­brews, that in words of the Feminine Gen­der, as this, when the Note of the Gender is doubled, as in this (for else it should be Gnaulah, not Gnaulathah) the significa­tion is extended, and something is added thereto.

Now what should be the Reasons? I shall name one or two grounded upon Scripture.

Reas. 1 And the first is taken from the immu­table Justice that is in Gods Nature, which seems to be laid down, Psal. 119.137. Righteous art thou, O Lord, and upright are thy judgments. As if the holy Prophet had said, Upright, O Lord, and Just are thy Judgments, which thou hast inflicted on me; they must needs be so; why? for thou thy self art Just and Righteous. A­gain, Zephany 3.5. The just Lord will not do iniquity, do no wrong; why? for he is Just. The person we know, specificates and qualifies the action; such as is the one, such is the other. A good Tree, saith our Saviour, Matth. 7. bringeth forth good [Page 11]fruit, nay, and which is more, cannot bring forth evil fruit, ver. 18. The Divine Attributes are neither really distinct from the Divine Essence, Suarez. Metaph. 30. Sect. 6. nor yet from one an­other; his Mercy is the same with his Ju­stice, and both God himself: A man may be a man, and yet be unjust; Justice is not his quid constitutivum: But should the most High be unjust, he could not be God. Justice is not a quality in him, but the very Nature of him; for in Essentia Dei nec aliud, nec accidens.

Reas. 2 A second Reason is, because he loves Justice and righteous dealing, and there­with is wonderfully delighted. Ask a man why he uses to do thus, or thus; and all the reason he will give you, perhaps is this, Because I love to do so, its my de­ [...]ight. Now the righteous Lord loveth righteousness, Psal. 11.7. Again, Jer. 9.14. I execute judgment and righteousness [...] the earth; for in these things I delight, with the Lord. And if you mark, this Reason is there laid down, I execute judg­ment and righteousness in the earth; for, or because in these things I delight. Nay! [...] so much delights in the execution of [...]dgment, that he is contented, that the [...] of his immediate Worship shall, for [Page 12]that purpose, be for a time intermitted, and suspended. When Joshua, and the Elders of Israel were crying to God in prayer, mark Gods Reply, Get thee up, why lyest thou upon thy face? Josh. 7.10 something else is now to be done; Israel hath sinned, I am high­ly provoked, Achan must dye. Though the prayer of the upright be Gods delight; Prov. 15.8 Though prayer be the most acceptable piece of all God's service; Cant. 2.14 Let me see thy countenance, let me hear thy voyce; for sweet is thy voyce, and thy countenance is comely; Yet Joshua is here called from his Devoti­on, to the execution of Justice.

Reas. 3 Not to mention any more, the third Reason is taken from his Judicial Office at the latter day. He shall judge the World, ponderrng the particular actions of men, and weighing them, as it were, in a balance. So Solomon in the last of Ecclesiastes, God will bring every work into judgment, with every secret thing, whether it be good or evil. And if every work, then among the rest, wrong-doing, and injurious deal­ing. Now this he cannot do, if injustice and wrong should be found in any of his actions. A Judge must not be guilty of those things he condemns in others. The Philosopher being ask't on a time why he [Page 13]laugh'd? answer'd, [...]. I see great Thieves lead a little Thief to hanging. And this rea­son I find laid down, Rom. 3.5, 6. Is God unrighteous, &c? How then shall he judge the World? So Gen. 18.25. Shall not the Judge (saith Abraham) of all the Earth do right? q. d. O Lord, Thou art Judge of all the Earth, How then can it be, but thou shouldest do right?

Now for Application: And the Use hereof is threefold. For Instruction, Con­solation, and Exhortation.

Use. 1 1. For Instruction. If God never pu­nish without a cause; if the judgments that he executes, are alwayes just and righ­teous; it teacheth us when any punishment is upon us, how to obtain deliverance from it, viz. by taking away the cause thereof. The cause of any thing being taken away, its effect ceases; according to that Rule, Sublatâ causâ tollitur effectus. But what's the cause of all kind of punishments? The Prophet Jeremy shall tell you, Lam. 3.39. Man suffereth for his sin. And David, Psal. 107.17. Fools, because of their trans­gressions, and because of their iniquity, are afflicted. Remove thy sins then, and for­sake [Page 14]them, and be washed from them, and let them be unto thee as the waters of No­ah, which God hath sworn shall no more go over the Earth; not returning with the Deg unto his vomit again; nor with the Sow to her wallowing in the mire; and then God will remove his judgments. Thou deceivest thy self, if thou expect delive­rance any other way. Jer. 30.15. Why cryest thou for thine affliction? Thy sor­row is incurable: And why? For the mul­titude of thine iniquities, because thy sins were increased. Thou dost not cease to multiply and increase thy sins, and iniqui­ties daily, and yet cryest unto me for thine affliction, that I should take it away; why dost thou so? its in vain: I neither can, no [...] will, till thou take away thy sins.

Use. 2 The second Use is for Consolation, and the Consolation of those whose Friends that are dear unto them, are any wayes af­flicted, or visited under God's hand. Look into the 14th. Chapter of Ezekiel, the Lord threatning there to smite Jerusalem with a deadly destruction, bringing his four sore judgments (as he calls them) upon it: The Sword, the Famine, Noysom Beasts, and the Pestilence; yet promises that a rem­nant [Page 15]should escape, he would spare some few. But what favour was that? They had better have perished with the rest, than survive with grief of heart, and sor­row of eyes, to see the destruction of their neighbours, kinsfolks, friends and acquaint­ance round about. How can I endure, saith Esther, to see the destruction of my people? No, saith God, in the two last verses, They shall be comforted concerning the evil that I will bring upon Jerusalem. But how? When they consider that I have not done without cause all that I have done.

Use 3 3. For Exhortation: And, 1. To all in general. 2. To some more especially in particular.

1. To all in general. Eph. 5.1. Herein to be followers of God as dear Children, taking heed by all means of wrong doing. In God there are some things [...], inimi­table of the Creature; some things [...], which are difficult, and hard to be imitated; other things again, [...], which are easie to be imitated. And of this last sort is his just and righteous dealing, and process against sinners. The sin, my Brethren, is greatly aggravated, when what is done, is done without cause, no just oc­casion [Page 16]being given. They have privily laid a Net to destroy me, saith David of his Adversaries; that was a sin; I, and with­out cause: Yea, even without cause they have made a pit for my soul, Psal. 35.7. It was greater by that. The Assyrian, saith God, oppressed my people; that was ill; nay, and which is worse, without cause, Esay 52.4. A sin too common and Epidemical in these times, wherein Judgment, as our Pro­phet speaks, Ames 6.12. Chapter 6. is turned into gall, and the fruit of righteousness into hemlock! Esay 59.14. Or as another Prophet, Esay 59. Judgment is turned away backward, and Justice standeth afar off, Truth is fallen in the streets, and Equity cannot enter. But I wish the Apostles saying were remem­bred, Col. 3. ult. He that doth wrong, shall receive according to the wrong that he hath done.

2. To some more especially in par­ticular: And they, 1. Those that are instrumental for the execution of Justice, viz. Judges, Lawyers, Jurors, Witnesses. 2. Those that suffer under Gods hand howsoever.

1. Those that are instrumental for the execution of Justice. And amongst these, Judges have the first place. They are [Page 17] God's Vicegerents, his Substitutes as it were; or as the Apostle calls them, Rom. Rom. 13.4. 13. His Ministers to execute wrath upon evil doers. In any wise to beware of un­just executions and penalties, such as for which there is no cause. An upright Judge looks at the justness of the cause, not at the persons of their Friends, Kinsmen, or Favourites. Personam judicas exuit qui amici induit. He is too little a Judge, who is too much a Friend. Justice must run down like a River, saith our Prophet, Amos 5 24. Chap. 5.24. It must not be pal'd in as a Pond, but must lie open to refresh all comers, rich and poor. Ye shall hear the small, as well as the great, Deut. 1.17. Justice is pictur'd with a veil before her eyes, and a pair of Scales in her hand; her eyes are veil'd, to denote unto us the impartiality that should be in a Judge; he should have tars to scan mens causes, but no eyes to discern the persons. Exod. 23.3. Thou shalt not countenance a poor man in his cause: And if not a poor man, much less a rich; for if the person of any should be accepted, certainly in all Equity, the per­son of the poor doth bespeak pity, rather than the person of the potent; but then see here is a strict Command against this. A­gain, [Page 18] Justice is pictur'd with a balance, to shew that Judges should scan those Cau­ses exactly that are brought before them It was the practice of holy Job, Chap. 29.16. Job 29.16. The cause which I knew not, I search­ed out. It is not safe to ride Post over mat­ters; for that Judge doth ill purchase to himself the Title of a man of expedition, and dispatch, that overhastens Causes, and ends them before they be ripe. Not that Causes are to be spun out with unnecessa­ry Demurrs and Protractions, to mens great charge and vexation; but only, that a Judge should, with all possible pains and patience, hear both Parties, search Writings and Evi­dences, weigh every Information and Cir­cumstance, examine Witnesses, and not suffer a bold Lawyer to dash plain men out of countenance, though, may be, they cannot give in their Testimony in a fluent lan­guage; but (according to their breeding) are only able to lisp out the Truth in a home-spun speech. 'I was good counsel which the good King Jehoshaphat gave un­to his Judges, 2 Chron. 19.6. 2 Chron. 19.6. He said to the Judges, Take heed what you do. Rush not at things by guess, but weigh them de­liberately, exactly. And if you read the remainder of this verse, and then afterwards [Page 19]the seventh, Ver. 6, 7. you will see three Motives to stir up Judges to this exactness. He said to the Judges, Take heed what you do (now observe) for ye judge not for man, but for the Lord (that's the first) Who is with you in judgment (that's the second) Where­fore now let the fear of the Lord be upon you, take heed and do it; for there is no iniquity with the Lord, nor respect of per­sons, nor taking of gifts (there's the third.)

1. Judges ought to look diligently at the justness of the Cause, and to proceed very carefully, because they judge not for man, but for the Lord. Did you only judge for man, though you should act negligently, injustly, yet you might do it with so much untrivance, as you might come off well e­ [...]ough; but since you judge for the Lord, you had need to behave your selves circum­pectly, faithfully; for there is nothing, though never so closely carried, that can scape his eyes, Hebr. 4.12. He makes [...] search with Candles, Zeph. 5.12. Nay, [...] himself is a light beyond Ten thou­sand Candles, so that he can with ease make [...] discovery of all your Actions, though [...]hey should be covered with an Egyptian [...]arkness. Quantascunque tenebras factis [Page 20]tuis superstruxeris, Lib. de Poe­nitentia. c. 6. Deus lumen est, saith Tertullian. And as God sees what's done amiss; so certainly, if he be not prevented by Repentance, he will punish it. The day will come, when you shall be again ungodded; for he that hath said, Ye are gods, hath also said, Ye shall dye like men, Psal. 82.7. Dye you must, and come to judg­ment. All the Lyons of the World must bow before, and give account to the Lamb of God. He hath appointed a day ( Cor­nelius à Lapide, calls it Horizon Temporis & Aeternitatis) in which he will judge the World in righteousness. Acts 17.31. And shall the World be judged, and shall you be exempted? surely no. And how se­verely the Lord Jesus Christ shall exercise his power, the same à Lapide tells you; Ipse à Vobis rationem vel praestitae, vel ne­glectae justitiae severam exiget, ac pro mer­ritis praemiabit, vel puniet.

2. Judges ought diligently to mind the justness of the Cause, and to give sen­tence accordingly, because God is with them in judgment. He stands in the Congre­gation of gods, Psal. 82.1. stands with attention, stands with power. He takes no­tice of the whole behaviour of the Judge, all the while he sits upon the Bench; not [Page 21] [...] word, not a smile, not a frown passeth from him, but he observes it. There is a saying, That the King is vertually present in his Courts, as long as they continue his Courts: God is really present in these Courts of Justice. In Eccles. 8.10. The [...]eat of Judicature is called the place of the [...]ly. I saw the wicked buried, who had [...]ome and gone from the place of the holy. [...]agnin renders it à loco sancto, from the [...]oly place. Junius reads è loco sancto, out of [...]he place of the Holy: And why the place of he Holy? I cōceive this may be said, because [...]e who is Holiness it self, sits chief Justice [...]here. Apud R [...]bbinos De­us dicitur Makom locus, quia omnia in se comprehendit, & nullo loco compre­henditur. Bithner in Exod. 21.13. The Rabbins (as Buxtorf tells [...]s) put Makom, which signifies [...]lace, amongst the Names of God. [...]thner brings them expounding that Text in Esther 4.14. Deli­ [...]erance shall arise to the Jews from another place, i. e. from God. They [...]alled him place, because he is in every [...]lace. There is not any place, whe­ther Sacred or Profane, whether Private [...] Publick, but we may say of it, as Jacob [...]d of Bethel, Gen. 28.16. Surely God [...] in this place, and we were not aware: [...]t though we cannot go from Gods Spirit, Psal. 139.7 or flee from his presence, because he is [Page 22]present everywhere, yet in his own Court [...] and in yours he is present more eminently, and more perspicuously. When the AE­thiopian Judges were set in their Seats of Judicature, certain empty Chairs were set at the upper end of their Consistories, wherein they imagined the Holy Angels came to sit: Angels are very frequent in, and observant of such Solemn Conventi­ons. Hoc judicium animos ad vigilanti­am, & reverentiam inflecteret, saith Quin­tus Pius. This they thought (and so it ought) would work an awe and fear in their Magistrates; a resolution and care in them to do Justice exactly. He who is greater than any of the Cherubins, or Sera­phins; He whose Center is everywhere, and Circumference nowhere; He who fills Heaven with his glory, the Earth with his mercy, and Hell with his fury, how full so­ever your Hall anon be thwacked and thronged, will find a room among them; and this should make all, from the Judge to the Witness, to beware of wrong-doing in such a dreadful presence.

3. Judges ought diligently to look to the justness of the cause, because there is no iniquity with our God, no ( [...]) not injustice, so the Seventy; therefore let [Page 23]there be none in you. Non tam mei quam [...]ei estis Vicarii, &c. as C. à Lapide. You are not so much the Deputy of the King, [...]s of the King of Kings. As therefore the Lord is righteous in all his wayes, and [...]ly in all his works, Psal. 145.17. so [...]e you just in all your Sentences.

These are the three Motives which Je­ [...]shaphat presented to his Judges, to stir them up to carefulness; I have only given [...]ou the same: And I beseech you, my LORD, remember, 1. That you judge not [...] Man, but for the Lord. 2. That God [...]s with you in Judgment. 3. That there [...] no injustice in the Lord your God. And [...]hen I am sure, as you are the mortal picture [...]f the Immortal God; so you, as he, will [...]ever punish without a cause; and those judgments that you execute, will be al­ [...]ayes just and righteous.

2. This Exhortation doth extend it self to Lawyers: Do you, after Gods ex­ample, look at the justness of mens Cau­ [...]s, and be more ready to compose, than [...]art differences. It is Panormitan's ad­ [...]ice, Promptior sit quisque vestrum ad [...]mponendum, quam ad contendendum. And [...]bove all things, take heed that you do not knowingly plead a bad Cause, else you can­not [Page 24]be good men. Bonus vir non agit ni­si bonas causas, as Quintil. tells you. Pl [...] ­tarch reports, That Phocyon would not defend his Son-in-law Charles, in an evil Cause. Why should you Strangers? Un­dertake good Causes only; and having undertaken them, betray them not for want of pleading: Take not Fees of both sides, Demosthenes said to one of his Fellow-Lawyers, that brag'd he had receiv'd [...] Talent for his Pleading, Tush, Fool, I ha [...] more for holding my Peace. Some Lawyers sell their very silence at a great rate; but would they deal uprightly, it would be more for their advantage. Some write of the Ostriches feather, that it will in time moult and consume all the feathers in the T [...] wherein it is put. Sure I am, unlawful Fees will consume those Treasures which you have well gotten. You may indeed, by playing Jack-a-both-sides, or by being for any side, right or wrong, heap up an Estate suddenly; but it will neither do you, nor yours, any great good; for it will not be permanent. An inheritance may be hastily gotten at the beginning; but the end thereof shall not be blessed, Prov. 20.21.

[Page 25]3. This Exhortation doth extend it self unto Jurors, they are also to take heed of wrong-doing. Remember thy Oath, [...]d (as far as thou canst) search out the Truth; receive thy Informations attentive­ [...], and seriously before thou goest out, and then (all by-respects set aside) deliver [...]y Conscience clearly, and plainly. Let [...]ot the nearness of Kinsmen, the malice thou hast to any man, the frowns of great [...]en, nor the hope of reward from rich [...]en, cause you to clear the Guilty, or op­press the Innocent. I speak to you all, not [...]o the Foreman only. I have heard indeed, that in Juries, all the rest are apt to fol­low the first, as if they were so many Hor­ [...]es in a Teem: But I beseech you remem­ber, that you are all to kiss the Book, as well as your Foreman; and therefore be not any wayes byass'd, or coy'd in by him, to bring in an unjust Verdict, but act accord­ing to your Consciences. Sheep will follow the first, qua itur, non quà eundum, whether it be right or wrong; but you are Twelve men, not twelve sheep; and therefore let reason and conscience, and not example on­ly, be your guide.

4. This Exhortation doth likewise extend it self unto Witnesses; they must by [Page 26]all means take heed of wrong-doing. Re­member Gods Commandment, Thou shall not bear false witness against thy Neighbour. Exod. 20.16 Do not forget thy Oath, take heed of Per­jury. It is Mendacium juramento firmatum, a Lye confirmed by an Oath. Thou shalt swear in truth and judgment, and righte­ousness, Jer. 4.2. Si ista defuerint (saith St. Jerom) nequaquam erit juramentum sed perjurium. If these be wanting, it is not an Oath, but Perjury. The Prophet Za­chary saw a flying Roll, and in it a curse written against Thieves and Swearers, such as swear rashly and falsly, Zach. 5.3, 4. The curse of God will follow thee to thy house, it is impossible to over-run it, for it will flie after thee; and when it comes there, it will not stand knocking at thy door, and be gone, but it shall remain in the midst of thy house, and shall consume it with the Timber thereof, and the stones there­of. Did men consider this Threatning well, they would not sell Oaths so cheap, as they say some do. It is not thy Landlords abating thee a little Rent, or his giving thee a piece of Money now and then, not his making thee eat and drink of the best, and to the full all the Assizes, for swearing lustily in his Cause, and coming to him [Page 27]before-hand, to know what it is that will do the deed. Alas, it is not all this, nor greater things than these, thou possibly may'st gain by forswearing thy self, that can lie in balance against the displeasure of Al­mighty God. Though thou couldest gain the whole World for thy Perjury, thou wouldest, for all that, be a great loser by the bargain: For what shall it profit a man, [...]f he shall gain the whole World, and lose [...]is own soul? Mark 8.36. These four, Judges, Lawyers, Jurors, Witnesses are in [...]he first place, more particularly concern'd [...] this Use of Exhortation.

2. Those that suffer under Gods and howsoever; and the Exhortation to [...]hem is double.

1. To justifie God in their sufferings, [...]cknowledging themselves sinners, and that [...]e also is righteous in all that he hath done. This hath been the constant practice of all [...]e Saints of God in Scripture, as St. Au­ [...]stine observes upon Psal. 145. Omnes [...]ncti in tribulationibus constituti, non de­ [...]runt Deo injustitiam, &c. The Lord is [...]ighteous (saith the Church in the Lamen­ [...]tions) Chap. 1.18. for I have rebelled [...]gainst his Commandment. O Lord, righ­ [...]usness belongeth unto thee, but unto us con­fusion [Page 28]of faces, Dan. 9.7 saith Daniel, Chap. 9.7. Again, The Lord our God is righteous in all his works which he doth, for we obeyed not his voyce, Ver. 14. ver. 14. O my God, saith Ezra, I am asham'd, and blush to lift up my face to thee, for our iniquities are incrcas [...] over our head, Ezra 9.6. and our trespass is grown up unto the Heavens, Chap. 9.6. And in ver. ult. Ver. 15. O Lord God thou art righteous, be­hold we are before thee in our trespasses. Howbeit, Neh. 9 33 saith Nehemiah, Thou art just in all that is brought upon us; for thou hast done right, but we have done wickedly. Chap. 9.33. I know, O Lord, that thy judgments are right, saith David, and that thou in faithfulness hast afflicted me, Psal. 119.75. Psal. 119.75. Again, Righteous art thou, O Lord, Ver. 137. and upright are thy judgments, ver. 137. Or as it is in the Original, upright is thy judgments. To shew that every one of his judgments is upright; and so David confessed (for when a Verb singu­lar is join'd with a Substantive plural, i [...] notes a distribution) Again, Psal. 51.4 Against thee only have I sinned, and don [...] this evil in thy sight; that thou mightes [...] be justified when thou speakest, and be clea [...] when thou judgest. And if I justifie my self, Job 19.20 saith Job, my own mouth shall condem [...] [Page 29]me, Chap. 9.20. i. e. My tongue shall give it self the lye; whereas I cannot but confess, that God who afflicts me is just, and I am a Transgressour.

2. It exhorts them with patience to take up their Cross, and therein possess their souls.

And so Oenone in the Poet speaking to Paris,

If all punishments be deserved, never any unjustly inflicted, then they must be pati­ently endured. Micah 7.9. I will bear, saith the Church, the indignation of the Lord, because I have sinned against him. q. [...]. I will patiently sustain what the Lord [...]n his wrath hath laid upon me, because by sin and iniquity I have deserv'd it, and pro­ [...]oked him thereunto. And so much for the [...], Therefore.

Follows now the [...], being the Denun­tiation, [Page 30]or Prediction it self, Thus will I do unto thee, O Israel.

He had dealt with them already by sun­dry plagues and punishments; given them cleanness of teeth in all their Cities, Amos 4.6 and want of bread in all their places; with­held the rain from them, when there was yet three Months to Harvest; and caus'd it to rain upon one City, and not upon another, so as two or three Cities wandered to one City, Ver. 7, 8. to drink water. Smote them with blasting and mild-dew, when their Gardens and Vineyards, and Fig-trees and Olive-trees increased. Ver. 9, 10, 11. Sent the Pestilence amongst them, and the Sword too in part: Yet, as he saith, for all this, they would not return unto him; there­fore now will he do Thus unto them, i.e. lead them Captives into the Land of their Enemies, taking them away out of their own Land, as Fishes are violently taken out of the water with a hook (as it is in the second verse, Ver. 2. whereto it hath reference, as I told you) a sorer punishment than all the rest, to see if yet at last their uncircumcised hearts would be humbled, and they would accept of the punishment of their iniquity, and return unto him. The Deduction thence is obvious.

[Page 31]That God, Doctr. when lesser punishments do not prevail to make men return to him, ( i.e. come home to him) by Repentance, and amendment of life, will inflict greater.

As Aelian reports of Bees, AElian de animal. lib. 1. c. 9. That the Drone in the Night entering the Hive, Aelian de animal. lib. 1. c. 9. and eating their honey, as soon as they perceive it (for they have a custom for some to wake, and keep watch whilst the rest sleep) fall upon him, and beat him, but its but with their wings the first time, so as he receives no great hurt; but if he take not this warning and correction, but adventure again the second time, they then deal more harshly with him than before; pricking and goring him with their stings. Or as Ta­merlane, to obtain that famous Victory o­ver Bajazet the Great Turk with his nume­rous Host, used this Policy; Divided his Army into three Bands, not suffering them all to fight at once, but first set upon him with one Division, and when the fury of that was spent, retired them, and advanc'd with the second, and reliev'd that likewise with the third; and when it [Page 32]was out of breath, the first was ready to come on again. So God hath several sorts of punishments, and heaps them not all at once upon the heads of Impenitents, but proceeds by degrees; first inflicting lesser and more mild, then sorer, after that, if they do not prevail, yet sorer than they, still coming upon them, as it were afresh, with new and more violent Castigations. For proof whereof, look into Ezra 9.13, 14. And after all that is come upon us for our evil deeds, and for our great tres­pass, seeing that thou our God hast punished us less than our iniquities deserve, and hast given us such deliverance as this, should we again break thy Commandments, &c. wouldest thou not be angry with us, till thou hadst consumed us, so that there should be no remnant, nor escaping? q. d. We have endured the miseries of a long Captivity, which was brought upon us by reason of our sins; and now that thou dost begin to call us home again, giving us a little revi­ving in our bondage, and a nail in thy holy place; should we return to the same sins again, we should taste of greater miseries than we have yet felt; instead of Capti­vity, be brought to utter desolation, and de­stroy'd from being a people any more. In [Page 33]the mouth of two or three Witnesses, shall every word be established; observe there­fore two places more: John 5.14. Thou art made whole, saith our Saviour to him he had heal'd of his infirmity, which he had had Eight and thirty years, Sin no more, least a worse thing come unto thee. q. d. Thou hast had this infirmity thus long, and art healed, see now thou return not again to thy former sinful and flagitious course of life; for if thou dost, God will have a greater punishment for thee, a worse thing shall come unto thee. The other (and its a special one) is Lev. 26.18, 21, 24. There, saith God, I will appoint over you Terrour, Consumption, and the burning Ague, &c. If ye will not for all this hearken unto me, then I will punish you seven times more for your sins, &c.

Now what should be the Reasons?

Reas. 1 1. God is a God of Truth, and having spoken it, he will do it; for he is not a man that he should lye, nor the son of man that he should repent, Numb. 23.19. That's the first: He doth so, because he hath said he will do so.

Reas. 2 2. He is also a gracious God, greatly desiring every sinners Repentance and Conversion, and therefore punishes him [Page 34]more and more, till it be effected. For though some men be like the root Anchu­sa, which they say is hardned with water, mollified with oyle; are soonest won with mercies and benefits, drawn by fair means; yet most are like the Thracian stone, found in the River Pontus, or the Coals of Na­murca (of which they say, that steeped in water, they burn, but sprinkled with oyle are quenched) will not be wrought upon with the oyle of mercy, till with David, Psal. 69.2. they come into deep waters, and the floods (of Affliction) overflow them.

Reas. 3 3. He is likewise a Holy God, that can­not endure iniquity. Hab. 1.13. Thou art of purer eyes thon to behold evil, and canst not look on iniquity, &c. And there­fore punishes, not surceasing, till men sur­cease, and forsake their iniquities. This is it which God said, Psal. 68.21. God shall wound the head of his Enemies, and the hairy scalp of such a one as goeth on still in his trespasses.

Reas. 4 The fourth and last Reason, is taken from the end of all punishments, which is no­thing else but to bring us by Repentance un­to God, Heb. 12.10. Our Fathers in the flesh correct us, &c. but he (mark now) [Page 35] for our profit, that we might be partakers of his holiness. Now that being their end, and they being sent for that purpose, they will not away till it be produced; even as a Messenger will not depart, till he have an answer of his Errand, but continues, and that with more vehemency and importuni­ty, if it be deferred.

Use. The Use now of this is twofold: for Instruction and Exhortation.

For Instruction; and first to all in general.

Secondly, To some more especially in particular.

1 First, To all in general, teaching them, that (since God, when lesser punishments will not serve the turn, will inflict greater) God hath variety, multiplicity of punish­ments. He is not like a Wasp, that hath but one sting; his Quiver is full of Ar­ [...]ows, so as when one will not serve, he can use another, and after that another and an­other, as he did with Pharaoh. The Trea­ [...]ury of his Justice, even as of his Mercy, [...]s inexhaustible, according to that of St. Bernard, Immensus est Deus, & infinitus in [...]ustitia, sicut & misericordia, multus ad ig­ [...]oscendum, multus ad ulciscendum: God is great and infinite in Justice, as well as in [Page 36]Mercy; much in pardoning, much in pu­nishing. Wherefore it behoves us to fear and tremble, not daring in any wise to of­fend him, as the Apostle makes the conse­quence, Heb. 12.28. Let us have grace, whereby we may serve God acceptably with reverence and godly fear, for our God is a consuming fire.

Secondly, The Use of Instruction doth extend it self to some more especially in particular, as Judges, Justices, and all that are in Authority, teaching them, that (since God, when lesser, &c.) they are to rise in their punishments, as offenders rise in their wickedness; if a frown will not serve the turn, they must take the Rod; and if that will not prevail, they must use the Rope. God proportions his punishments to mens offences; and as they add sin unto sin, till at length the measure of their iniquity be­comes full; so he adds one drop of anger to another, till the Vials of his wrath be­come full. His wrath and their sins come to their height at the very same time, and then, and not till then, he pours them out. The Amorites, though very wicked, Gen. 15.16. were reprieved, till their iniquities were full. God will not punish sinners be­yond their deserts; little lesser sins, shall [Page 37]have little punishments. I know indeed that to think any sin little, is no little sin; yet some sins are greater than others, and God alwayes inflicts the greatest punish­ments upon the greatest sins. As God by our Prophet in my Text, threatens to in­flict a most grievous punishment upon the Israelites; so he tells them by him, that they were guilty of most heinous trans­gressions, Amos 5.12. I know (saith God) your manifold transgressions, and [...]our mighty sins. Peccata vestra valida, & fortia, as Drusius. Gravia & copiosa, saith Vatablus. Magnopere me irritantia; Ribera. Obstinata & enormia scelera ve­ [...]ra vidi, saith Lambertus on the Text: Words are wanting to express the sinful­ness of their sins. The Original is more full and emphatical, and might extend to [...]e rendered, Your Boney Peccata Robusta, obdurata q. ossea: As the bones in the body. sins. And when [...]ns are mighty and boney, Gods punish­ments are answerable. He deals thus with [...]is own dearest Children; even David himself being polluted with mighty, Boney [...]ns, was afflicted with mighty, boney pu­ [...]ishments, as it may appear very plainly [...]y that prayer of his, in Psal. 51.8. Make [...]e to hear joy and gladness, that the Bones [...]hich thou hast broken may rejoyce. And [Page 38]as the great God of Heaven equalls, and but equalls his punishments to mens trans­gressions; so Judges (those petty gods) should write after his Copy: They should punish Malefactours according to their Crimes, but they are not to plague them beyond the measure of their Offences. I cannot commend Draco's Laws, which are said to be writ in blood, because (as A. Gellius saith) whatsoever the offence was, they were to dye that offended. Death is the height of punishments, and ought not not to be inflicted, unless it be upon notori­ous offenders. ‘Non poena sed justitia delectetur judex,’ saith Camero well. Let a Judge be de­lighted with the execution of Justice, not with the infliction of Punishment; in that the Lord delights, not in this, Jer. 9.24. Ferina rabies est sanguine & vulneribus gandere, saith Seneca: Illos crudeles voca­bo, qui puniendi causam habent, modum non habent. Many are not just enough, some overmuch. He that Tills his Land over­much, loseth by it. 'Twas good counsel which Artaxerxes gave to Ezra, Chap. 7.26. Whosoever will not do the Law of thy [Page 39]God, and the Law of the King, let judgment [...]e executed speedily upon him, whether it be [...]nto Deach, or to Banishment, or to Confisca­tion of Goods, or to Imprisonment. Here is [...]ariety of punishments, all offenders must [...]ot suffer alike. We have Stocks for Va­ [...]rants Whips for Harlots, Ropes for Felons, Gallows for Murtherers. And as God, when [...]sser punishments will not serve the turn, [...]oth inflict severer; so may you, nay, so must you; only take heed of sentencing [...]en to the Gallows, when the Stocks or the Whip will do the deed.

Use 2 2. For Exhortation. When at any [...]ime the hand of God is upon us, in any [...]easure, to make our peace with him by re­ [...]entance, lest by the neglect of the same, we procure greater evil unto our selves. Surely it is meet to be said unto God, I have [...]orn chastisement, I will not offend any more, Job 34.31. One would think that this, viz, that else we shall procure great­er evil unto our selves, were motive strong enough, every one being willing to avoid punishment; yet further take into your consideration three things, a threefold Cord is not quickly broken.

[Page 40]1. That else (if thou dost not) thou shalt shew thy self a Fool; as great a Fool as he, who coming to the games of Olym­pus to try his strength, and having receiv'd a foil, yet would not leave till he had got a fall. Malo accepto, saith the Proverb, stul­tus sapit: And accordingly the Poet;

It is the part of a Fool not to be wise, and take warning before punishment, till there­by he be compell'd thereto. And so Solo­mon, Prov. 22.3. A prudent man fore­seeth the evil (dangers that are imminent) and hideth himself (endeavoureth to pre­vent and escape them) but the simple (or a silly Fellow, Pothe. the same word being so tran­slated, Hos. 7.11.) passeth on (goeth on still in his sin) and is punished. Now there is no man can endure to be counted a Fool. Women, saith the French Proverb, cannot endure to be counted hard-favoured, Nor Men to be accounted Fools.

2. Consider, that as its a part of Fol­ly, so an infallible symptom and character of a wicked man. The proud man is not [Page 41]healed by his punishment; why? for (the plant of wickedness) hath taken root in him, Eccles. 3.28. So in Prov. 21.29. The wicked hardens his face, i. e. refuseth oc­casions whereby he should be brought to Repentance, and obstinately resolves to persist still, and go on in his wickedness. A­gain, Esay 26.11. Lord, saith the Prophet, (speaking of the wicked, whom he men­tions in the former verse) when thy hand ( viz. of judgment) is lifted up, they will not see, i. e. take notice of the same, to make an holy use thereof, and thereby be brought to Repentance. Now there's none likewise would be accounted a wicked man, not the wickedest man, and most profane that lives, would be accounted so by his good-will, Cambden's Remains. it being Nomen abominandi ominis, as Atrius Umber was antiently a­mong the Romanes.

3. Consider that such obstinacy, is not only a part of folly, the property of a wicked man, but also greatly grieves, and displeases God, Esay 63.10. His people being afflicted, would not repent, but re­belled and vex't, its said, his holy Spirit; no small thing. Argumentum fortius est ultimo loco ponendum. There's a Pro­verb, It's no good living in Rome, when [Page 42]the Pope is not a mans Friend: Surely there's no good living in the World, when the God and Governour thereof is displeased and grieved at us. Nepthali being satisfied with the Lords favour, was full of blessing, Deut. 33.23. David prefers it before all worldly good, Psal. 4.6. There be many that say, Who will shew us any good? Lord, lift thou up the light of thy countenance upon us (that's better than all.) Nay! before life it self, which is more than all worldly goods (for skin for skin, Contrario­rum eadem est ratio. and all that a man hath, will he give for his life) Psal. 63.3. Thy favour, saith he, is bet­ter than life. And if his favour be such, by the Rule of Contraries, what is his displeasure, but full of cursing, worse than any evil in the World, yea than death it self? How then dare we by our contuma­cious demeanours, and obstinacy in sin [...] provoke Almighty God? since to do so [...] a part of folly, an infallible symptome and character of a wicked man; nay (which is more) it greatly grieves and displeases him, whose smiles are Heaven, and whose frowns are Hell. And here I might put a period to these words, but there is yet some Sand left, and therefore I will make bold to pursue them a little further.

[Page 43]It is St. Chrysostom's similitude, Hom. 35. in Johan. As they which dig for Gold, having found the Mine, follow every little vein that goes from it, the commodity being so precious, that not the least part of it is to be lost; so in Scripture, not the least iota, or tittle of it is to be over-passed, but every thing diligently to be searched out; for it all (as he adds the reason) comes from the same spirit, and therein nothing is superflu­ous, nothing not necessary. There are some things more therefore to be observ'd in the Denuntiation, which I shall but briefly touch, and so conclude.

It is a Denuntiation. He saith not, Thus have I done unto thee, and because I have done Thus unto thee: But Thus will I do.

God never deals in wrath with a Land or People, Observ. but he gives them warning of [...] before.

If he destroy a Nation or Kingdom, he will speak before concerning the destructi­on of it, Jer. 18.7. If he bring the Sword upon a Land, his Watchman shall [...]low the Trumpet, to give the people warn­ing, Ezek. 33. For he will do nothing, but he will reveal the same beforehand to his servants the Prophets; as it is in this [Page 44]Prophesie of Amos, Chap. 3.7. Jerusalem you know, before its destruction by Titus, had Seventy Weeks warning, i. e. Seventy Weeks of Years, which amount to Four hundred and ninety years, reckoning Se­venty times seven Years; for Seven Years are a Week of Years. The old World had an Hundred and twenty Years before the Flood came. Israel in the Wilderness Forty Years. Nineveh Forty Dayes; sometimes more, sometimes less, but God alwayes gives some warning.

I beseech you, my dearly Beloved, let this sink into your ears, and lay it to heart; for God hath given Us warning, not only by the voyce of his servants, but he hath also spoken to us in that storm of WAR, (which now through God's mercy is blown over) by the roaring voyce of the Can­non; we have heard the confused noise of War, Judg. 5.22. and the pransings — the pransings of the Horses; we have seen the bright Sword, and the glittering Spear, and a mul­titude of slain, and a great number of car­kasses, and garments rolled in blood, and God (after that unnatural issue, had held us longer than the issue of blood had held the dis­eased woman, Matth. 9.20.) did at last by the Thrice-happy Return of our most [Page 45]Gracious SOVERAIGN, make us perfect­ly whole; and therefore let those warnings which we have had already, serve our turns; else, as you have heard, God both can, and will lay sorer plagues upon us.

Again, Thus (saith the Text) will (I) do unto thee, i. e. Thy God; he that frameth the mountains, and createth the wind, and declareth unto man what is his thought, &c.

Though men may be Instruments, yet God is the Supreme, and principal Authour of any punishment, or evil occurrence that can happen unto us. Howsoever, I say, men may be the Instruments, yet God is the primary and principal cause of all pu­nishments that can come unto us. Shall there be evil in a City, Amos 36 and the Lord hath not done it? saith our Prophet, Chap. 3.6. Deliver my soul, saith David, from the wicked, which is thy Sword, from men which are thy hand, O Lord, the men of the World, Psal. 17.13, 14. They are his Instruments, which may teach us in all our afflictions to acknowledge him, and humble our selves before him, not being carried with impatience after the instruments, means and occasions of them, like the Dog, who runs at the stone which is thrown [Page 46]at him, and bites it, not regarding him that throws it.

Again, Thus will I do unto thee. God in Scripture speaking to his Church, usually puts her in the singular number, second person; and that in a threefold respect. 1. Of himself to us. 2. Of us to him. 3. Of our selves among our selves.

1. In respect of himself to us, to shew his singular love and care towards us, and over us.

2. In respect of us to him, to bring him home to us by particular apprehensi­on, with Thomas, my God and my Lord.

3. In respect of our selves among our selves, teaching us to be at one, and so make up three by unity; one in Faith, one in Profession, one in mutual Love and Cha­rity; one in Doctrine, one in Government, and that the best. For as Monarchy is the best Government in a Commonwealth, so is Episcopacy in the Church. Some indeed, in the late Confused and Factious Times, (blanching it over with the specious Titles of Christs Government, Scepter and King­dom) did endeavout to establish the Pres­byterian Government amongst us, and they had in part brought it to pass. But, thank God, their design is utterly blasted; for [Page 47]sure I am, had their ambitious imagination prospered, the poor Church should have been inforc't to play at an unequal game, for she would have lost all by the elder-hand.

Lastly, Thus will I do unto thee, O Is­rael. What may be meant by Israel, St. Hierom Preface before the [...] small Prophets. resolves us: That whensoever in the Writings of the Prophets, the Ten Tribes are understood, they are set forth by some of these names, Ephraim, Samaria, Jezreel, Joseph, Bethel, Bethaven, Israel, and some­times Jacob; but when the Two Tribes, they are called Judah, Jerusalem, Benjamin, the house of David, Israel again, and some­times Jacob: So then choose you whether by Israel here, you will understand the Kingdom of Israel consisting of the Ten Tribes, or all the Twelve Tribes, and take in the Kingdom of Judah also, choose you whether, I say. Israel is threatned, a peo­ple ennobled with many singular and excel­lent Prerogatives; for to them, saith the Apostle, pertain'd the Adoption, and the Glory, and the Covenants, and the giving of the Law, and the Service of God, and the Promises, Rom. 9.4. from which all o­ther Nations were excluded. In Jurie only God being known, and his Name great [Page 48]in Israel; at Salem his Tabernacle, and his dwelling place in Sion, Psal. 76. where­upon observe:

Observ. That no outward Priviledges, nor Pre­rogatives whatsoever can exempt a people from Gods wrathful severity when they have deserved it, and provoked him there­unto by sin and iniquity.

A good Lesson for us to take out (even us of this Kingdom) who for outward Pri­viledges and Prerogatives, surpass (I may aver) all Nations of the World. The Sun of Righteousness shining more re­splendently in our Horizon, and the day­spring from on high, through the tender mercy of God having visited us with great­est light. We have the Law, and the Te­stimony, and Priests, the sons of Aaron that wait on their Office. God hath set his Sanctuary in the midst of us, and here established the mountain of his house, his Church in the top of the mountains. Esay 2.2. And to make us more Renowned, and more sen­sible of all this glory, of all this happi­ness, God hath miraculously made it to re­appear unto us, and hath re-establish't it a­mongst us, after it had been much eclipsed, after it had been miserably shaken, by a most horrid and unnatural Civil WAR. [Page 49]He, I say, after all our Troubles, hath again restor'd our Judges as at the first, and our Counsellors as at the beginning, Esay 1.26. Surely therefore this happy change must needs be unto us (as the Apostle speaks in another case, Rom. 11.15.) as life from the dead. The Pope scoffingly told an English Gentleman in the midst of our greatest Confusions, That our ENGLAND was the Land of Wonders, because we chan­ged our Religion once a Month, and our Government once a Week. But now it may be said, and that truly, That ENGLAND is indeed a Land of Wonders, for all those Changes through the over-ruling Provi­dence of him that changeth not, hath brought about that most Royal Exchange, the restoring of that Government, which we hope will never change: Nay, I am sure it will never change, if we would but change such things as are amiss in us. But this we may be sure of, That if we become guilty of the sins of former Times, and im­penitently persevere in them, God can make these Times as miserable as those Times were. Justum est (saith Gregory in his Dialogues) ut quos culpa simul in­quinat, par etiam poena adstringat; & qui nequaquam dispari sunt iniquitate polluti, [Page 50]nequaquam tormento crucientur dispari. And Facinus quos inquinat aequat. They that sin alike, must suffer alike, for God is just.

Yet though many, very many should persevere, and that impenitently in wicked­ness, I can tell you a way how, for all that, Gods judgments against a Nation may be prevented, viz. when condign punishments are inflicted upon such Notorious Male­factors. God may pardon all, when but one man only is zealous in the execution of judgment, Jer. 5.1. When Phineas stood up, and executed judgment, he pre­served not only himself, but also all the rest of the people from the plague, Psal. 106.30. Numb. 25.8. And therefore, my LORD, and you Gentlemen of the Magistracy, when nei­ther you nor we; you by your Prisons, nor we by our Threatnings; you by the Sword, nor we by the Word, can make men good; yet do but punish offenders for being bad, and you may by that means, preserve the Nation from Gods judgments. Gods Mi­nisters are to beat down sin, but they ne­ver do it so effectually, as when the Civil Magistrates are pleased to lend them their helping hand. And I know you will rea­dily give up your best assistance to beat [Page 51]down every sin. But it would be too long to present the enormities of this dis­figured Kingdom (so very many are the crying sins thereof) one by one unto your view, and to desire your help against them all. Others, that have more time, may do that. I shall only at present, beg of you to help us to suppress, or justly punish Schism, Swearing, Prophanation of the Lords day, and (that most beastly sin of) Drunkenness, which I take to be the chief.

It was Royal Counsel which our Hen­ry 8. gave to Sir Thomas Moore, when he made him Chancellour: Look first at God, then at me. Give me leave to present the same to your Lordship: Look first at God, then at the King. First at Gods Command­ment, and then at two of the Kings Procla­mations (the one against vitious, de­bauch'd and profane persons, the other for the observation of the Lords day) and then I am sure, you will be more ready to help [...]s against all these four enormities.

1 And first, my LORD, and you Gentlemen of the Magistracy, be pleased to help us a­gainst Schism; With holy Polycarp may we [...]ay, Good God! [...]. &c. Unto [...]hat times hast thou reserved us, that we [Page 52]should live to see such Separations, Divisi­ons, such cursed Heresies, and horrible Bla­sphemies! In these late distracted Times, (I tremble to speak it) there was so many Congregations, so many Distractions, so many Companies, so many rents in Christs Coat, so many Churches, so many Sects, yea more than so, Quot capita, tot Schisma­ta, as St. Hierom saith; So many men, so many minds, and consequently so many Schisms growing and budding out of them. Gods inheritance being like Jeremy's Bird, a Bird of divers colours, Jer. 12.9.

When there was no King in our Israel, Faction multiply'd without all measure. And the many Schisms which were then conjur'd up, could never yet be got down again. Schismaticks are still so numerous, that if we should ask them their name, questionless they must answer as the Devil did, Mark 5.9. our name is Legion, for we are many. And as many as they are, so many Enemies hath God and his Church. I beseech you therefore, my LORD, and you Gentlemen of the Magistracy, help us against this many-headed Monster, for it is not fit that the Enemies of God, and his Church, should be spared. Notable is that [Page 53]of Anthony de Guevara, in an Epistle to the Emperour Charles the Fifth: Christianus nulla re magis dignosci potest quam si Deo factas contumelias, & blasphemias, senerissi­mè ulciscatur, suas obliviscatur. A true Christian can by nothing be better known, than by punishing contumelies and blasphe­mies committed against God most severely, and forgetting injuries done unto himself. It was the Decree of Nebuchadnezzar a Heathen Magistrate, That whosoever should speak amiss (mark it) but speak [...]miss of the god of Shadrach, shall be cut [...] pieces, and their houses made a dunghil, Dan. 3.29. Or if his zeal be thought less according to knowledge, as being but a Heathen, yet that of God himself by Mo­ [...]s, Deut. 13. If thy brother, Deut. 13.6. the son of by mother, or thy son, or thy daughter, or [...]e wife of thy bosom, or thy friend, which [...] as thine own soul, entice thee secretly, Ver. 8. say­ing, Let us go and serve other gods, &c. [...]u shalt not consent unto him, nor hearken [...]nto him, neither shall thine eye pity him, Ver. 9. [...]either shalt thou spare, neither shalt thou [...]ceal him. But thou shalt surely kill him, &c. This, I say, unrepeal'd, may chal­ [...]age its first Authority (where the more [...]eral Rules of Christian Prudence dis­pense [Page 54]not with it) That wilful and incor­rigible Apostacy in Fundamentals, and the Ringleaders especially thereunto, are to be severely chastis'd. But, I know, we do not, nor do I urge it, that we should punish Hereticks with death. And for this (were there no other reason to be given, yet) this were sufficient, That the Reasons of State are not to be pry'd into by private persons. Who may say to a King, Cur sic facis? Why dost thou so? Eccles. 8.4. Or to the Princes you are unjust, Job 34.18 as Job hath it. May be the higher powers see and know, That if Heretiques were cut off with the Sword of Justice, the more they would grow. I know they are Thorns, and our Church is as a Lilly amongst them, Cant. 2.2. Now good Husbands say, Cut Thorns, and have them; and a Father tells us, that not only Christianitas, but even haeresis mortibus crescit, the more they are pruned, the more they spring. Yet though it be not convenient to punish them with death, I beseech your Lordship to give it in charge that the Laws enacted against Turbulent Separatists of all sorts, may for the future be strictly executed; for hitherto in ma­ny places, those Laws have been as so ma­ny golden Swords put into wither'd hands. [Page 55]I know weak Consciences are to be ten­dered, yet withall the obstinate are not to be indulged under that pretence; for if that plea may serve for a perpetual protecti­ [...]n, it is absolutely impossible to have any perfect settlement either in Church or State. P. Martyr in 1 Sam. 23. Non semper infirmis cedendum est; si enim [...]butantur patientia Dei, aut si fides infir­ [...]etur, aut dogmata laxentur, fortiter agen­ [...]um est. Some of them indeed are ex­ [...]eeding smooth in their words, Matth. 24.24. and blame­less, for ought we know, in their lives: So [...]mooth, so blameless, that they might well, [...]f it were possible, deceive the very Elect. But we must distinguish between Samuel [...]nd the Devil in his Mantle. We read of Volves that shall come in sheep's cloath­ [...]ng, and that Satan can dress up himself [...]ke an Angel of light. False Prophets have worn rough garments next their flevh, [...] well as the good; and Pelagius was as [...]rict for his life, as he was reprobate con­ [...]erning the faith.

Trust not thine ear, believe not thine [...]ye, be not cozen'd with their outward Sanctity, warm not these Snakes in thy bosom. Remember the Church, and the [...]eace of the Church the Coat of Christ, [Page 56]nay, the body of Christ. And Nulla cha­ritas ad eam charitatem qua obstringimur Ecclesiae. Let Saul take heed how he spare Agag, and the fairest Cattel under specious pretences. I would they were e­ven cut off that trouble you, was the zea­lous wish of St. Paul in this case, Gal. 5.12. i. e. that they were Excommunicated, saith the learned Dr. Hammon upon the place. But alas! such is the hardness of their hearts, that they regard not the bit­terness of that grievous Censure, they value it not at all. Since therefore the power allowed our Church, is slighted by them, it behoves Civil Magistrates to look more strictly to them, and to take care to stop their mouths, that they may not infect the people.

And you, my Brethren of the Clergy, let us likewise endeavour to stop their mouths, by our laboriousness in our Cal­ling, and by the holiness of our Lives. We carry the Message of Christ in our mouths, let us have his Image in our hearts. A lit­tle Crime in a Minister, is a great offence. He is like a Picture in a Glass-window, eve­ry little crack, every little spot is easily discovered in him, and is very scandaleus. [Page 57]It is truly said, An ill man is the worst of all creatures; an ill Christian the worst of all men; an ill Professor the worst of all Christians; and an ill Minister the worst of all Professors. We above all ought to ab­stain from all appearance of evil. 1 Thess. 5.22. That so with St. Paul, we may cut off occasion from them that desire occasion, 2 Cor. 11.12. And then, if for all this, we cannot win them, we shall howsoever deliver our own souls. Let us do our duties, and then, though Israel be not gathered, Esay 49.9. we shall be rewarded. And Non curatio, sed cura ovium à Pastore requiritur, as a Lapide hath well observed.

2 2. My LORD, and you Gentlemen of the Magistracy, be pleased to help us against Swearing, 'tis a very grievous sin. Because of swearing the land mourneth, Jer. 23.10. Yet as great a sin as it is, God knows it is very common, and not only among the com­mon sort, but even amongst those from the civility of whose education we might wel ex­pect better things. Even some of the greater, I cannot say the better sort, are so gracelesse, that they think Oaths do add a gracefulness unto their Speech. Let such take heed, that their Oaths, which they look upon as [Page 58] Rhetorical flourishes, do not bring them to everlasting destruction. Men shall be cal­led to account, Matth. 12.36, 37. and shall be condemned for idle words, much more for vain Oaths. It shall go heavily with all sinners at the day of judgment; but those that are great in this world, shall then undergo the greatest severity. For mercy will soon pardon the mea­nest; but mighty men shall be mightily tor­mented, Wisd. 6.6. Great mens sins are great sins; it is the misery of men that be great, that their sins cannot be little, and their punishment must be much. One would think this, the fear of punishment should perswade great persons to circum­spection; but because even some of these put far away the evil day, as our Prophet hath it, Amos 6.3. Chap. 6. ver. 3. dread not at all the punishments of another world; It will be necessary for those that have Authority to do it, to make tryal, if the pecuniary mulct, which the Law injoins to be inflict­ed upon vain Swearers, will keep them in any better compass. Let them be com­pelled to open their Purses, that they may shut their mouths.

3. My LORD, and you Gentlemen of the Magistracy, be pleased to help us against [Page 59]the Profaness of the Lords day. Many, very many, notwithstanding the Kings Proclamation, take no more notice of it than formerly. If they go to Church in the Morning, they think they have kept the Fourth Commandment to the full. And though they would be loth to pay a Mower or a Shearer a whole dayes wages for a morn­ings work; yet they conclude that God must content himself with a Morning Sa­crifice, and will needs make the Lords Af­ternoon their own, To walk to the next Town in about earthly business, to talk in about worldly Affairs (or at the time of the year) to run a Nutting in [ Nutts will down with them a great deal better than prayers; Let such take heed, that their cracking of Nutts, when they should be saying their prayers, do not bring them to gnashing of teeth] to sleep in, or may be which is worse, to be drunk in. Aug. de C D. lib. 6. cap. 11. Inter alias civilis The­ologiae Su­perstitiones aprehendit Sacramenta Judaeorum, & maxime Sabbata; inutiliter id [...]s facere affiemans, quod per illos fingulos septem interposi­ [...]s dies septimam fere partem aetatis suae perdunt vacando, &c. Seneca mock't the Jews, because they lost one day in seven; to observe the Lords day, was with him to lose a day; sure I am, these Sabbath-breakers lose half a day in seven, [Page 60]whil'st they spend that most refined part of time, either in doing nothing, or wickedly. Time was, our Saviour whip't some out, now there is need of Whips to bring some in to the Temple. And you my LORD, and you Gentlemen of the Magistracy, would do God good service, if you would use the very utmost of your Authority to inforce all men to a strict observation of the Lords day; for were the Fourth Com­mandment but kept as it ought to be, it would quickly bring us to a conscionable respect to all the rest; for none walk so much after the Spirit on other dayes, as they that are most in the Spirit on the Lords day.

4. Lastly, My LORD, and you Gentle­men of the Magistracy, be pleased to help us against Drunkenness. In the time of the Law, this sin was punish't with death, Deut. 21.21. Deut. 21.20, 21. And shall it go (I should have said, shall it stagger) unpunish't now in the time of the Gospel? Drunkenness is the Mother of all Vices, and will certainly, un­less Repentance prevent it, bring the Drun­kard to Hell at the last. 2 Cor. 6.10. Nay, Drunken­ness brings Drunkards into Hell, even whil'st they are here upon earth. Many [...] [Page 61]your Alehouses are little better. Very many of them, as well as Hell, are the very Forges and Store-houses of all kind of Luxury and Wickedness. Where are Bla­sphemers, Swearers, Lyers, Sabbath-breakers, Prodigal and Disobedient Children, Murthe­rers, Lascivious Persons, Slanderers (what not?) but in such places? Drunkards en­ter into Alehouses, the Ale enters into Drunkards, and the Devil withall. Nay, Drunkenness it self is a very Fiend, so saith St. Bernard (Ebrietas est manifestissimus Daemon) Drunkenness is a most manifest Devil. They that are possest with Satan, or with Drunkenness, fall alike into the fire, into the water alike, they gnash alike, Matth 17.16.—21. alike they foam; and as the Disciples could not cast out that one sort of Devils, Epist. 64. Contra Ebriosos Aphros. so not all the Preachers this; so saith St. Augustine in his Epistle to Aurelius, Tanta est (saith he) hujus mali pestilentia, ut sanari pror­sus, quantum mihi videtur, nisi consilii au­thoritate, non possit. The Drunkard is so wedded to his Vice, that he will never give over his throwing the Alehouse out at the Windows, till his own house do throw him out a doors. The Alehouse hath pulled down many a stately Fabrick, but doth it self stand firm; and will stand, though [Page 62]a Preacher bestow never so many powerful Sermons to batter it. For those houses, though many of them are (as indeed its proper they should be) rather like Swine­sties, than houses (being patch't up of a few sticks, some dirt, and a little straw) yet are more hard to conquer, than a well­fortifi'd Castle. And how it comes to pass (whether by the Covetousness of the Justices Clerks, or the countenance of some of the Gentry, who are too much addicted to this Vice, or through what other cause I know not) but sure I am, it is almost as easie to beat back the prevailing TURK, as to get down a rotten Alehouse. Let these houses be reduced to a lesser number, and brought into better order, which can­not be done, unless some course be taken, (by those which have authority for the or­dering of Civil and Ecclesiastical Affairs) to inforce Constables and Churchwardens to look better to their Offices than they have done. It is through their negligence that Schism goes down so slowly, that the Lords Name is abused, that his Day is sa­crilegiously imbezel'd, and idled away, and that this sin of Drunkenness is every day so much practised.

[Page 63] Judges and Justices cannot see what is done in particular Towns. They (as I conceive) belong to the inspection, and care of inferiour Officers. But they are either so partial, as being guilty of the same sins, or so careless, that they will not make use of the Authority they have; and are so loth of their labour, that they will suf­fer God Almighty to be highly offended, and exceedingly dishonoured, rather than go one step for a Justice of Peace's War­rant, further to impower them to regulate Abuses: And are so desirous to be ac­counted peaceable men amongst their Neigh­bours, that rather than they will hazard the displeasure of any of them, they will not care how much God is displeased, and dis­honoured; so that I cannot tell how to compare Constables and Churchwardens better, than to those great brass Andyrons which stand in great mens Chimnies, which are more for shew, than for use. Let these Officers be compell'd to look better to their places, that so sinners may be punish­ed, and Gods judgments avoided. For we must not think that we can long enjoy [...]eace upon earth, if notorious sinners be [...]ffer'd unpunish't, to fight against heaven. [...]ut if all, from the highest to the lowest, [Page 64]do their [...]uties, for the reclaiming of si­ners, or punishing sin, that's the way to make us live in a peaceful Kingdom; [...] when we dye, to depart into the King [...] of Peace; Of which blessed Kingdom, Lord make us all partakers, not for our me [...]t and worthiness, but for the merits and [...] ­thiness of our Lord and Saviour Jesus Christ the righteous; To whom with the Father, and the Holy Ghost, Three Persons, One Ever­living, Ever-loving Lord God, be given, at is most due, all Honour and Glory, Power [...] Praise, Dignity and Dominion, now and so ever. Amen.