〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Law .

Gilbertus in Cantica . Ier. 30. Sine lege sunt quae sine ordine sunt , saith an Ancient ; Order is one end of the Law , God the Author Philo Iudaeus de Fabric . Mundi . of all Order . Hee might haue created the World as well in one day , as sixe ; and all at once as easily , as Heauen first , and Man last : but by his wisedome were all things made , and the God of Order would be the example of Order . Now as all is made , all must be sustained , lest Order should againe be swallowed vp in confusion . So that as all was created in order , all must bee so created , that it may remaine in order . Wherefore God will at once be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Creator and a Lawgiuer ; and with the same Fiat rouze from confusion and command to obedience . Each creature is so made it selfe , that it cannot be ought saue it selfe . The wisedome of his bounty giues it a Beeing ; the wisedome of his order giues it but one Beeing . Nor is this order in essence only , but in the consequents of it , its qualities . The nimble fire will be aboue , and not below ; the sullen earth onely below . The two great Lights haue their alternate courses . The Sea may threaten , cannot Domincere ; it must ouerflow so much earth , and but iust so much . Thus the Decree of God checkes all Natures : his Word created by a secret power ; his Wisedome gouernes by an eternall Law . By the Word of the Lord were the Heaven 's made , Psalm . 33. 6. and he made a Decree for the name , Iob 28. 26. Now though all things are , and are guided by this eternall Law , yet this Summa ratio , ( so S. Augustine stiles it ) this supreme directiue S. August . de lib. arb. c. 6. rule , though it bee aliqualiter ( as the Schooleman limits ) in some sort in all creatures Aquin. 12. q. 92. Art. 2. subiect to the Diuine prouidence ; yet I say more especially , more eminently it shines in man . So that by this more excellent impression of the eternall Law , there followes a participation of that Rule in man ; by which hee hath an inbred inclination to the accomplishment of his proper acts and ends . Which participation of the eternall Law is defined to be the Law of Nature . By the light of which wee may easily view what should be done , by our naturall inclination to what wee would doe . God hath made vs to be men , and the nature of men constraines vs to be sociable . Yet is not Nature so blind a guide , nor so vniust a Mistrisse , as to command society , and not to instruct vs how to conserue it . Wherefore she hath written in our vnderstandings one wise lesson , from which our working intellectuals may deduce the rest of all her precepts . And this generall Statute is Eligere bonum & vitare malum ; The common instruction of Nature is , that wee should imbrace what is good , and shunne euill . T is an euill against Nature to destroy the worke of Nature ; from thence is concluded the Law , Thou shalt not kill . The conseruation of humane society commands , that euery man should haue his owne ; from thence is enacted the Law , Thou shalt not steale . So that that generall maxime is inuiolable . Dianysius knew it , when he confessed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plutarc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ● . The constitutions indeed of publike estates may be violated , the generall Law of Nature cannot . But from it , as from a common source , proceedes in some sort the whole streame of morall vertues , which , as the Law , are what they are , by the rule and square Rectae nationis , of a directiue reason . So that Plato Plato de legibus lib. 12. stept not much awry , when hee would haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law receiue its Etymologie from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the mind , considering the Law is indeed dictarnon nactae rationis , the constitution of Reason , the proper faculty of the discoursing minde . This Law of Nature then is the image of the Eternall , and from it may arise the principles of morall vertues . S. Amb. in epist. ad Rom. c. 5. Saint Ambrose in other words saith as much , if not more , diuiding this Law of Nature into three parts . The first teacheth to giue , and so to giue honour to our Creator , as not to impart or share it to any of his creatures . The second part is morall , instructing vs to liue by the rule of modesty and vertue . The third , Preceptiue , commanding vs to furnish others with the knowledge of our Creator , God , and season them with the precepts of vertue and morality . And so the Gentiles which had not the Law , did by Nature the things contained in the Law , and hauing not the Law , were a Law vnto themselues , Rom. 2. 14. Now because , by reason of the imperfect estate of our depraued nature , our passions will swell to perturbations , and can receiue such strength from the Law of sinne , that they are able impetuously to rebell against the Law of Nature , it is necessary that from the common precepts of Nature ( as particular and vnknowne conclusions are drawne from common and apparent principles ) mans vnderstanding should deduce and enact other seuerall Canons for the more particular disposition of the community in order : which should deterre those from vice by feare of punishment , whom the instructions of Nature cannot perswade to be good by loue to vertue . And such like particular constitutions drawne from the Law of Nature , which is deriued from the Eternall , receiue a third denomination , distinct from both the former , and are intituled , Lex Humana , or Positiua , the Humane , or Positiue Law . Such as Rud. Com. Graec. fol. 1033. were amongst the Heathen , Draco's Decrees , which ( as Budaeus notes ) were more especially termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Theses , Positions , setled or determined ordinances : which though in regard of the Law-giuers , and the acts of men , to which onely they are a rule , they may be termed Humane ; yet after iust and due enacting by the authoritie of Postellus de Magistrat . Athen . cap. 5. the publike assent , or publike person , and the open receipt of them after promulgation in the time and place of concourse , as amongst the Athenians , and Die trinundino in Foro , in the open Market place amongst the Romanes ; then Religion tels vs , that Lex the Law takes its name from its owne Etymon à ligando from binding . So that whatsoeuer is subiect to the superior power , is consequently subiect to the Law of that power . Which insomuch as it partakes ( though but mediately and remotely ) of the eternal Law , binds the inferior subiects to its obseruance , yea , in foro conscientiae , by the tye of Religion and Conscience . There is no power but of God , Rom. 13. 1. Wherefore yee must bee subiect , not because of wrath onely , but also for conscience sake , Vers. 5. By me ( faith the Lord ) Kings reigne , and Princes decree iustice . By me Princes rule , and the Nobles , and all the Iudges of the earth , Prou. 8. 15 , 16. Whosoeuer then resists the power , resists the ordinance of God , Rom. 13. 2. It followes then , that none , no not the righteous are exempted from obedience to this Humane Law , as it is a directiue Rule , or guiding power ; though in respect of its coactiue authoritie they are priuiledged , as preuenting compulsion by voluntary obedience . And in this sense indeed the Law is not giuen to righteous men , but to vngodly , 1. Tim. 1. 9. And Saint Paul may bee an exegeticall Commentator on this place in another : For Princes are not to bee feared for good workes , but for euill , Rom. 13. 3. Nor are we onely bound to submit our selues to the iudgement of this Law , but Magistrates are as much required , to frame and proportion their determinations according to this Law . The Xenophon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . square then of our actions must bee the rule of their iudgements , and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be as definitiue of their censures as our deeds . Xenophon tels , that Cyrus learnt of his Tutor , that there was no difference betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lawfull and iust , and as little betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lawlesse and violent ; so that hee seemed to confine Iustice to Law , and would alwaies proceed according to Law , lest at any time he should seeme vniust . Such force then is in the Law , that it binds all processe in Iustice to be according to the Law . So that he which in the administration of iustice strayes Postellus de Mag. Athen. c. 6. from the order of the Law is as much an offendour , as he whom he condemnes as a transgressor of the Law . And therfore the Athenians thought it a small conuenience to their Commonwealth to prouide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Law-giuers vnlesse they had also appointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a sort of superiour Gouernours to receiue an account from the Iudges Plato de leg-Dial 111. of their common and ordinarie proceeding according to the Law . Plato would haue the Law as a picture , by whose proportion , as by Varro de ling. Latin . lib. 5. a patterne and exemplar , Magistrates should Christoph interp . Philon. Iudaei . de offic. Iudicis . forme their censures . Iudex , the Iudge is but In● dicens , not the maker , but the speaker of the Law ; Administrator Iudicij ( as an interpreter of Philo ) The iudgement is Gods , hee is but the pronouncer ; and amongst the Romanes , Suetonius ranking the most choise and honourable titles which the Emperour Augustus bestowed vpon his beloued Tiberius , registers Ducem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That hee was a Gouernour precisely obseruing the prescript of the Law . And no lesse honour might Foelix seeme to haue deserued , who would not for fauour deliuer Saint Paul to death against the custome of the Romanes , Act. 25. 16. And Ahashuerosh might haue been an example to them both , not giuing sentence according to his owne angry humour , but the Nations decrees ; What shall wee doe with the Queene Vashti according to the Law ? Ester 1. 15. Sure I am that such a one was Nicodemus , who askes not in my Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doth the Iudge ? but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Doth our Law iudge ? As if the Iudge could not decree , but the Law ; or if the Iudge , yet as onely directed by the Law . Or if the Heathenish Romanes , vnder whose dominion they then were subiect , had had such a barbarous Law , as to iudge a man before accused or heard : yet sith the Iewes were vnder the Couenant , and immediately directed by the Law of God , hee inquires further , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Doth our Law so ? which is the next considerable .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Our ,

The Law of the Lord is an vndefiled Law : Psal. 19. 8. Moses might heare it from God , as accepted for holy ; Israel might heare it onely from Moses , as but onely called to bee made holy . Israel must not touch Mount Sinay , no not touch it lest they die , though it bee to heare the Law , by the performance of which they should liue . Gods Maiesty would promulge it in thunder and darknesse , that all might heare and tremble : his Mercy would ingraue it in Tables of stone , that all might see and reioyce . Here Ius Gentium becomes Ius Iudaicum , and the inuiolable decree of Nature made stronger by the promulgation of God . False witnesse is a fault against Nature , yea , and a sinne against God . Thou shalt not beare false witnesse against thy neighbour : Exod. 20. 16. God is truth ; falsehood is his enemie . God is Iudge : Psal. 50. 6. And shall not the Iudge of all the World doe right ? Gen. 18. 5. No man must be condemned by his Law indict â caus â , his offence not proued ; but at the mouth of two or three witnesses the matter must be established : Deut. 19. 16. Moses deliuered this Law to the Iewes when they dwelt in tabernacles , and Iosep . de Antiq. Iud. lib. 4. c. 8. it was yeerely repeated by the High Priest , faith Iosephus , at their Feast of Tabernacles . Loe then how malice may peruert Iustice ! This Law was deliuered by God to Moses , by Moses to their forefathers , by the High Priest yeerely with folemnity to themselues , and by themselues daily according to Gods precept to their children , Deut. 6. 7. and might not Nicodemus then iustly wonder , that being Masters in Israel they knew not this ? Let them then but checke their heady choller , or shake off their lingring malice , and they may through halfe-closed eies perceiue , that God forbids false-witnesse , not witnesse . Probabilities indeed may be the ground of a suspicion , but they must proue ere they can iudge ; which is the next considerable , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Doth our Law Iudge , &c.

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Iudge .

Varr . de ling. Lat. lib. 4. & Non. Marcel . de prop. Serm. Virtus à vi , say the Latine Critickes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greekes . Both Rome and Sparta so honoured warlike prowesse , that they esteemed it as the Soueraigne of Vertues : yea , so much , as that they would haue the name of Vertue in generall to bee deduced from strength and warre . Yet Agesilaus , a Spartan Prince , no lesse honourable for Prowesse then Iustice , would notwithstanding measure his greatnesse by Iustice , not Prowesse . For hearing some name the Persian Monarch according to his affected title , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Great King , he taunts the swelling title by a question of comparison , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I pray you in what can he be greater then my selfe , if he appeare neither wiser , nor iuster . And although hee knew well enough which way the streame would goe in the Lacedemonians iudgements , honouring valour aboue all vertues , yet being demanded which was the Nobler , Fortitude or Iustice , he gaue sentence on Iustices side , and shewed his reason in his answer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Fortitude is but the guard of Iustice ; and were Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . there no Traytors that would violate her , we needed no Ambr. de offic. lib. 1. cap. 28. valour to maintaine her . Saint Ambrose makes good her excellency by comparing , if not preferring her to another vertue , of no lesse eminencie in a Christian , then valour in a Spartan ▪ Beneficence . Diuiding the whole frame of humane society into two parts , Iustice and Beneficence , of the two ( saith he ) Iustitia mihi excelsior videtur , Liberalitas gratior : illa censuram tenct , illa bonitatem . They are not vnlike the two sisters , Leah and Rachel ; Birth-right preferres the one , Nature the other : Iustice is royall , Liberality beautifull . A Scepter becomes the one , Mercy adornes the other : Authority is the Crowne of Iustice , Bounty , Bern. Serm. paru . Ser. 11. of Liberality . S. Bernard anatomizeth Iustice some what more curiously ; diuiding her , not as a sister from Beneficence ▪ but as the whole into her two parts , Beneficence and Innocency . Now , saith he , Innocentia Iustitiam inchoat ; Beneficentia consummat . To doe no wrong is the beginning of Iustice ; to doe right the perfection . It begins in Innocency , it ends in Charity . So that Agesilaus Xenophon . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , To abstaine from oppression , was but Iustice in its Innocency : it must be the Suum cuique tribuere , to giue each man his due : to helpe the oppressed that can crowne it with Beneficence . And indeed Iustice in this her perfection , is the Queene of Vertues , excelling all the rest , by how much a common good which she onely respects , exceeds a priuat , or personall , in which the acts of all , ( at least , the most of all ) the rest are terminated . But this Theame of Iustice is too large a field to runne ouer in the few remaining minutes of an houre : wherefore we will passe by it to view , and but view its act , Iudgement . Briefly Aquin. 22. q. 60. ar● . 2. then , the Learned haue as sufficiently , as concisely determined , and confined iust Iudgement vnto three conditions ; by the defect of any of which , the Iudgement becomes vnlawfull . First , it must be according to the rule and square of Iustice ; otherwise it is peruerse , and so vniust . Iudicium Iustum iudicate ; Iudge righteous iudgement : Ioh. 7. 24. Secondly , it must proceed from iust authority ; else it is vsurped , and then the party accused may iustly demand of such a Iudge , as the Egiptian did vniustly of Moses , Quis te constituit Iudicem , &c. Who made you a Iudge ouer vs ? Exod. 2. 14. For he can haue no power , except it be giuen him from aboue : Ioh. 19. 11. Thirdly , it must be secundum rectam rationem prudentiae , by the approbation of reason and prudence : else if it proceed from suspicion or doubtfull , and not manifest proofes , it is vnlawfull , because rash . And in that sense our Sauiour forbids vs at all to iudge : Matth. 7. 1. and the Law in my Text agrees with the Gospell ; Doth our Law iudge a man before it heare him , and know what he hath done . But because this may seeme to conduce to the office of the Ivdge , it may leade vs to the second part of my Text , the second necessary requisites to a good Magistrate . Which because according to the Apostles grant , I may exhort an Elder as a Father , I will touch : 1. Tim. 5. 1. and againe , lest by a rude petulancy , or indiscreet presumption , I might seeme , against the Apostles rule , to rebuke an Elder , I will but touch , and so draw to an end . First then of the first ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hee must heare ; the Iudge must

Heare .

Diligence . The order of Nature in the manner of our sensitiue knowledge seemes to me to be a patterne of the order of Iustice in Iudgement . Let then common sense be Queene in the part sensitiue , the vtmost confines of the world of man . The outward senses are the witnesses infallibly presenting their obiects vnto her ; of which after euidence presented from them , and not before , she can onely iudge . T is easily applied by the termes in the similitude . T is the witnesse that condemnes the man , the Magistrate can but iudge after witnesse ; yet must he make diligent search : Deut. 19. 18. He must stop one eare with Alexander against the witnes , and reserue it for him that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and stands accused . Neither must he only heare , but heare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from him . His eares must not bee in his hands , that so by receiuing bribes , against the Ambr. de of offic. lib. 1. cap. 28. rules of Nature and Iustice , he should confound Hearing with Feeling . Quomodo potest esse iustus alteri , qui studet eripere alteri quod sibi quaerat ? Saint Ambrose would faine haue been resolued how it could possibly be , that a couetous man should bee iust , sith his care is onely to inrich himselfe , no matter by whose goods . Wherefore Gods command is , that they take no gifts , Exod. 23. 8. Again , neither must his eares bee in his eyes , when hee reades any of my great Lords letters , either to the fauour or preiudice of the prisoner . Cato was not more seuere then iust , when he would haue Iudicem nec pro Iustis orandum , nec pro iniastis exorandum : A good Magistrate neede not be intreated to fauour the guiltlesse , and should not be ouer-intreated to succour the guilty . Wherefore if for feare of any great Ones the Magistrate peruert Iustice , hee is in Iosephus opinion iniurious to the Almighty , and blasphemous against God . Quasi Ioseph . Antiq. Iud. lib. 4. cap. 18 verò ( saith he ) is infirmior sit habendus quam illi , quorum potentiae metu , praeter ius fertur calculus . Nam Dei potentia est iustitia . Gods Iustice is his Power ; they then which lesse feare to oppose it , then displease men , feare men more then God ▪ and consequently esteeme them greater then God . Nor may the poore , if guilty , claime a pitty . It is due to his aduersitie , not to his sinne . Qui autem suâ Philo Iud. de offic. Iudicis . sponte se obstringit sceleribus , is non infoelix sed iniustus censendus est : Hee which voluntarily mancipates himselfe to iniquitie , must not be pittyed because poore , but punished because wicked . So Philo Iudaus instructs and receiues his warrant from the Lawgiuer ; Neither shalt thou countenance a poore man in his cause : Exod. 23. 3. Yee must therefore decree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to Gods iudgement , 1. Pet. 1. 17. and according to his command ; Respect not any person : Deut. 16. 19. Againe , hee must not onely heare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from him that is accused , but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before hee proceed to sentence . Set. Munster . Cosmog . de Vngari● . Not according to that barbarous custome reported of Clagen , a Towne in Carinthia , where vpon suspicion they condemne the man , and after trie the carcase : but according to the laudable manner of the Romanes mentioned in holy Writ ; It is not the manner of the Romanes for fauour to deliuer any man to death , before he that is accused , haue the accusers brought before him , and haue place to defend himselfe concerning the crime , Act. 25. 16. But of Budaus com . Grac. fol. 1349. this before . To returne then : Budaeus notes two other significations of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The first is , Interpretari , to interpret . Notwithstanding , indeed the Law written hath been heretofore said to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the most part the guide of Iudgement ; yet because mens actions by their seuerall multiplicity may seeme to bee infinite , and from thence may arise sundry particular cases , which the Law in its generall mandates seemes not directly to aime at , nor foresee , by reason of diuers circumstances , perchance extenuating the nature of the fact , it would seeme harsh , that these should Aristot . Eth. 5. c. 15. be censured by the rigour of the letter . Wherefore in the Iudges breast there may rest an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ or middle equity , tempering Iustice by the milder interpretation of her Law , lest shee should seeme seuere , yea , euen to iniury : yet so proportioning the Law to the fact , that it may not seeme Esth. 1. 19. violated , but mitigated ; not neglected , but perfected . Artaxerxes could not recall his sentence by the Persian Law , but hee would oft-times asswage

Erissonius de Regibus Pers. lib. 1.

Tertul. Apol. aduers . Gent. cap. 4.

it , cutting off the head-tyre for the head . And no lesse humanity was in the Emperour Seuerus , whom Tertullian testifies , Suffundere maluisse sanguinem quam effundere ; Hee had rather punish rubore , then morte , by shame then death ; and it was esteemed a better tempered iustice for a light offence , by a blush of shame to bring the Hugo Card. in Eccles. 7. 18. blood into the offenders face , then by the axe of execution to spill it on the ground . And this equity the Preacher approoues , by disallowing its contrary ; Be thou not iust ouermuch : Eccles. 7. 18. he shewed his reason in the precedent verse ; For there is a iust man that perisheth in his iustice : Vers. 17.

The other sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Intelligere to vnderstand , or know which leades me to the next generall requisite to a good Magistrate :

Knowledge .

Knowledge . How necessary knowledge is to a Iudge , may bee somewhat euident by the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my Text , which is to Iudge ; but hath a neerer signification , secerno , to seperate , or diuide one thing from another by election or refusall , which intimates a knowledge . After God had promised Salomon his request , 1. King . 3. 5. he answers by asking in the ninth verse , Giue vnto thy seruant an vnderstanding heart , that I may discerne betweene good and euill . Wherefore because experience is the mother of knowledge , and age most grounded in experience , the Iewes Gouernours were the Elders of their Cities . Not vnlike which Magistracie , was the Athenians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not to bee better expressed then by a third example , the Romans Senate . But , not to walke vpon this beaten tracke , my Text briefly appoints two things most especially to be knowne . The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what it is that is done ; whether an easie slippe , or a foule transgression ; and ( as Hugo Cardinalis comments ) Hugo Card. in . S. Job . c. 7. v. 51. ad quem finem , for what intention , for that measures the action . The second , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what is done , in act , not intention , for that makes the intention compleate . But the time checkes . A word of exhortation , and so an end .

To the Iudge Iustice Hutton Though I doubt not ( Right Honourable ) that your wisedome may preuent my admonition , yet I know a vocall warning , especially from a Pulpit , the Oratory of God , hath its special force and peculiar energy . Philip of Macedon knew well enough that he was a man , yet he would euery day be told so . Wherefore I beseech you , and not onely you , but all the inferiour Iudges , euen to Iurours , and the like , to whom the whole scope of my Sermon is as applicable , as vnto your selfe , that you will beare a few words of exhortation . They are but a few . To day is Dies Criticus , a blacke and gloomy day of Iudgement : a little Doomesday , a type of the great one . When yee therefore iudge , consider with your selues seriously these few particulars . First , what you are that iudge . Sure you le blush when you call to minde : Dust of dust , a clayie lumpe , a heape of Psal. 82. 6 , 7. ashes . Terraterram iudicat , Earth iudgeth earth . Now yee are gods , but you shall die like men : to day you take away life , to morrow you may lose your owne . Nor are you exempted from the common lot of humane misery . Now is the prisoners course , very shortly may bee the best of ours . If then you peruert iustice while the staffe is in your hand , expect a deserued misery ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , H●m . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . God will punish you , legetalionis , by a iust Law of paritie . Vae qui pradaris , &c. Woe vnto thee that destroyest : When thou hast made an ende of doing wickedly , they shall doe wickedly against thee : Esay 33. 1.

Goe too then , grind the face of the poore ; accept persons in iudgement , oppresse the widdows and fatherlesse crying for iustice ; shed innocent blood . But stay , and heark , the Preachers trumpe summons thee before God by a fearefull Scito , Know that for all this thou shalt come to iudgement : Eccles. 11. 9. Thou mayest indeed kill the innocents body , but ex ore tuo condemnaberis , thy sentence shall rebound , and by a mortall recoyle pierce thine owne soule . Secondly , consider in whose place you sit . In the seat of God , the iust God , and the mercifull God . Sing therefore with Dauid in your actions both mercy and iudgement vnto the Lord . Destroy betimes all the wicked out of the land : Psalm . 101. 8. yet be mercifull also as your Father is mercifull : Luk. 6. 3. 6. Thirdly , remember in whose presence you iudge : againe , in the sight of God , a iust God , a iealous God , a terrible God , a God that will auenge vnto the third and fourth generation . Hearken then vnto the caueat of Malachies memento ; Remember yee the Law which he commanded , with the Statutes and Iudgements : Malach. 4. 4. For it is a fearefull thing to fall into the hands of the liuing God : Heb. 10. 31. Neither deceiue your selues with a vaine secrecy , saying , The Lord shall not see , nor the God of Iacob regard . Shall not he which planted the eare heare ? or he which formed the eye , shall not he see ? His eyes are ten thousand times brighter then the Sunne ; darkenesse is to him as the noone day ; yea , the righteous God searcheth the heart and reines : Psal. 7. 9. Iustice is Gods honour , and the Lord is iealous of his glorie . If therefore you transgresse , hee will surely find it out . The offendours indeed of mans Law may escape the punishment , saith the Heathen Xenophon ) Xenop . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some by a priuiledged greatnesse ; some by a subtile priuacy : but they that transgresse against Gods Law , must needs vndergoe the censure , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Wisd. 16. 15. ( as the same Author ) which a man can by no meanes auoide : for it is impossible to escape Gods hand . Can any hide him in secret places , that I shall not see him , saith the Lord ? Do not I fill Heauen and Earth , saith the Lord ? Ier. 23. 24. If therefore yee are rebellious , and companions of theeues , euery one louing gifts , and following after rewards ; if yee iudge not the fatherlesse , neither suffer the widowes cause to come vnto you , Thus saith the Lord , the Lord of Hosts , the mighty One of Israel ; Ah , I will ease me of mine aduersaries , and bee auenged on mine enemies : Isai. 1. 23 , 24. Fourthly and lastly , thinke seriously whom you iudge : the answer to which brings me to a point in my Text , hitherto of purpose ouer-passed , that the Law and Iustice might bee handled together . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A man . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Doth our Law iudge