The Crown and Glory of Christianity, Title page – Dedication

The Crown and Glory of Christianity · Title page – Dedication

The CROVVN & GLORY OF CHRISTIANITY: OR HOLINESS, The only way to HAPPINESS.

Diſcovered in LVIII. Sermons, from Heb. 12.14. Where you have the Neceſſity, Excellency, Rarity, Beauty and Glory of Holineſs ſet forth; with the reſolution of many weighty Queſtions and Caſes. Alſo Motives and Means to perfect Holineſs: With many other things of very high and great importance to all the Sons and Daughters of men, that had rather be bleſſed then curſed, ſaved then damned.

By THOMAS BROOKS, late Preacher of the Goſpel at Margarets New Fiſh-ſtreet, and ſtill Preacher of the Word in London, and Paſtor of a Congregation there.

To him that ordereth his converſation aright, will I ſhew the ſalvation of God, Pſalm 50. ult.

Bleſſed are the pure in heart, for they ſhall ſee God, Matth. 5.8.

God hath from the beginning choſen you to ſalvation, through ſanctification of the Spirit, and belief of the truth, 2 Theſ. 2.13.

LONDON, Printed for H. Crips, J… Sims, and H. Mortlock, and are to be ſold at their ſhops, at the entrance into Popes-head Alley out of Lumbard ſtreet, and at the ſign of the Croſs-keyes, and at the Phoenix in S^t. Pauls Church-yard, near the little North door, 1662.

To all the Lords, Knights, Ladies, Gentry, Miniſters and Commons of England, (and the Dominions thereunto belonging) that have but the leaſt deſire, the leaſt mind, or the leaſt will to eſcape hell, and to go to heaven, or to be happy in both worlds, &c.

My Lords, Ladies, and Gentlemen, &c.

THe Philoſophers ſpeaking of happineſs, were divided into two hundred eighty eight opinions, every one intending ſomething, yet reſolving upon nothing; and therefore the man in Plutarch hearing them wrangle about (ſummum bonum) the chiefeſt good, one placing of it in this, and another in that, went to the Market and bought up all that was good, hoping that among all he ſhould not miſs of happineſs, and yet he miſt it; true happineſs being too great and too glorious a thing to be found in any thing below real holineſs.

All men in the general deſire to be happy, but all men do not deſire in this or that particular, or in this or that way to be happy; here there is an infinite difference, quot homines tot ſententiae, ſo many men ſo many minds.

A deſire of happineſs is planted in all men by the conſtitution of nature; this is ſo intrinſecal, and ſo innate in nature, it is ſo ingraven in it, that even the fall of Adam, as great as it was, hath not blotted it out.

This deſire of happineſs is left in man for a ſtock to graft holineſs on: God grafts the plant of Grace upon the ſtock of nature.Gen. 29.20. to the 27.Gen 29:20 Indeed Happineſs, like Rachel, is ſo fair and ſo beautiful a thing, that every one is apt to fall in love with it, and earneſtly to deſire it; yea many there be, that would ſerve twice ſeven years to enjoy it; but by the ſtanding Law of that heavenly Countrey above, the younger ſiſter muſt never be beſtowed before the elder; you can never enjoy fair Rachel, Heaven and Happineſs, except you are firſt married to tender-eyed Leah, real holineſs; he that will have heaven, muſt have union and communion with Chriſt: and he that will have union and communion with Chriſt,2 Cor. 6.14, 15.2 Cor 6:142 Cor 6:15 muſt be holy. For what fellowſhip hath righteouſneſs with unrighteouſneſs? and what communion hath light with darkneſs? And what concord hath Chriſt with Belial? Of all the many thouſands that have travelled to happineſs, there is not one to be found but hath travelled thither in a way of holineſs. Now the drift, the ſcope of this following Treatiſe, is to make men holy, that they may be happy: it is to make men gracious on earth, that they may be glorious in heaven. Now to prevent all miſtakes, raſh cenſures and miſconſtructions, I judge it very convenient and neceſſary before I go any further, to acquaint the Reader plainly and honeſtly with thoſe Arguments that have prevailed with me to Dedicate this Book to all ſorts, ranks and degrees of perſons, rather then to any ſingle perſon, or to any one ſort or rank of men whatſoever: And they are theſe ſix,

Firſt, Becauſe all ſorts and ranks of men are faln 1from that Primitive holineſs that once they had:Pſalm 14.3. Rom. 3.12. Qui te non habet Domine Deus, totum perdidit. Bernard.Ps 14:3Rom 3:12 There are five things that we have all loſt by our fall in Adam. Firſt, we have all loſt that holy image that God had ſtampt upon us, and ſo we are become vile. Secondly, we have all loſt our Son-ſhip, and ſo we are become ſlaves. Thirdly, we have all loſt our friendſhip with God, and ſo we are become enemies. Fourthly, we have all loſt our communion with God, and ſo we are become ſtrangers. And fifthly, we have all loſt our glory, and ſo we are become miſerable. Some ſay that the naked body of man was ſo glorious in his eſtate of Innocency, that all the beaſts of the field admired it, and thereupon did homage to him. O how glorious was his ſoul then! Certainly if the Cabinet was ſo glorious, the Jewel within it was much more glorious; But how glorious ſoever man was in his primitive eſtate, it is moſt certain that he is now ſo ſadly faln from the higheſt pinacle of glory, to ſo low a ſtep of miſery, that God ſometimes ſ…ds him to the Piſmire to learn inſtruction;Prov. 6.6, 7.Prov 6:6Prov 6:7 and ſometimes he ſends him to the Stork and the Swallow to make a right improvement of precious time;Jer. 8.7.Jer 8:7 and ſometimes he ſends him to the Ox and to the Aſs to learn knowledge;Iſa. 1.3.Isa 1:3 and ſometimes he ſends him to the Fowls of the air to learn confidence; yea and ſometimes he ſends him to the very Lillies and Graſs of the field,Matth. 6.25, ult.Matt 6:25 to learn how to live without carking and diſtracting cares. It is true, mans firſt eſtate was a ſtate of perfect holineſs,Gen. 1.27.Gen 1:27 he being made in the image of God, and after the likeneſs of God. It was an eſtate of perfect light,Gen. 2.20.Gen 2:20 knowledge, prudence, wiſdom and underſtanding; It was an eſtate of very great honour and dignity, and therefore the Pſalmiſt (ſpeaking of man in this eſtate) brings him in with a Crown of glory and honour upon his head.Pſalm 8.5.Ps 8:5 Thou haſt crowned him with glory and honour. Mans firſt eſtate was ſo ſtately an eſtate, that he was not ſo much below the glorious Angels, as he was above all other creatures. God made him the Soveraign Lord of the whole Creation,Gen. 1.26. Pſalm 8.6, 7, 8.Gen 1:26Ps 8:6Ps 8:7Ps 8:8 God gave him an abſolute Dominion and Authority both of Sea and Land, and all creatures in both were ſubjected to him. Such was the exquiſite beauty and perfection of his body, that from the crown of his head to the ſoles of his feet, there was not the leaſt blain or blemiſh; his outward man was cloathed with all ſuch requiſite beauties and abilities that might render him lovely and comely to every eye. In a word, mans firſt eſtate was a ſtate of perfect happineſs, all within him, and all without him, and all about him, ſpoke him out to be compleatly bleſſed; there was nothing within him, but what was very ſweet and deſirable; there was nothing without him, but what was very delightful and amiable; neither was there any thing about him, but what was ſerviceable and comfortable.Lam. 5.16.Lam 5:16 O but now by his fall, his crown is faln from his head, and from the heads of all his poſterity; for Adam was a publick perſon, he was the Prince of all mankind; and though all mankind was not actually in his loyns when he fell, yet they were all potentially in his loyns when he fell. If two Kings make a league, and the one break it, he makes not only himſelf but all his Subjects lyable and obnoxious to all the calamities and miſeries that ſhall follow thereupon. Adam was our common Father, and we are all his Sons and Daughters: Now we know by the Law of inheritance, that if the Father forfeit his Leaſe, he diſ-inherits his poſterity. Now Adam forfeited his Leaſe (as I may ſay) and divine Juſtice took the advantage of the forfeiture, and ſo hath turned all his poſterity out of doors. So that there is now no way under heaven to be happy, but by being holy; all ſorts and ranks of men are faln in Adam, and there is no way to riſe but by Chriſt and holineſs, &c.

A ſecond Reaſon why I dedicate this Treatiſe to all 2ſorts and ranks of perſons, is, becauſe the matter contained in this book, is of the greateſt and higheſt concernment imaginable, to all ranks and degrees of men, from the greateſt Emperour that ever ſet upon a Throne, to the meaneſt and the pooreſt wretch that ever lay upon a Dunghill: And doubtleſs that which is of ſuch a marvellous importance to all, may very juſtly and reaſonably be dedicated to all.

A third reaſon why I dedicate this Treatiſe to all 3ſorts and ranks of perſons, is, becauſe God intends to ſave ſome of all ſorts, ranks and degrees; though greatneſs and goodneſs do not alwayes meet, yet greatneſs and goodneſs do ſometimes meet; and though riches and religion do not alwayes meet, yet riches and religion do ſometimes meet; though not many wiſe, yet ſome wiſe;1 Cor. 1.26.1 Cor 1:26 though not many mighty, yet ſome mighty; though not many noble, yet ſome noble, ſhall be called, ſanctified and ſaved. Look as the Sun in the Firmament doth caſt his light and warmth upon all ſorts, ranks and degrees of men:Matth. 5.45.Matt 5:45 So doth the Sun of righteouſneſs ſhine upon the underſtandings and conſciences of all ſorts, ranks and degrees of men, and by his ſecret and ſpiritual influences, he warms and cheers the hearts of high and low, rich and poor, noble and ignoble. Abraham was very great and very gracious: Joſeph was very high, and very holy: Job was very rich, and very righteous.It is a ſtrange ſ…ying in L…pſius, The names of all good Princes (ſaith he) may eaſily be engraven or written in a ſmall Ring. Lipſ. de co… ſtantia, lib. 2. cap. 25. Though moſt of thoſe Kings and Princes that we read of in Scripture were bad, very bad, yet ſome of them were good, yea very good. Some of them were as famous for grace, righteouſneſs, and holineſs, witneſs David, Aſa, Joſiah, Hezekiah, Jehoſaphat, &c. as Saul, Jehoram, Jehu, Ahab, and others of them were infamous for all unrighteouſneſs and wickedneſs. God for the glory of his own grace, and the honour of his Sons blood, will have ſome of all ſorts, ranks and degrees ſanctified and ſaved: and upon this very ground he engages his ſervants to pray for all ſorts, ranks and degrees of men, in 1 Tim. 2.1, 2, 3, 4. Now where God is reſolved to ſave, there he is reſolved to ſanctifie: where he is reſolved to make happy, there he is reſolved to make holy. And therefore I look upon my ſelf as many wayes obliged to have ſo large a heart for God, as to do all I can to help on the ſalvation of all ſorts, ranks, and degrees of men in the world. My hearts deſire and prayer for England is,Rom. 10.1. Pauls Copy is not to be deſpiſed, but imitated.Rom 10:1 that her Princes and Nobles may be ſanctified and ſaved, and that her Gentry may be ſanctified and ſaved, and that all the people of the Nation may be ſanctified and ſaved. I look upon my ſelf as engaged to do all I can by my pen and prayers to help make England holy, that ſo England may be truly happy: For of this I am moſt certain, that if God will but make England a holy Nation, it is not all the powers on earth, nor all the powers of hell, that ſhall ever make England a miſerable Nation.

4A fourth Reaſon why I thus Dedicate this Treatiſe as you ſee, is, becauſe my former poor labours and endeavours have been acceptable to ſome of all ranks and degrees, and they have been bleſt to ſome of all ranks and degrees; and I have been encouraged, whetted and ſtirred up by ſome on all hands, once more to caſt in my Net, and now I have done it; O that it may iſſue in the drawing of many ſouls to Chriſt, and in the making of the graceleſſe gracious, the prophane holy, and in the making of thoſe that are holy, to be yet more holy, &c.

A fifth Reaſon why I thus Dedicate this Treatiſe as 5you ſee, is, becauſe though all men are bound to be holy, yet the great, the rich, the noble, and the honourable of the earth, are bound above all other men in the world to be holy.Reader if thou art one that ſtandeſt upon thy birth, nobility and greatneſs, do thy ſelf that favour, and thy ſoul that right, as to read from page 343. to page 447. before thou goeſt any further. God hath laid upon them greater obligations and Tyes to holineſſe, then he hath upon any other men under heaven; and this you may ſee ſo clearly and ſo fully proved in this Book, (from page 433. to page 447.) that neither the world nor the Devil, as cunning and as learned a Devil as he is, will ever be able to diſprove. This reaſon alone is ſufficient to juſtifie my preſent practice.

My ſixth and laſt Reaſon why I thus Dedicate this Treatiſe as you ſee, is, that it may be a bleſſed Teſtimony and a ſtanding Witneſſe for Chriſt (in this day of blaſphemy, 6prophaneſſe, looſneſſe,Iſa. 43.10, 12. chap. 44.8.Isa 43:10Isa 43:12 and wickedneſſe) againſt all ſorts, and ranks of perſons into whoſe hands it may fall, who notwithſtanding all that is here ſaid, ſhall continue obſtinate and impenitent in their ungodly courſes and practiſes, as men reſolved rather to go to hell then to heaven, and to be for ever unhappy, rather then they will be holy. Wo, wo to them for ever, that had rather be Satans bond-ſlaves then Chriſts free-men, that had rather be veſſels of wrath then veſſels of honour, and that had rather be fire-brands of hell then glorious Saints in heaven.Epheſ. 2.12. Rom. 9.22.Eph 2:12Rom 9:22 And ſo I have done with thoſe reaſon… that may ſatisfie the Reader concerning my Dedication of this Treatiſe to all ſorts, ranks and degrees of perſons.

Having premiſed theſe things in the general, give me leave to ſay, That if this Treatiſe ſhould fall into the hands of any of the Learned Judges of this Land, or into the hands of any of the Juſtices of this Nation, I would then take the humble boldneſſe to offer this to their moſt ſerious conſideration, viz. That if they would diſcharge the duties of their places, ſo as to give up their accounts at laſt with joy and cheerfulneſs to the King of Kings and Lord of Lords, it highly concerns them to ſtudy this doctrine of holineſſe, yea to fall in love with holineſſe, and highly to prize it, and earneſtly to preſſe after it, and to be reſtleſſe in their own ſpirits, till they have experienced the powerful operations of holineſſe in their own ſouls; for till then, they will never be able ſo to adminiſter Juſtice and Judgement as becomes thoſe that have the name of God, and the name of profeſsion upon them, and that judge themſelves to be in a higher Form then thoſe Heathens were, who were famous for juſtice and righteouſneſſe,Cato, Fabricius, Scipio, Cambyſes, &c. (and yet never heard of a Chriſt nor ſalvation by him) and as becomes thoſe that would not ſtand trembling and quaking in the great and terrible day, when Chriſt the Lord-chief-Iuſtice of heaven and earth ſhall paſſe a righteous and impartial judgement upon all the Judges and Juſtices that ever were on earth.Joel 2.11, 31. Acts 17.31. 2 Tim. 4.1, 2.Joel 2:11Joel 2:31Acts 17:312 Tim 4:12 Tim 4:2

Where juſtice is, God is, and where God is, there is no want of men or fortitude, ſaid Herod at the head of his Army, the better to encourage his ſouldiers.My Lords and Gentlemen, you know that the wiſeſt Prince that ever ſet upon a Throne, hath told us that Righteouſneſſe exalts a Nation, Prov. 14.34. It is not valour in war, but righteouſneſſe; it is not policie in Government, but righteouſneſſe; it is not wittineſſe of invention, but righteouſneſſe; it is not civility in behaviour, but righteouſneſſe; it is not antiquity of forms, but righteouſneſſe; it is not largeneſſe of dominion, but righteouſneſſe; nor it is not greatneſſe of command,Iuſtice is conſervatrix Humanae conjunctionis, quae ad beatitudinem via eſt, &c. Amos 5.24. The Hebrew word Veiiggalchat is here rendred run down, is from foreign Galal, that ſignifies to roul down f eely, plentifully, plainly, vigorouſly, conſtantly: Where juſtice thus rouls down, all the world ſhall never make that Nation miſerable.Amos 5:24 but righteouſneſſe that is the honour and the ſafety, that is the renown and the ſecurity of a Nation: That Nation that exalts righteouſneſſe, that Nation ſhall be certainly exalted by righteouſneſſe. It is not Achitophels policy, it is not Jeroboams calves in Dan and Bethel, it is not Jehues pompous zeal, it is not Goliahs ſword, it is not rich Mines of Gold and Silver, nor Magazines, nor Armies, nor Counſels, nor Fleets, nor Forts, but Juſtice and Righteouſneſſe that exalts a Nation, and that will make a mean people to become a great, a glorious, and a famous people in the world. The world is a Ring, and Righteouſneſſe is the Diamond in that Ring: The world is a body, and Righteouſneſſe and Juſtice is the ſoul of that body. Ah England, England, ſo long as judgement runs down as waters in the midſt of thee, and righteouſneſſe as a mighty ſtream, thou ſhalt not die but live and bear up bravely againſt all gain-ſayers and oppoſers; but if injuſtice ſhall grow rampant, and thou ſhalt brandiſh the ſword of Juſtice in the behalf of the friends of Baal, Balaam, and Bacchus, and turn the wheel upon the righteous; if the ſword of juſtice ſhall be a ſword of protection to the deſperate ſwearer, and to the cruel oppreſſor, and to the roaring drunkard, and to the curſing monſter, and to the Goſpel deſpiſer, and to the Chriſt contemner, &c. and ſhall be a devouring ſword to the upright and peaceable in the Land, Divine vengeance will dig thy grave, and divine Juſtice will tumble thee into it, though all the Nations of the earth ſhould labour to prevent it. It is a baſe and ignoble ſpirit, to pity Cataline more then to pity Rome; to pity any particular ſort of men, more then to pity the whole: It is cruelty to the good, to juſtifie the bad: It is wrong to the ſheep, to animate the Wolves: It is danger (if not death) to the Lambs, not to reſtrain or chain up the Lyons; but from all theſe vanities the Lord deliver all your ſouls. And O that you would for ever remember this, that as the conſtitution of a mans body is beſt known by his pulſe; if it ſtir not at all, then we know he is dead: if it ſtir violently, then we know him to be in a Fever: if it keep an equal ſtroak, then we know he is ſound, well, and whole; ſo the eſtate and conſtitution of a Kingdom or Common-weal, is beſt known by the manner of executing juſtice therein: for juſtice is the pulſe of a Kingdom; if juſtice be violent, then the Kingdom is in a Fever, in a very bad eſtate; if it ſtir not at all, then the Kingdom is dead; but if it have an equal ſtroak, if it be juſtly and duely adminiſtred, then the Kingdom is in a good, a ſafe, and ſound condition. When Veſpaſian asked Apollonus, What was the cauſe of Nero's ruine? he anſwered, That Nero could tune the Harps well, but in Government he did alwayes wind up the ſtrings too high, or let them down too low; The Application is eaſie.

Now having premiſed thus much in the general, give me leave to tell you, that there are eight ſpecial Rules that you are carefully and faithfully to obſerve in the adminiſtration of Juſtice and Righteouſnſſe. And how you will be able to act ſutable to thoſe Rules without a Spirit of holineſſe, without principles of holineſſe, and without an experience of the powerful influences and operations of holineſſe in your own ſouls, I cannot for the preſent underſtand.

1Now my Lords and Gentlemen, the firſt Rule that you are to obſerve in your adminiſtring of Judgement and Juſtice,Pſalm 82.1, 6. Luke 20.21. Mat. 22.16.Ps 82:1Ps 82:6Luke 20:21Matt 22:16 is this, You muſt do Juſtice impartially: you are called Gods, and in this you muſt be like to God, who is no acceptor of perſons:Audi alteram partem, ſaid Lotharius the ſecond Duke of Saxony. he accepts not the rich man becauſe of his Robes, neither doth he reject the poor man becauſe of his Rags. Deut. 1.17. Ye ſhall not reſpect perſons in judgement, but you ſhall hear the ſmall as well as the great; you ſhall not be afraid of the face of man, Bona eſt miſericordia, ſed non quum eſt contra judicium, Aug. Mercy is good, but not when it is contrary to judgement.for the judgement is Gods: and the cauſe that is too hard for you, bring it unto me, and I will hear it. And ſo in Levit. 19.15. Ye ſhall do no unrighteouſneſs in judgement; thou ſhalt not reſpect the perſon of the poor, nor honour the perſon of the mighty: but in righteouſneſs ſhalt thou judge thy neighbour. The great man is not to be ſpared for his might, nor the poor man for his miſery: It is neither the great mans power, nor the poor mans meaneſſe,The Judges in Aegypt were pourtraied without hands and without eyes, to ſignifie that they were not to take bribes, nor to accept mens perſons. that a Judge is to mind in judgement. A Judge, a Juſtice, muſt never out of carnal pity cry out, Oh he is a poor man; nor yet out of baſe fear cry out, Oh he is a great man. Their eyes are to be alwayes upon cauſes, and not upon perſons. The ſtatues of the Theban Judges were made without hands and without eyes, to intimate to us, that as Judges and Juſtices ſhould have no hands to receive Bribes, ſo they ſhould have no eyes to ſee a friend from a foe, a brother from a ſtranger. And it was the O… …f the Heathen Judges, as the Orator relates, Audiam accuſatorem & reum ſinc affectibus & perſonarum reſpectione. I will hear the Plantiff and Defendant, with an equal mind, without affection and reſpect of perſons. In the twelfth Novel of Juſtinian, you may read of an Oath impoſed upon Judges and Juſtices, againſt inclining or addicting themſelves to either party: yea they put themſelves under a deep and bitter execration and curſe in caſe of partiality, imploring God in ſuch language as this, Let me have my part with Judas, and let the leproſie of Gehezi cleave to me, and the trembling of Cain come upon me, and whatſoever elſe may aſtoniſh and diſmay a man, if I am partial in the adminiſtration of Juſtice. That was a famous act of juſtice that was performed by Canutus King of Denmark, who when one of the twelve Thieves that he had condemned, pleaded that he was of the Royal blood, ſa…th the King, It is reaſon ſome favour ſhould be ſhewed to this perſon; whereupon he commanded that he ſhould be hanged on the higheſt Gibbet, which was done accordingly. It was Cato's complaint of old,Cato, ap. Gell. l. 11. c. 18. The Roman Orator obſerved, that the force of juſtice is ſuch, and ſo great, that even Thieves and Robbers, both by Sea and Land, who live upon injuſtice and rapine, yet cannot live upon their trade without ſome practice of it among themſelves. that thoſe that robbed private men, were clapt up and laid by the heels in cold irons: but, ſaith he, publick thieves that wrong and rob the Common-wealth, they ſit in ſcarlet, with gold chains about their necks. And the Scythian Philoſopher hath long ſince complained, that Laws were like Spiders webs, that would take flies, but not Waſps or Hornets; his meaning was, that if poor mean men offended, they ſhould be ſure to be puniſhed; but gre…t men that were the makers of Laws, they might be breakers of the Laws, and yet never ſmart for it. In all ages ſome or others have poured out ſad complaints aga…nſt partial juſtice. Pilate that unjuſtly condemned Chriſt, was afterwards kickt off the Bench by Caius the Emperour for partial juſtice, and for grief and ſhame he became h…s own executioner. O Sirs, God will one day kick ſuch Judges and Juſtices,Pſal. 9.17. and Pſalm 11.5.Ps 9:17Ps 11:5 not only off the Bench, but into hell who make a Trade of partial juſtice, except there be ſound repentance on their ſides, and pardoning grace on his. O that all the Judges and Juſtices of the Land would for ever remember, what the wiſeſt Prince that ever ſwayed a Scepter ſaith, in Prov. 18.5. It is not good to accept the perſon of the wicked, to overthrow the righteous in judgement. It is not good, that is, it is bad,By the figure Liptote, much is to be underſtood, when there is but little ſaid. it is very bad, yea it is ſo exceeding bad, as that it can hardly be expreſſed or uttered: it is ſo great a wickedneſſe, it is ſo horrid and ſo hideous a wickedneſſe, yea it is ſo hell ſh a wickedneſſ…, as can hardly be imagined, as can rarely be declared. The Poet in the (Greek) Epigram taught the ſilver Ax of juſtice that was carried before the Roman Magiſtrate to proclaim, If thou be an offendor, let not the ſilver flatter thee: if an innocent, let not the Ax affright thee. The Athenian Judges judged in the night, when the faces of men could not be ſeen, that ſo they might be impartial in judgement. I have read of Zaleucus, that impartial Law-giver and Judge among the Locrians, how that he made a very ſevere Law againſt Adulterers: viz. That whoſoever ſhould be found guilty thereof, ſhould have both their eyes put out; Now it ſo fell out, that his Son proved the firſt offendor: forthwith ſentence was pronounced, and execution ready to be done, whereupon the people earneſtly intreated the Judge his father that he would pardon the fact, who upon ſerious deliberation, put out one of his own eyes, and one of his ſons, and ſo ſhewed himſelf to be both a tender Father, and an upright and impartial Judge at once. O Sirs, it is your wiſdom and work, yea it is as much your glory as it is your duty, to be impartial in all your adminiſtrations of Juſtice, and not to favour friends or relations, nor to fear the frowns of enemies, but to proceed impartially according to the merits of the Cauſe that is before you. But,

Secondly, As you muſt do juſtice impartially, ſo you muſt 2do juſtice ſpeedily. Jer. 28.12. O houſe of David, thus ſaith the Lord, execute judgement in the morning, and deliver him that is ſpoyled out of the hand of the oppreſſor, leſt my fury go out like fire, and burn that none can quench it, becauſe of the evil of your doings. Ezra 7.16.Ezra 7:16After examination, execution is to be done with expedition: When men cry out for juſtice, juſtice, you muſt not cry out Cras, Cras, to morrow, to morrrw; you muſt do juſtice in the morning; Noon juſtice and evening juſtice is not ſo acceptable to God, nor ſo honourable to your ſelves, nor ſo advantagious to others, as morning juſtice is. You are called Gods: and as in other things,Ioel 3.4. Gen. 19. Num. 16. Pſalm 101.8. The Perſian King had one about him, whoſe office it was to mind him every morning of his cha ge, ſaying, Ariſe O King, and have an eye to thoſe affairs for which the great God hath made you King, and diſpatch them.Joel 3:4Gen 19Num 16Ps 101:8 ſo in this, you ſhould be like to God, who is ſpeedy and ſwift in the exerciſe of Juſtice, as you may ſee by comparing the Scriptures in the margin together. To delay juſtice, is worſe ſometimes then to deny juſtice; it is an evil thing and a dangerous thing, when Magiſtrates, Judges and Juſtices, are as long a bringing forth their Verdicts, as the Elephant her young. Delayes of juſtice makes many more irreconcileable: It makes the Clyent often go with an heavy heart, an empty purſe, and a thredbare coat: It fetcheth heavy ſighs and groans from the hearts, and a Sea of tears from the eyes of the delayed and oppreſſed. Magiſtrates, Judges, and Juſtices, ſhould be alwayes ready to do juſtice: they ſhould be alwayes at leiſure to do juſtice. I have read of one of the Kings of Perſia, how that he would many times alight off from his horſe to do juſtice only to a poor body. It were well if all Judges and Juſtices would write after this Copy, to be ready to do juſtice and judgement at all times, and upon all occaſions. O Sirs, you may have time to live, even when you have out-lived your ſeaſons and opportunities of doing juſtice and judgement; and what a hell will then your lives be to you? To prevent this hell, it is good to do juſtice in the morning. I have read of a very poor woman, who was very earneſt with King Philip of Macedon to do her Juſtice, but he deferred her,Plutarch. Apothegm. in vita Dometrii. and told her that he had no leiſure to hear her: ſhe replyed then, Why have you leiſure to be King? The poor woman thought that they were very unmeet to be Kings and Judges, who could not be at leiſure to do juſtice, when the neceſsities and miſeries of poor creatures cryed aloud for Juſtice, Juſtice. I have read of a famouus paſſage of Theodorick King of the Romans, who when a widow came to him with a ſad complaint,The Poets feign Juſtice to be the daughter of Jupiter, whom he hath ſet over the world to revenge thoſe injuries that one man doth to another, &c. that ſhe had a ſuit depending in the Court three years, which might have been ended in a few dayes: the King demands of her the Judges names; ſhe tells him; he ſends a ſpecial command to them to give all the ſpeedy diſpatch that was poſsible to the widows cauſe, which they did, and in two dayes determined it to the widows liking: this being done, the King calls for the Judges, and they ſuppoſing that they ſhould have both applauſe and reward for their expedition, haſtened to him full of joy: but after the King had propounded ſeveral things to them about their former delayes, he commanded both their heads to be ſtruck off, becauſe they had ſpun out that Cauſe to a three years length, which two dayes would have ended. Here was Royal Juſtice indeed. O that all the Magiſtrates, Judges, and Juſtices of the Nation, would every morning lay Prov. 13.12. warm upon their hearts. Hope deferred maketh the heart ſick: but when the deſire cometh, it is a tree of life. The Hebrew word Memuſhſhacah, that is here rendred deferred, is from Maſhach, that ſignifies to draw out at length: men are ſhort-breathed, and ſhort-ſpirited, and hopes hours are full of eternity: and when their hopes are drawn out at length, this makes their hearts ſick; and ah what a world of ſuch ſick ſouls lies languiſhing at Hopes Hoſpital all the Nation over, yea all the world over. Hope in this Text is put for the good things men hope for; now when the good things men hope for (be it juſtice or a quick diſpatch, &c.) are deferred and delayed, this makes the poor Client ſick at heart. A lingring hope alwayes breeds in the heart a lingring conſumption. The harder travel hope hath, and the more ſtrongly it labours to bring forth, and yet is deferred and delayed, the more deadly ſick the Client grows. But when the deſire cometh, that is, when the thing deſired, wiſhed and looked for, be it juſtice, be it righteouſneſſe, be it ſucceſſe, &c. is gained, it is a Tree of life; or rather as the Hebrew hath it, is a Tree (Chajim) of lives. All ſorts of lives, and all the comforts and contents of life, are wrapt up in the enjoyment of the thing deſired. He that hath theſe things granted to him, that are earneſtly deſired by him, is once more put into a Paradiſe. Wilful delayes in juſtice, makes the Iudge unrighteous, Luke 18.6. But,

3Thirdly, As you muſt do juſtice ſpeedily, ſo you muſt do juſtice ſincerly;Iſa. 61.8.Isa 61:8 you muſt do juſtice out of love to juſtice. When the golden Angels appear to draw you to perver… juſtice,Acts 8.20.Acts 8:20 you muſt ſay as Peter did to Simon Magus, Thy money periſh with thee. Deut. 16.20. That which is altogether juſt ſhalt thou follow, that thou mayeſt live, and inherit the Land which the Lord thy God giveth thee. Or rather as the Hebrew hath it, foreign Tſedek, Tſedek; Iuſtice, Iuſtice ſhalt thou follow, that is, pure Iuſtice ſhalt thou follow. The ſtreams of juſtice ſhould be alwayes pure and clear. Juſtice, Juſtice ſhalt thou follow; that is, all manner of Juſtice ſhalt thou follow, and nothing but Juſtice ſhalt thou follow; and thou ſhalt follow Juſtice ſincerely, exactly, carefully, and conſtantly: thou ſhalt be not ſeemingly juſt, but really juſt; not hypocritically juſt, but intirely juſt; not partially juſt, but univerſally juſt; not juſt to ſome, but juſt to all; not tranſiently juſt, but perpetually juſt; not ſometimes juſt, but alwayes juſt; and ſo much the Geminating of the word Juſtice, Juſtice, imports. Prov. 21.15. It is joy to the juſt to do judgement. This argues much ſincerity and integrity in a mans ſpirit, when he doth not only do judgment, but joyes to do judgement; it is a vanity to do juſtice ſlightly, lightly, wantonly; but it is an honour to do juſtice from a principle of divine joy; he that joyes to do judgement, he will do juſtice ſincerly, he will do juſtice out of love to juſtice; and indeed there are no Judges, there are no Juſtices to thoſe that do juſtice out of love to juſtice. Mazarinus complaineth of Forraign Judges, that they too much reſembled the blood-ſtone, which hath a ſpecial property to ſtanch blood, but as Jewellers obſerve, it puts not forth this vertue, unleſs it be let in or covered over with ſilver, and ſo applyed to the vein: but certainly theſe men were far from doing juſtice ſincerely, from doing juſtice out of love to juſtice. Some Judges and Juſtices there have been, who for the cleanlineſſe of the conveyance, would like Mendicant Fryars, touch no money themſelves, but have a boy or a Clerk with a bag to receive it for them: Certainly theſe were as far from doing juſtice out of love to juſtice, as heaven is from hell, or as the Pope, the Turk and the Devil, are from being real Saints. Doubtleſſe many Magiſtrates, Judges, and Juſtices have found that a gift blindeth the wiſe,Exod. 23.8.Exod 23:8 and perverteth the words of the righteous. Golden duſt hath put out more eyes then it hath done good to hearts. O this golden-wedge, this ſilver ſquinſie hath made many men ſilent and ſpeechleſſe in good cauſes. Titus Veſpaſian was ſo delighted in doing of juſtice, that if a day had paſt over his head wherein he had done no … of juſtice, he would cry out, Amici, diem perdidi: O my friends, I have loſt a day. And ſo Epaminondas a Heathen, though he was very poor, and often tempted with great bribes and preſents to be unjuſt, yet he refuſed and ſcorned all, and would commonly ſay, that if the cauſe were good, he would do it without a bribe, becauſe it was good; but if the cauſe was bad, he would not meddle with it for a world. Theſe Heathens will one day riſe in judgement againſt all ſuch corrupt Judges and Juſtices, that will not do juſtice without a bribe. If this Treatiſe ſhould fall into the hands of any ſuch, I would then let them know, that God will one day make good that dreadful word againſt them, that you have in Job 15.34. For the Congregation of hypocrites ſhall be deſolate, and fire ſhall conſume the Tabernacles of bribery; Or as the Septuagint reads it, of men that take gifts fire ſhall conſume: or rather as the Hebrew hath it, Fire ſhall eat the Tabernacles, it ſhall feed on their Tabernacles as greedily as a hungry man doth feed on his meat. O, the ſumptuous buildings and brave ſtructures that have been built by the hands of bribery, ſhall be ſet on fire by a hand of juſtice.Prov. 10.2, 3. and chap. 3.33.Prov 10:2Prov 10:3 If bribery brings in a thouſand one year, Divine juſtice will caſt away two for it the next year. God will one day burn up on both hands, all the comforts, and all the contentments, and all the enjoyments of corrupt Magiſtrates, Judges, and Juſtices. I have read of a Polonian Judge, that ſtood up very ſtoutly and reſolutely a long time for a poor Plaintiff againſt a rich Defendant: but at laſt he received from the Defendant a great ſumme of money, ſtamped with the uſual ſtamp of that Countrey, which is a man in compleat armour; and at the next Seſsion in open Court, he adjudged the Cauſe in the favour of the Defendant: and being ſharply blamed by his friends for it, he ſhewed them his large bribe, and demanded of them Who could ſtand out againſt ſo many men in compleat armour? Ah England, England, it would be better with thee, if this ſpirit did not ſtill ſurvive; but alas, what good will all theſe mens men in armour do them in the great day of our Lord, when the thoughts of all ſuch corrupt Magiſtrates, Judges, and Juſtices, ſhall be exceedingly troubled, their countenances changed, their hearts terrified, their conſciences awakened, their ſouls amazed, and their knees daſhed one againſt another! O that all Judges and Juſtices would for ever make Iſa. 5.23. their daily companion, Wo to them which juſtifie the w…cked for a reward, and take away the righteouſneſs of the righteous from him. I have read of Syſamnes a covetous tenacious Judge, who for filthy lucre pronounced a falſe ſentence; whereupon Cambyſes King of Perſia commanded him to be killed and flead, and his skin to be nailed over the Tribunal: and then he commanded his ſon to ſit as Judge there, that ſo this ſight might arm him againſt all injuſtice, and be a terrour to all that ſucceeded him. If Princes did but exerciſe ſuch Royal juſtice upon all corrupt covetous Judges and Juſtices, juſtice would be had at a cheaper rate, and poor men would not be ſo often put to pawn their Coats, nor rich men would not ſo often empty their Purſes, nor mortgage their inheritances. But,

Fourthly, As you muſt do juſtice ſincerly, ſo you muſt 4do juſtice deliberately: you muſt have one ear for the Defendant, and another for the Plaintiff,Deut 17.4.Deut 17:4 or elſe you will tell the world at once, that you are both weak and wicked. Deut. 19.17, 18, 19. vide. It argues much weakneſs and emptineſs of ſpirit, to judge a matter before all is heard that can be ſaid.Job 29.16.Job 29:16 Jobs piety and prudence ſhined forth eminently in this, that the Cauſe that he knew not, he ſearched it out. Before God would pronounce judgement upon Adam, Gen. 3.Gen 3he firſt examins him, and propounds ſeveral interrogatories to him: And in thoſe two great and famous acts of juſtice, when God confounded Babels builders,Gen. 1. and chap. 18.Gen 1 and rained hell out of heaven upon Sodom and Gomorah, he tells you that he will go down and ſee. You are called gods; in this it is as much your glory as it is your duty, to imitate the great God. Though Solomon was in all his glory, yet he had patience to hear both what the mother and the harlot had to ſay. The Holy-Ghoſt puts the fool upon him that anſwers a matter before he hears it, Prov. 18.13. It was the uſual cuſtom of Philip King of Macedon, to ſtep one of his ears whileſt the accuſer was ſpeaking, that ſo he might reſerve it for the defendant. I have read of ſome who have deeply ſuffered both in their civil liberties, and in their conſciences, for their raſh and haſty paſsing of judgement upon others. Why hath God given the Judges of the earth two ears, and but one tongue, … that they ſhould be ſwift to hear, and ſlow to ſpeak? I have read of Lewis King of France, that when he had through inadvertency granted an unjuſt ſuit, as ſoon as ever he had read thoſe words of the Pſalmiſt, Bleſſed is he that doth righteouſneſs at all times, Pſalm 106.3.Ps 106:3he preſently recollected himſelf, and upon better thoughts gave his judgem…nt quite contrary. Certainly all acts of juſtice ought to flow from mature deliberation: All Magiſtrates, Judges, and Juſtices, in their adminiſtrations of juſtice and judgement, ſhould wiſely obſerve by what principles they act, and by what Rules they act, and by what Authority they act, and in what manner they act, and to what ends they act: and how all theſe important things can be done without ſerious deliberation, I cannot for the preſent underſtand. Juſtice in the Emblem is repreſented with a Ballance in the one hand, and a Sword in the other, to note that matters muſt be firſt delib…rately weighed in the Ballance, before Judgement can be paſſed. He that only uſeth the Sword and not the Ballance, may ſmite an innocent Naboth, and acquit a guilty Ah…b. The Civil Law concludes it very unreaſonable for any man to give Advice or Judgement before he hath conſidered and weighed the whole Cauſe.Civile dig. 4. de legis ſenatuſque conſul. And therefore by your own Laws you are bound to deliberate before you give Judgement: Unleſſe you will tell the world, that you, even you, are unreaſonable men, who above all others ſhould be the Maſters of the greateſt reaſon as well as men of the greateſt meaſures of grace and holineſſe. But,

Fifthly, As you muſt do Juſtice deliberately, ſo you 5muſt do Juſtice reſolutely, couragiouſly, valiantly. As ſoon as Joſhua came into the office of Magiſtracy, God charges him no leſſe then three times (in a breath as it were) to be very couragious, in Joſhua 1.6, 7, 9. A Judge that is timerous, will quickly be treacherous: A Judge that is fearfull, can never be faithful. Solomons Throne was ſupported with Lyons, to ſhew that Magiſtrates ſhould be men of courage and mettal. The Athenian Judges ſate in Mars ſtreet,Acts 17.22. Job 31, 31, 34.Acts 17:22Job 31:31Job 31:34 to ſhew that they had Martial hearts, and that they were men of courage and mettal. Job was a Judge of rare courage and magnanimity; nothing could fear him, nothing could daunt him, nothing could terrifie him, nothing could diſcourage him from doing Juſtice and Judgement. The Graecians placed Juſtice betwixt Leo and Libra to ſignifie that as there muſt be indifferency in determining, ſo there ought to be courage in executing. Where there is courage without knowledge, there the eye of Juſtice is blind; and where there is knowledge without courage, there the ſword of Juſtice is blunt. Judges and Juſtices ſhould be men of courage for God and godlineſſe: Why ſhould not the ſtandard be of ſteel, and the chief poſts in the houſe be heart of Oak? I have read of Ageſilaus how that he was by all concluded fit to be made their King, but that he halted. Men of the beſt & choiceſt accompliſhments, if they are not couragious and magnanimous, but lame and halting, they are no wayes fit for Magiſtrates. Judges and Juſtices ſhould have Martial Spirits, high Spirits for Juſtice and Righteouſneſſe. Every Judge, every Juſtice ſhould have a Lyons heart, an Eagles eye, and a Gyants arm. Such men whoſe hearts are faint, whoſe heads are dull, whoſe ears are heavy, whoſe eyes are dim, whoſe hands are weak, and whoſe feet are lame, are more fit to ſit in a Chimney corner, then to ſit Judges and Juſtices upon the Bench. It hath been long ſince ſaid of Cato, Fabritius, and Ariſtides, that it was as eaſie to remove the Sun out of the Firmament, as to remove them from Juſtice and Equity, they were men of ſuch couragious and magnanimous Spirits for Juſtice and Righteouſneſſe, No ſcarlet Robe doth ſo well become a Judge, as holy courage and ſtoutneſſe doth. I have read of Lewis the eleventh King of France, who going about to eſtabliſh ſome unjuſt Edicts, which when ſome of his chief Courtiers perceived, they went altogether to him in Red-Gowns: the King asked them what they would have: the Preſident La Vacqueri anſwered, We are come with a full purpoſe to loſe our lives every one of us, rather then by our connivency any unjuſt Ordinance ſhould take place: The King being amazed at this Anſwer, and at the courage, conſtancy and reſolution of thoſe Peers, gave them gracious entertainment, and commanded, that all the former Edicts ſhould be forthwith cancelled in his preſence. Courage and reſolution may prevent many a Publick miſchief and miſery. But,

Sixthly, As you are to do Juſtice reſolutely, couragiouſly, 6ſo you are to do Juſtice and Judgement exactly.Exod. 23.6, 7.13. The Egyptians had a notable practiſe, when their Judges were ſet, they cauſed the Image of a divine Numen by them called truth, to be hung about his neck, who ſate next unto the Judges, to make them the more exact and heedfull in Iudgement.Exod 23:6Exod 23:7Exod 23:13 2 Chro. 19.5, 6, 7. And he ſet Judges in the Land, throughout all the fenced Cities of Judah, City by City. And ſaid to the Judges, Take heed what you do, for ye judge not for man, but for the Lord, who is with you in the Judgement. Wherefore now, let the fear of the Lord be upon you; Take heed and do it, for there is no iniquity with the Lord our God, nor reſpect of perſon, nor taking of gifts. God is exact in all his wayes, and he is exact in all his works: he is exact in all his promiſes, & he is exact in all his threatnings: he is exact in all his Rewards, and he is exact in all his puniſhments; he is exact in the exerciſe of his mercy, and he is exact in the exerciſe of his Juſtice: And therefore you that are called Gods, ſhould in this be like God. O Sirs, ſome by force, others by flattery; ſome by large preſents to your relations, and others by promiſing great rewards to your ſelves may indeavour to corrupt you, and blind you, and induce you to judge raſhly, inconſiderately, irregularly, &c. And therefore you have the more cauſe to be exact in tranſacting all your judicial affairs. O remember, that the moſt ſharp & piercing eye of God is ſtill upon you! O remember, that the ſevere eye of Jeſus Chriſt, who is the Judge of Judges, is never off of you; And the Angels thoſe Princes of glory, are very ſtrict Obſervers of you. When the Ethiopian Judges were ſet in their ſeats of Judicature, certain empty chairs were placed about them, into which they conjectured the holy Angels came and were ſpectators of all their tranſactions; and this they thought would work ſuch an awe, ſuch a dread, ſuch a care, ſuch a fear, and ſuch a reſolution in them that they could not but manage all their Judicial proceedings with much exactneſſe and heedfulneſſe. And as the Angels have their eyes upon you, ſo Satan hath alwayes his eyes upon you,Cave, ſpectat Cato, was a watch-word among the Romans. O how much more ſhould Cave, ſpectat Dominus, be a watch-word amongſt you! he hath alwayes a watchfull eye, an envious eye, a malitious eye, a crafty eye, and a revengfull eye upon you; witneſſe his diſſwading you ſometimes from your duty, and witneſſe his diſtracting and diſturbing of you whileſt you are in your duty; and witneſſe his accuſing of you for the neglect of your duty; and witneſſe his endeavours to pride you, and puffe you up upon the diſcharge of your duty. And as the eye of Satan is upon you, ſo the eyes of good men are upon you, and the eyes of bad men are upon you: And if all this doth not beſpeak you to be very exact and accurate in all your Judicial tranſactions, I know nothing. My Lords and Gentlemen, if all this will not do, then remember that the lives, liberties, conſciences, rights, priviledges, eſtates and intereſts of perſons (next to God, and Chriſt, and Grace) are the moſt choice and precious, the moſt deſireable and delectable Jewels that men have in all the world, and therefore you had need be very exact and accurate in all your Judicial tranſactions. Yea once more, remember that God will one day bring you to an exact account concerning all your Judicial proceedings: That ſame mouth that tells you that you are Gods,Pſalm 82.6. Heb. 9.27.Ps 82:6Heb 9:27 tells you alſo, that you muſt die like men: And after death comes Judgement. You that now call others to Judgement, ſhall ſhortly be called to Judgement your ſelves:Acts 17.32.Acts 17:32 you that now ſit in Judgement upon others, ſhall ere long be Judged by him that will Judge the world in righttouſneſs. My Lords and Gentlemen, give me leave to tell you,Tennes the ſon of Cyrnus, (who was worſhipped as a god) was ſo ſtrict and exact in Judgement, that he cauſed an Ax to be held over the witneſſes heads, to execute them out of hand, if they were taken with falſhood; and from thence was the Proverb, Tenedia bipennis. that that Judge to whom you muſt be reſponſible, is no ignorant Judge, nor no covetous Judge, nor no partial Judge, nor no fearful Judge, nor no doating Judge, nor no trifling Judge, though ſuch there may be in the world; but he is an omniſcient Judge, an omnipotent Judge, an impartial Judge, a holy Judge, a couragious Judge, a ſerious Judge, a ſevere Judge, an unbiaſſed Judge, a righteous Iudge, and a reſolute Iudge. Alas Sirs, it is not your ſcarlet Gowns, nor your Titles of honour, nor your great eſtates, nor your intereſt in Princes, nor your noble relations, nor your applauſe among men, that will ſtand you in ſtead when you ſhall ſtand before that Iudge that is a conſuming fire, Heb. 12. ult. Well Gentlemen, remember this, there is never a profeſsing Iudge nor Iuſt…ce in the world, that will be able at laſt to give up their accounts with joy, and to ſtand in judgement when the Lamb ſhall ſit upon his Throne, but ſuch as have made it their great buſineſſe to take the ſpirit of the Lord for their guide, and to ſet up the glory of the Lord as their great end, and to make the Word of the Lord their principal Rule, and to eye the example of the Lord as their choiceſt and chiefeſt pattern; and therefore it is much to be feared, that the numher of ſuch Iudges and Iuſtices, that will be able to ſtand before the Iudge of all the world, will be but few. But,

Seventhly, As you muſt do juſtice and judgement exactly; 7ſo you muſt do juſtice to others, as you would have others do juſtice to you. For Judges and Juſtices to do as they would be done by, is the Royal Law, the golden Rule, and the Standard of equity. Judges and Juſtices ſhould think of others, as they would have others think of them; and ſpeak of others, as they would have others ſpeak of them; and do to others, as they would have others do to them.Mat. 7.12. Severus the Emperour had this Scripture often in his mouth; and whenſoever he puniſhed any of his ſouldiers for offering of injuries to others, he ſtill commanded this Scripture to be proclaimed by the Cryer.Matt 7:12 Whatever by the light of nature, or by the light of conſcience, or by the light of Scripture, a Judge, a Juſtice, would have another do to him, the ſame muſt he do to another. In all juſt things (for ſo this Law of Chriſt is only to be underſtood) we muſt do to others, as we would have others do to us; as we would have others carry it equally, juſtly and righteouſly towards us, ſo we muſt carry it equally, juſtly, and righteouſly towards others: and as we would not have others to wrong us in our names, eſtates, rights, liberties, lives, ſo we muſt not wrong others in their names, eſtates, rights, liberties, lives, &c. This Law of Chriſt is the ſumme of all righteouſneſſe; it is the foundation of all Juſtice and Equity. Self-love doth ſo commonly blind the ſons of men, that to judge righteouſly, they muſt change the perſon, they muſt put themſelves in others room. All Princes, Judges, Juſtices, Parents, Maſters, Subjects, Servants & Children ſhould ſo act in their relations, as they would have others act in the correlation. All injuſtice will be repaid one time or another; and therefore men had need be juſt, and do to others as they would have others do to them. I have read of a Citizen of Comun in the Dukedom of Farrara, who being caſt into priſon upon ſuſpit…on of murder, his wife could get no promiſe of his deliverance, unl…ſſe ſhe would give the Captain, whoſe priſoner he was, two hundred Ducats, and yield her body to his pleaſure; which, with the conſent of her husband, ſhe did; but after the Captain had his deſire, he notwithſtanding put him to death. The Duke Gonzala hearing of it, commanded the Captain to reſtore the two hundred Ducats to the widow, with an addition of ſeven hundred Crowns; then he enjoyned him to marry her preſently, and laſtly, before he could enjoy his new wife, the Duke cauſed him to be hanged for his treachery and injuſtice. Sometimes in this life, injuſtice is repaid upon the heads of unjuſt Judges. My Lords and Gentlemen, before I cloſe up this head, give me leave heartily to recommend to your Juſtice, thoſe wrongs and injuries which more immed…ately ſtrike at the honour and glory of the great God. God hath put his name upon you, Pſalm 82.6. I ſaid that ye are gods: yet it muſt be granted that you are gods in a ſmaller letter, mortal gods, gods that muſt die like m…n; all the ſons of Iſh, are ſons of Adam. And as God hath put his name upon you ſo he hath made you his Vice-Royes. 2 Chron. 19 6. Ye judge not for your ſelves, but for the Lord. Rom. 13.2. Exod. 16.7, 8. 1 Sam. 8.7.Rom 13:2Exod 16:7Exod 16:81 Sam 8:7And therefore God takes all affronts that are done to you, as done to himſelf, as you may ſee by comparing the Scriptures in the margin together. And God hath provided for your honour among men. Exod. 20.28. Thou ſhalt not revile the gods, Rom. 13.7. Joſh. 4.14.Rom 13:7Josh 4:14(i. e. the Magiſtrates) nor curſe the Ruler of thy people. I have read of Fabius Maximus, who highly reverenced and honoured his own ſon, being Conſul: this Heathen will one day riſe up in judgement againſt all ſuch that ſcorn to give to Magiſtrates that honour that by the fifth Commandment is due unto them.2 Pet. 2.9, 10. 1 Sam. 10.2. Iude 8.2. 1 Sam. 8.7.2 Pet 2:92 Pet 2:101 Sam 10:21 Sam 8:7 And God is very ſevere in revenging the wrongs that are done to you: He interprets all the injuries that are done to you, as done to himſelf. And why then will you not revenge the wrongs and injuries that are done to the great God? Give me leave, Gentlemen, in the behalf of the great God, a little to expoſtulate with you. Shall the leaſt diſhonourable word that is ſpoken againſt an earthly Prince be ſeverely puniſhed? and ſhall all thoſe horrid and helliſh blaſphemies by which the Prince of the Kings of the earth is diſhonoured and reproached all the Nation over, paſſe unobſerved?Rev. 1.5.Rev 1:5 Shall all affronts that are offered to Embaſſadors, be deeply reſented and juſtly cenſured, as high indignities done to the Prince that employed them? And ſhall the Embaſſadors of the great God (I mean ſuch as are called, commiſsionated, ſpirited, gifted and graced for that high office by God himſelf) be ſcorned, defamed, injured, reviled, and on all hands evilly intreated? and yet no man ſay, Why do you thus wickedly,2 Chron. 36.15. ult.2 Chr 36:15 to provoke the great God to your own deſtruction? Shall it be looked upon as noble and neceſſary juſtice, that all inſurrections in the State be puniſhed as Rebellion? and ſhall thoſe who are daily up in open arms againſt the great God, and that daily bid defiance to him, to his Son, to his Ordinances, to his people, to his word, and to his wayes, eſcape without the leaſt laſh, the leaſt cenſure? Shall thoſe that rob their neigbours (though it be but to the value of five ſhillings, yea leſſe) be indited, examined, condemned and executed? and ſhall others that rob God of his glory, of his Sabboths, and of his ſervice, &c. eſcape without the leaſt ſhaking of the rod, or without the leaſt danger of the whip? Shall all prophan…ſſe, looſneſſe and wickedneſſe be winked at, yea countenanced and encouraged, notwithſtanding his Majeſties moſt Zealous, pious and renowned Declaration againſt it? and ſhall real holineſſe and the power of godlineſſe, be on all hands ſcorned, diſcountenanced, oppoſed and reviled, and yet no man ſay, What means theſe things? Well, my Lords and Gentlemen, for ever remember this, All thoſe ſins that are in this Land committed, which by your juſt power and gracious examples might have been prevented, all thoſe ſins in the great day ſhall be charged upon your accounts; and therefore it highly concerns you with all your might to brow-beat wickedneſſe, to diſcountenance ungodlineſſe, and to improve your power to the uttermoſt for the ſuppreſsing of all prophaneſſe, and for the countenancing, encouraging, and promoting of real holineſſe, that ſo you may give up your accounts at laſt with joy. I have read of King Ethelbert, how that by his godly example, and by his countenancing and encouraging ſuch as were godly, and by his diſcountenancing of prophaneſſe and wickedneſſe, he drew this whole Kingdom once to look after godlineſſe. Oh my Lords and Gentlemen, if you would be but ſhining examples and patterns of holineſſe to the Nation; if you would but in good earneſt put forth your utmoſt power for the encouraging of godlineſſe, and for the ſuppreſsing of prophaneſſe: O what a holy Nation, yea what a happy Nation ſhould we have! King Cyrus commanded the chief officers of his Army to keep a ſtrict hand upon themſelves; for ſaith he, that is the beſt way in the world to keep the whole Army in good order: the application is eaſie. But,

Eighthly, In the exerciſe of juſtice, you muſt look that 8juſtice and mercy, that juſtice and clemency go hand in hand. Prov. 20.28. Prov. 29.14. Pſalm 101.1.Prov 29:14Ps 101:1Mercy and truth preſerve the King: and his Throne is upholden by mercy: Some read the words thus,It is uſual in Scripture, by Truth, to underſtand Iuſtice. Mercy and juſtice preſerve the King, and his Throne is upholden by mercy. All juſtice will not preſerve the King, nor all mercy will not preſerve the King; there muſt be a mixture both of juſtice and mercy to preſerve the King, and to uphold his Throne; and to ſhew that mercy is more requiſite then juſtice, the word Mercy is doubled in the Text. Juſtice without Mercy turns into rigour, and ſo becomes hateful; Mercy without Juſtice turns into fond pity, and ſo becomes contemptible. Look as the rod of Aaron and the pot of Manna were by Gods command laid up in the ſame Ark, ſo muſt mercy and juſtice be preſerved intire in the boſom of the ſame Magiſtrate,King John thought to ſtrengthen himſelf by gathering a great deal of money together, but neglecting the exerciſe of mercy, clemency and lenity, he loſt his peoples affections, and ſo after many endleſs turmoyles, he came to an unhappy end. Iudge, and Iuſtice. Mercy and juſtice, mildneſſe and righteouſneſſe, lenity and fidelity, are a ſafer and a ſtronger guard to Princes and People, then rich Mines, munitions of Rocks, mighty Armies, powerful Navies, or any warlike preparations. It is very obſervable that Chriſt is called but once the Lion of the Tribe of Judah, in the book of the Revelation, and that is in chap. 5.5. but he is called a Lamb no leſſe then nine and twenty times in that book: and what is this, but to ſhew the tranſcendent mercy, clemency, lenity, mildneſſe and ſweetneſſe that is in Jeſus Chriſt, and to ſhew that he is infinitely more inclined to the exerciſe of mercy, then he is to the exerciſe of juſtice. It is true, Magiſtrates, Judges and Juſtices, ſhould be Lions in the execution of juſtice; and it is as true, that they ſhould be Lambs in the exerciſe of mercy and clemency, mildn…ſſe and ſweetneſſe: And the more ready and inclinable they are to the exerciſe of mercy, where mercy is to be ſhewed, the more like to the Lamb they are. Seneca hath long ſince obſerved, that the cuſtom of anointing Kings, was to ſhew that Kings ſhould be above all other men of the greateſt ſweetneſſe and mildneſſe; their anointing being a ſign of that Kingly ſweetneſſe and mildneſſe that ſhould be in them. Nero's ſpeech hath great praiſe, who when he was to ſubſcribe to the death of any condemned man, would ſay, Utinam neſcirem literas, I wiſh I did not know how to write. But,

9Ninthly and laſtly, you muſt do juſtice proportionable to the nature of the offence; your penalties and puniſhments muſt be alwayes ſuitable to the offence; to puniſh any fact more ſeverely then it deſerves, is alwayes injuſtice to the offendour: for ſo far innocency it ſelf ſuffers, as any man is puniſhed beyond the demerit of his offence;I have read of the River Nilus, that if it either exceed or be defective in its due overflowings of the land of Egypt, it cauſeth famine: the application is eaſie. Cleobulus, one of the ſeven Sages, was wont to ſay, that Mediocrity was without compare. and to puniſh leſſe then the Fact deſerves, may be of dangerous conſequence to the publike. The Roman Faſces were a bundle of rods with an Ax in the midſt, to ſignifie the equity of Magiſtrates in puniſhing ſome only with reds, and others with the Ax; the Romans had their rods for leſſer faults, and their Ax for capital crimes. Juſtice is then remiſs, when it ſpares where it ought to puniſh; and Juſtice is then too ſ…vere, when it puniſheth where it ought to ſpare. Extream right often proves extream wrong: he that will alwayes go to the utmoſt of what the Law allows, will too too often do more then the Law requires; it is rare, very rare, to ſee a man dance upon the brink of the pit, and not to tumble in: A rigid-ſeverity often mars all; equity is ſtill to be preferred before extremity. To inflict great penalties and heavy cenſures for light offences, this is to kill a Fly upon a mans fore-head with a Beetle. In the French Hiſtory, there is mention made of an old Courtier that would needs depart the Court, and retire himſelf to a private life; the King deſired him before he went, to leave his advice in ſome general Rules, what was beſt to be done in the Government of the Kingdom. Upon which motion, he took a fair paper, and wrote upon the top of the leaf, Moderation; and in the middle of the leaf, Moderation; and at the bottom of the leaf, Moderation; ſignifying thereby thus much to the King, that the beſt way in the world to have his Crown ſet faſt, and to keep his Kingdom ſafe, was to manage throughout all his affairs with moderation. And there is nothing more evident in Scripture and Hiſtory then this, that many by ſcruing the pegs of Government too high, have broke all in pieces about their ears.

Now my Lords and Gentlemen, there are five things or Rules that will be of ſingular uſe to help you in this caſe, to ſteer ſuch a courſe as may be ſafe and honourable to you; and as may render you a mercy and a bleſsing to the Nation.

1And the firſt is this, never make thoſe things to be ſins, which God never made to be ſins; to make thoſe things to be ſins, which God hath made to be no ſins, is to make gods of your ſelves; yea it is to lift up your ſelves above God himſelf, as if you were more holy, more wiſe, more juſt, and more righteous then the holy one of Iſrael is. Indeed the Papiſts, that are will-worſhippers, and commonly highly conceited of their own wiſdom and worth, they frequently tranſgreſſe this Rule with their Touch not, Col. 2.21, 23.Col 2:21Col 2:23taſte not, handle not; which things have indeed a ſhew of wiſdom in will-worſhip, &c. but why ſhould you? why ſhould you? who have a higher profeſsion upon you, and a more clear Goſpel-light ſhining every day more ſtrongly upon you. But,

2Secondly, Never make thoſe things to be abſolute and neceſſary duties, that God hath nowhere declared to be ſuch.Iſa. 33.22. Jam. 4.12.Isa 33:22Jas 4:12 Such things that do neither fall under a general nor a particular command of God, may not be impoſed upon the conſciences of men as abſolute and neceſſary duties to be performed by them; a faithful obſerving of theſe two Rules, would prevent a multitude of ſins, a ſea of ſorrows, and a world of troubles. But,

3Thirdly, In all your adminiſtrations of juſtice, take the Authority of the Word with you: this will yield you moſt comfort, moſt peace, moſt ſecurity, and moſt boldneſſe, in the great day of your account. But,

4Fourthly, Never put off your own ſouls with any ſuch pleas or arguments now, that are not pleadable in the Court of conſcience, when you ſhall lie upon your dying-beds; nor that are not pleadable before the Court of heaven, when you ſhall ſtand before Chriſts Judgement-feat. But,

Fifthly and laſtly, In all your adminiſtrations of juſtice 5and judgement, be ſure that you act nothing upon the account of any command, commiſsion, or authority under heaven, that you dare not own, plead and ſtand by before the great authority of heaven, when the King of Kings ſhall make a narrow inſpection into all your Judicial proceedings, and accordingly paſſe judgement upon you. What though this command, and that commiſsion, and the other authority may bear you out in this world, yet if they are too weak to bear you out in the other world, you will curſe the day that ever you were born, and wiſh that you had rather been a turning of ſpits, or lying under an hedge, or a begging at the rich mans door, then that you had ever ſate in ſeats of Judicature, to act upon ſuch grounds, as are no wayes pleadable before the Lord Jeſus Chriſt, when he ſhall come in the glory of his father, with all his holy Angels, to judge all the Kings, Princes, Nobles, Judges and Juſtices of the earth. My Lords and Gentlemen, if theſe five things or Rules were but ſincerely, ſeriouſly, reſolutely, and conſtantly followed, no heart can conceive, nor no tongue can expreſſe the hainous ſins, the ſore troubles, and the dreadful calamities, and woful miſeries that thereby would be prevented. And thus my Lords and Gentlemen, I have done with thoſe ſpecial Rules that you are carefully, diligently, faithfully, and conſtantly to obſerve, in all your Judicial adminiſtrations; but how you will be able to act ſuitable and anſwerable to theſe Rules without a ſpirit of holineſſe, without a principle of holineſſe, and without an experiment of the powerful operations of holineſſe in your own ſouls, I am not able to ſee;If you pleaſe to read from page 433. to page 447. you will find many more weighty arguments to move you to labour after holineſs. and therefore how much it ſtands you upon that want that holineſſe, that this Treatiſe holds forth, to ſtudy holineſſe, to love holineſſe, to prize holineſſe, to countenance holineſſe, to encourage holineſſe, to promote holineſſe, and to be reſtleſſe till you have experienced the power, and life, and ſweet of holineſſe in your own hearts and lives, I muſt leave you to Judge. And O that after all this pains that I have taken upon the account of your immortal ſouls, I may not have cauſe to complain, as once Marcus Antonius did, Alas (ſaith he) thoſe Graces which the Deity ſent down as ſo many pillars to ſtay up humane Societies, viz. Faith and Modeſty, Juſtice and Verity, they found ſuch cold entertainment in the world, that they are fled back to heaven. I ſhall follow theſe weak endeavours with my beſt prayers, that you may all put on holineſſe as a Royal Robe, and that all your Judicial adminiſtrations may ſavour of a ſpirit of holineſſe, and of the power and prevalency of holineſſe, that ſo you may be as high in happineſſe above others, as you are now in power and place exalted above others.

If this Treatiſe ſhould fall into any of their hands who call and account themſelves the only Miniſters of Jeſus Chriſt; I mean ſuch, who preach rather to pleaſe then to profit; to tickle the ear, then to awaken the conſcience; that are better at fleecing of their Flocks, then they are at feeding of their Flocks;Ezek. 13. read it throughout. Mat. 23.23. Mat. 15.1, 10.Ezek 13Matt 23:23Matt 15:1Matt 15:10 that ſeek more mens goods, then their good; that ſet up mens Traditions above Gods own inſtitutions; that prefer humane commands, before divine commands; that are very zealous and warm for Mint, Aniſe, and Cummin, but are very cold, careleſſe and negligent in the great and weighty matters of the Law, viz. Judgement, Mercy and Faith. That can bleſſe God in the Church, and blaſpheme him in the Tavern: That prefer muſick in the Church,Gentlemen, if you pleaſe to turn to page 296, 297, 298, 299. of this book, you will find more matter that concerns you. before ſinging of Hallelujahs in heaven: That prefer a fat Benefice before an intereſt in an heavenly inheritance: That can kneel devoutly behind a pillar, and in their drunken fits rail as ſtoutly againſt a poſt: That pretend a grea… deal of reverence to the name of Jeſus, and yet in their lives do daily crucifie the Lord Jeſus: That with Judas, can kiſſe Chriſt, and betray Chriſt in a breath: That pretend much kindneſſe to the head, and yet ſhew nothing but unkindneſſe to the body: That preach as if they had no mind to go to heaven, and live as if they were reſolved to go to hell: That feaſt their own bodies, but ſtarve their peoples ſouls: That are very devout upon a Saints day, but very looſe and prophane upon the Lords day: That think it a greater ſin to eat fleſh in Lent, then it is to lie with their neighbours wife: That ſpeak ten words for themſelves, and hardly two for Chriſt; and that inſtead of preaching up holineſſe, and promoting of holineſſe, and countenancing and encouraging of holineſſe, do all they can to diſcountenance holineſſe, to brow-beat holineſſe, to keep down holineſſe, to beſpatter holineſſe, to work men out of love with holineſſe, and to hinder the growth and encreaſe of holineſſe; O that theſe men would ſeriouſly conſider, how unlike to the Miniſters of Jeſus Chriſt they are: Do but look into a Scripture glaſs, and you may eaſily ſee that Hell is not more unlike to Heaven, nor ſin more unlike to grace, nor Satan more unlike to God, then you are unlike to the holy, conſcientious, painful, &c. Miniſters of Jeſus Chriſt. Several Authors in Print have proved this to my hand at large, and therefore I ſhall not enlarge upon it; only give me leave to ſay, that Gods holy things ought to be handled with fear and reverence, rather then with wit and dalliance: Spiritual niceneſs is the next degree to unfaithfulnſſe.See my Precious R…medies againſt Satans Devices, from page 349. to page 357. And ſee my Unſearchable Riches of Chriſt, from page 291. to page 314. Miniſters muſt not be like the drug that the Phyſitians ſay is hot in the mouth, and cold in the operation: hot in the Pulpit, but cold, carnal, and careleſſe in their converſations. Thoſe that ſtand before Princes, muſt be exact in their carriages. God appointed both the weights and meaſures of the ſanctuary to be twice as large as thoſe of the Common-wealth; to ſhew that he expects much more of thoſe that ſerve him there, then he doth of others. The ſouls of Prieſts, (I may ſay of Miniſters) muſt be purer then the Sun-beams, ſaith goldenmouth'd Chryſoſtom. Gay things in a Sermon are only for men to gaze upon and admire: What are high ſtrains and flaſhes of wit, new minted words and phraſes, but like gay weeds and blew-bottles to the good corn? Doctrine is but the drawing of the bow, application is the hitting of the mark: How many are wiſe in generals, but vain (en dia-l…giſm is) in their practical inferences! A general Doctrine not applyed, is as a ſword without an edge, not in it ſelf, but to others; or as a whole loaf ſet before children, that will do them no good. A garment fitted for all bodies, is fit for no body: and ſo that which is ſpoken to all, is taken as ſpoken to none. Aarons bells were golden bells (Dulce ſonantes) ſounding pleaſantly, and not as ſounding braſſe or tinkling Cymbals, as many of the carnal Clergy of this Nation are this day. Many there be that account themſelves the only Miniſters of Jeſus Chriſt, that are but like empty Orators, that have a flood of words, and but a drop of matter; of whom we may truly ſay, Multa loquuntur & nihil dicunt; they ſpeak much, and yet ſay nothing, becauſe they ſay nothing to the purpoſe. When the Lacedemonian in Plutarch heard how ſweetly the Nightingale ſang: O, ſaid he, that I had this Bird, ſurely it is a rare diſh; but when he had taken it, and eat it, and found nothing but a little picking meat, he concluded with that proverbial ſaying, Voxes & praeterea nihil: Now I ſee that thou art a meer voice and nothing elſe. How applicable this is to many Preachers in theſe dayes, who have good lungs, but bad brains, and worſe hearts and lives, the prudent Reader may eaſily ſee. John the Baptiſt was a burning and a ſhining light, as well as a voice: His Sermons were ſtuft with divine and weighty matter, &c. and not filled up with big words, or ſtrains of wit. Many there be that have Johns voice in the Miniſtry, that have not that heat and life that John had in his Miniſtry. That great Orator (Demoſthenes) himſelf could ſay, that the riches of Greece did not conſiſt in words. The Oracle would have King Philip of Macedon to uſe ſilver lances in winning an impregnable fort, &c. But it is not for Miniſters to uſe golden ſentences, ſtrong lines, frothy wit, in winning of ſouls to Chriſt; for it is iron and not gold that killeth in the encounter: it is the ſteel ſword, and not the golden ſword that winneth the field.Job 38.2.Job 38:2 We to ſuch Preachers that darken counſel by words without knowledge, that affect ſublime notions, obſcure expreſsions, uncouth phraſes, making plain truths difficult, and eaſie truths hard: that ſeek abſtruſities, and love to ſoar aloft in dark expreſsions, and take pleaſure to ſhoot their arrows over their hearers heads. The heatheniſh Prieſts had their Mythologies and ſtrange canting expreſsions of their imaginary unacceſsible Deities, to amaze and amuſe their blind ſuperſtitious followers, and thereby to hold up their Popiſh and Apiſh Idolatries in greater veneration. And is not this ſpirit now revived among many? Certainly men of abſtracted conceits and ſublime ſpeculations, are but wiſe fools, and commonly they are as erronious as they are curious: Such as mind more the humoring of their hearers fancies, then the ſaving of their ſouls, do little conſider that of Seneca, Aeger non quaerit medicum eloquen…em ſed ſanantem: Sick men are not bettered by Phyſitians ſugared words, but by their skilful hands. The ſword of the ſpirit never wounds deep, till it be pluckt out of the gaudy ſcabards of humane eloquence. Mr. Greenham ſpeaking of non-Reſidents, wiſheth that this Motto might be written on their ſtudy doors without, and walls within, on all their books they look on, on all the beds they lie on, and on all the tables they ſit at, &c. The price of blood, the price of blood, the price of blood. A Preachers life ſhould be a Commentary upon his doctrine; his practice ſhould be the counterpane of his Sermons: heavenly doctrines ſhould alwayes be adorned with a heavenly life.

Preachers are the Glaſs, the School, the Book,

Where peoples eyes do learn, do read, do look.

Gentlemen, by theſe ſhort hints you may ſee, as in a glaſſe, if you will not put a cheat upon your own ſouls, how unlike to the true, holy, and faithful Miniſters of Jeſus Chriſt you are. O Sirs, do not you know that the holy Scriptures (that never ſpoke Treaſon nor Sedition) do clearly evidence, that an ignorant, prophane, ſcandalous, ſuperſtitious, inſufficient, and ſoul-flattering Clergy, are the greateſt Peſt, Plague, Affliction, Judgement, &c. that can befall a people, as you may eaſily ſee by comparing theſe Scriptures together, Mich. 2.11. Iſa. 30.10, 11. Jer. 5. ult. Lam. 2.14. Iſa. 9.16. Ezek. 3.18. Jer. 23.9, 18. Ezek. 13.22. Jer. 6.14. and chap. 27.14, 16. 1 Theſ. 5.3. Jer. 14.13, 14, 15, 16. Iſa. 28.7, 8. Ezek. 34. throughout. Rom. 2.21, 22, 23, 24. Other judgements, as ſword, famine, peſtilence, burning fevers, agues, &c. cannot ſeparate between God and mens ſouls; for men may have very ſweet and high communion with God under the ſoreſt of thoſe judgements. Other afflictions and judgements may ſpring from the fatherly love of God, and from a gracious deſign of good to his people. Rev. 3.19. Prov. 3.11. Heb. 12.5.6, 7, 8. Pſalm 89.30, 35. Job 7.17, 18. but this is a ſad fruit of Gods judicial Anger and ſevere Indignation againſt a people. Other judgements often iſſue in mens ſeeking of the Lord, and in mens returning to the Lord. Iſa. 26.16, 17. Hoſea 5.14, 15. compared with chap 6.1, 2, 3. and chap. 2.6, 7. but this judgement frequently iſſues in mens forſaking of the Lord, and in their running from God, and in their walking contrary to God, and in the hardening of them againſt God, and in an everlaſting ſhutting of them out from the preſence of the Lord: as you may ſee by comparing of theſe Scriptures together. Matth. 15.14. Luke 6.39. 1 Theſ. 5.3. 2 Theſ. 1.7, 8, 9, 10. Matth. 23.13. Do not you know that where there is no viſion, the people periſh? Prov. 29.18. Jipparang, that is here rendred periſh, is from Parange, that ſignifies to be made naked, to be made bare and uncovered. They are made naked as ſouldiers are among the ſhot and weapons of their enemies, when their armour is not on their backs; or they are naked as people that are ſtript of their garments, and expoſed to periſh by cold in the Winter, or to be ſcorched or roaſted by heat in the Summer; or they are naked, i. e. they are made the objects of ſhame and contempt to all that look upon them: or they are made naked, that is, of the grace,Exod. 32.25.Exod 32:25 bleſsing, and protection of God: or they are naked, that is, ſay others, they are forſaken and caſt off; for every one forſakes and caſts off naked perſons, they will have nothing to do with them: Others render the words thus, The people will keep holy-day, they will have nothing to do but to weep and wail, or, they will do nothing that is good; Others thus, The people ſhall be ſtripped naked, they ſhall be left as a City without walls, expoſed to the fury of the enemy, as a body without clothes, open to wind and weather. Others carry it thus, The people ſhall be diſcovered; it will then appear what is within, whether grace or ſin; it will then be diſcovered, what pantings, breathings, hungerings, and longings there be in ſouls after God, and Chriſt, and holineſſe, and Ordinances, &c. Pagnin thus, The people will grow barbarous, rebellious, &c. as experience in all ages hath fully demonſtrated. Others thus, The people ſhall be of no eſteem, of no repute, no body will prize them, no body will value them, no body will regard them; men ſet no price, no value upon naked perſons. Others thus, The people ſhall be diſperſed, ſcattered, ſhivered and ſhattered; and this in all Ages hath been too apparent. Others thus, They ſhall be drawn away with errours: they ſhall either be ſtarved, or elſe poyſoned with God-diſhonouring, Chriſt-denying, Scripture-debaſing, Conſcience-waſting, life-polluting, and ſoul-damning opinions; it is concluded on all hands, that it ſhall go ill, very ill, with that people that want viſion, that want ſerious, ſincere, faithful and powerful preaching; for where there is no viſion, no ſerious, ſincere, faithful and powerful preaching, there the people periſh certainly, undoubtedly, there they go tumbling to hell thick and three-fold; and this is evident in the Text, where there is no viſion, the people periſh; he doth not ſay they may periſh, but they do periſh: or they are in danger of periſhing, but they do certainly periſh. Where there is no ſerious, conſcientious, faithfull, powerfull preaching, there the people grow abominably wicked; as wofull experience tells us: And what the iſſue of that will be, you may ſee in Pſalm 9.17. The wicked ſhall be turned into hell, See Pſalm 11.6.Ps 11:6and all the Nations that forget God: or as the Hebrew hath it, the wicked ſhall be turned into, into hell, that is, they ſhall certainly be turned into hell; yea, they ſhall be turned into the nethermoſt hell, into the loweſt dungeon in hell.

Where viſion fails, there men periſh temporally; when viſion, when preaching ceaſed among the Jews, O the dreadfull calamities and miſeries that came upon that people! how ſoon did God burn up all their outward comforts, contentments and enjoyments on every hand, 2 Chron. 15.3, 5, 6. compared with Ch. 13.9, 10, 11. and Chap. 36.15. — ult. Mat. 23.37, 38. They ſhut their eys against all that light that Chriſt and his Apoſtles brought amongst them: and what was the Iſſue of this? why about 40 years after Chriſts Aſcenſion the Romans came and took away their City, and ſold thirty of them a penny, as Joſephus writes, &c. and ever ſince that time, (which is above ſixteen hundred years ago) they have been ſcattered as Dung over the face of the whole earth.

Where viſion fails, there men periſh totally:Rom. 6.16.17, 19.Rom 6:16Rom 6:17Rom 6:19 both the bodies and the ſouls of men periſh, where ſerious, conſcientious preaching fails, Hoſ. 4.6. My people are deſtroyed for want of knowledge: The Chaldee rendereth it, they are beſotted and ſo fitted for deſtruction. The Papiſt ſay, that ignorance is the Mother of devotion: but this Text tells us that it is the Mother of deſtruction. The Heathens were wont to ſay, that if their God Jupiter would deſtroy one, he would firſt beſot him: So theſe people were firſt beſotted, and then deſtroyed.

Where viſion fails, there the people periſh inſenſibly and unexpectedly: they flatter themſelves that God is made up all of mercy, and will not believe but they ſhall go to heaven, till they awake with everlaſting flames about their ears, as you may ſee in Sodom and Gomorrah.

Where viſion fails, there men periſh ſuddenly: In a moment they go down to hell, Job 21.13, 14, 15. As the travail of a woman comes ſuddenly upon her when ſhe leaſt expects it,Prov. 24.22. Deut. 7.4.Prov 24:22Deut 7:4 ſo everlaſting pains and torments come ſuddenly upon poor ſinners when they leaſt expect them. 1 Theſſ. 5.3. As God rained hell out of heaven upon Sodom and Gomorrah on a ſudden:Gen. 18. Matth. 24.37, 38, 39. 1 Sam. 15.32.Gen 18Matt 24:37Matt 24:38Matt 24:391 Sam 15:32 and as he ſwept away the Old world on a ſudden: and as Samuel cut-off Agag on a ſudden, when he concluded that the bitterneſs of death was paſt: ſo God caſts ſinners to hell on a ſudden, he ſweeps them away on a ſudden, he cuts them off on a ſudden; and when they ſay Surely the bitterneſſe of death is paſt, and everlaſting wrath is paſt, and hell is paſt, and eternal ruine is paſt, then on a ſudden God cuts them off, and gives them their portion with Devils and damned Spirits, &c.

Where viſion fails, there men periſh inevitably, irrecoverably, 1 Theſſ. 5. And they ſhall not eſcape, Prov. 6.15. Therefore ſhall his calamity come ſuddenly, ſuddenly ſhall he be broken without remedy. Here is their diſmial doom, they ſhall not be only bruiſed, but broken, yea, they ſhall be ſuddenly broken when they leaſt look for it, when they do not at all dream of it, or dread it; and this without remedy, they ſhall be ſo broken, as that there ſhall not be ſo much as a peſsibility of making them up again; if a man loſe his eſtate, his friend, his child, this l…ſſe may be made up again; but if a man once loſe his ſoul, there is no repairing nor making up of that leſſe.

Where there is no viſion, there men periſh everlaſtingly, there they periſh eternally, 2 Theſſal. 1.7, 8, 9. Jude 7.

Do not you know that God will require the blood of all their ſouls at your hands, that periſh either by your inſufficiency, or neglect, or bad examples! Ezek. 3.18, 19, 20. Thou ſhalt ſurely die; Moth Tamuth, in dying thou ſhalt die; that is, thou ſhalt certainly die, thou ſhalt eternally die, The Antients commonly interpret it of the death of the ſoul.

Do not you know that a man were better have the blood of all the men in the world upon him, then the blood of one ſoul upon him? For there is no blood that cries ſo loud, that will lie ſo heavy, and that will ſink a man ſo deep in hell, as the blood of ſouls. I ſay as the blood of ſouls.

Do not you know that there are no men upon the face of the earth, that are by office ſo ſtrictly, ſo ſtrongly, ſo univerſally, ſo indiſpenſably, and ſo ſignally engaged to prize ho…ineſſe, to countenance holineſſe, to encourage holineſſe, to promote holineſſe, and to practiſe holineſſe, as the Miniſters of Jeſus Chriſt are? Do not you know that Miniſters are called Angels in reſpect of their offices?Rev. 2. Pſalm 104.9.Rev 2Ps 104:9 now Angels are ſpiritual creatures, their communion is ſpiritual, their food is ſpiritual, their delights are ſpiritual, their minds are ſpiritual, their affections are ſpiritual, and their exerciſes are ſpiritual; and in all theſe reſpects Miniſters ſhould be like to the Angels; but are not many of them ſpiritual mad men in theſe dayes? being nothing l…ſſe then what they profeſſe to be; ſpiritual men in a mockery;Hoſea 9.7.Hos 9:7 ſuch as many light ſlight ſouls call a Spiritual Pig, that is the pooreſt, the leaneſt, and the worſt of all the ten, ſuch a one as hath no ſubſtance in it. So theſe have no ſubſtantial goodneſſe, no ſubſtantial holineſſe at all in them; whereas in holineſſe they ſhould as far exceed all other men, as the Angels in holineſſe do exceed them.

Do not you know, that there is no rank nor order of men on earth that have ſo enriched hell, that have been ſuch benefactors to hell, as the ignorant, inſufficient, prophane, ſcandalous and ſuperſtitious, Clergy? In times of Popery letters were framed and publiſhed as ſent from hell, wherein the Devil gave the carnal, ignorant, inſufficient, ſcandalous and ſuperſtitious Clergy of thoſe times no ſmall thanks for ſo many millions of ſouls as by their means were daily ſent to hell.

Do not you know, that all the true faithful Prophets, Apoſtles and Miniſters of Jeſus Chriſt, that are mentioned in the Old and New Teſtament,2 Chron. 36.15. Jer. 7.25. chap. 25.4. & 35.15. chap. 11.7, &c. 2 Corin. 11. &c.2 Chr 36:15Jer 7:252 Cor 11 were men of the greateſt holineſſe; and men that made it their greateſt buſineſſe and work in this world, to keep down a ſpirit of prophaneſſe and wickedneſſe, and to countenance, encourage and promote holineſſe! O how diligent, O how frequent, O how abundant, O how conſtant were they in the work of the Lord, that prophane perſons might be made holy, and that thoſe that were holy might be made more and more holy! yea that they might perfect holineſſe in the fear of the Lord,In a Sermon before King Edward the ſixt. &c. Biſhop Latimer ſpeaking of the Clergy of his time, tells us, that many can away with praeſunt, but not with bene; if that bene were out of the Text all were well; if a man might eat the ſweet and never ſweat, it were an eaſie matter to be a Preacher; if there were not opus but bonum, all were well too. But every Clergy man is or ought to be foreign, that is, ſaith Auguſtine, Nomen operis, to be a Steward and Over-ſeer in Gods houſe; and that is an office of great labour, truſt and employment. Stewards and Over-ſeers commonly eat their bread in the ſweat of their brows, and after much beating of their brains; but how unlike to ſuch Stewards and Over-ſeers the Clergy are that I am now expoſtulating with, I muſt leave the Chriſtian Reader to judge. Erneſtus Duke of Lunebury, cauſed a burning Lamp to be ſtamped on his coyn, with theſe four letters, A. S. M. C. by which was meant, Aliis ſerviens meipſum contero: By giving light to others, I conſume my ſelf. And ſuch were the Lords faithful Prophets, Apoſtles, and Miniſters of old: and ſuch are all his faithful, laborious, and conſcientious Miniſters now: But how unlike to the one or the other they are, that now I am reaſoning with, you may eaſily perceive, by comparing them together. I have read of the Nobles of Polonia, that when the Goſpel is read, they clap their hands upon their ſwords, and begin to draw them out, intimating by that Ceremony, their reſolution to defend the Faith, and their willingneſſe to hazard their lives for the Goſpels ſafety. The faithful Prophets, Apoſtles and Miniſters of old, were willing to ſacrifice themſelves for the Goſpels ſake: but how many are there in theſe dayes, that are more ready and willing to make a ſacrifice of the Goſpel for profit ſake, and preferment ſake, and honour ſake, and luſts ſake, &c. then they are to make themſelves a ſacrifice for the Goſpel ſake! and how unlike theſe are to the faithful, conſcientious Miniſters of Jeſus Chriſt that have been in all Ages, I muſt leave you to judge.

Do not you know that Pharaoh had that tender regard of his cattel, as that he thought none fit to be their Ruler, their Over-ſeer, but ſuch as were known men of activity?Gen. 47.6, 7.Gen 47:6Gen 47:7 Pharaoh would have none to be his Cowherds, but men of activity, men of skill, men that were prudent and diligent, ingenuous and induſtrious. Shall Pharaoh be ſo careful for his Cows, and ſhall not others be as careful for ſouls? What man is there under heaven that hath the uſe of his reaſon, his wits, &c. that when he is to travel, would take a fool, an Ignoramus for his guide: and that when he is ſick, would ſend for a Mountebank to be his Phyſitian: or that when he is to ride a dangerous way, would make choice of a Coward to defend him: or that when he hath a Law-ſuit, would make uſe of a Dunce to plead it: or that when he hath a ſuit of cloathes to make, would ſend for a bungling Taylor to make it? ſurely none. And why then ſhould not men be as wiſe for their ſouls?

Do not you know that that ſort of perſons that now I am a ſpeaking of, have been the greateſt inſtruments of bringing the greateſt calamities and miſeries, and the ſoreſt deſolations and deſtructions that ever have been brought upon Cities, Nations, Kingdoms and Countries! Compare the Scriptures in the margin together,Jer. 26.8, 9, 11, 14, 15. Lam. 4.11, 12, 13. Amos 7.10, 11. 1 Kings 22. 2 Chron. 18.Jer 26:8Jer 26:9Jer 26:11Jer 26:14Jer 26:15Lam 4:11Lam 4:12Lam 4:13Amos 7:10Amos 7:111 Kgs 222 Chr 18 and then let conſcience ſpeak. And who is ſo ignorant as not to know that it was the High-Prieſts, Scribes and Phariſees that brought the innocent blood of our Lord Jeſus Chriſt upon that once great and glorious Nation of the Jews, to their utter deſtruction and deſolation, about forty years after Chriſts Aſcenſion, when the Romans came and took their City, and practiſed the greateſt ſeverity and cruelty imaginable upon them, as Joſephus and other Hiſtorians ſhew? In the Marian dayes, and in the Maſſacre of the Proteſtants in France, how great a hand this ſort of men had that I am now a reaſoning with, all the world knows. And ſo the Pagan Prieſts ſtirred up the Pagan Emperours to be deſperate Perſecutors of the people of God that were within their Empires; which occaſioned. Tertullian to give that good counſel to Scapula a Pagan perſecutor; God (ſaith he) will ſurely make inquiſition for our blood, and therefore if thou wilt not ſpare us, yet ſpare thy ſelf: if not thy ſelf, yet ſpare thy Countrey, which muſt be reſponſible when God comes to viſit for blood.

Do not you know that his Majeſtie hath very Chriſtianly, Zealouſly, argumentatively, and ſmartly declared againſt drunkenneſſe, lewdneſſe, prophanſſe, &c. and that he hath declared that his reſolution is and ſhall be to promote the power of godlineſſe, to encourage the Exerciſes of Religion, both publick and private, to take care that the Lords day be applyed to holy Exerciſes, without unneceſſary divertiſements; and that inſufficient, negligent and ſcandalous Miniſters be not permitted in the Church?

Do not you know that when the great Shepherd our Lord Jeſus Chriſt ſhall appear,1 Pet. 5.2, 3, 4: Ezek. 3.17, 18, 19.1 Pet 5:21 Pet 5:31 Pet 5:4Ezek 3:17Ezek 3:18Ezek 3:19 that he will call you to a particular and exact account for every ſoul that hath miſcarried under your charge, either by reaſon of your ignorance, inſufficiency, prophaneſſe, looſneſſe, or ſuperſtition, &c. and how will you then be able to ſtand in that day? &c.

Gentlemen, if you ſay you know not theſe things, and that they are Riddles and Myſteries to you, how dare you ſay that you are the Miniſters of Jeſus Chriſt? But if you ſhall ſay that you know very well that theſe things are certainly true, yea that they are ſuch clear and undenyable truths, that no Devil can deny, and yet ſhall continue in your ignorance, inſufficiency, prophaneſſe, looſneſſe, ſuperſtition, &c. what man on earth is there that hath but read the Scriptures, and that can but write his own name, and that would not be begged for a fool in folio, will believe you to be the true faithful Miniſters of Jeſus Chriſt?

Well Gentlemen, I have read of Alexander the great, how that he had a ſouldier of his name that was a Coward, which when he underſtood, he commanded him either to fight like Alexander, or elſe to lay down the name of Alexander: So ſay I to you, Gentlemen, either preach as the Miniſters of Jeſus Chriſt ought to preach, viz. plainly, ſpiritually powerfully, f…elingly, fervently, frequently, &c. and live as the Miniſters of Jeſus Chriſt ought to live, viz. heavenly, graciouſly, holly, humbly, righteouſly, harmleſly, and exemplarily, &c. Or elſe lay down your very names of being the Miniſters of Jeſus Chriſt, and put no longer a cheat upon your ſelves, nor upon the people, by making them believe that you are the only Miniſters of Jeſus Chriſt, when you have nothing of the Spirit of Chriſt, nor of the Anointings of Chriſt, nor of the Grace of Chriſt, nor of the life of Chriſt in you. Gentlemen, if this counſel be ſeriouſly minded and faithfully followed, it will turn more to your accounts in the great day of our Lord Jeſus, and do you more good then, then all the profits, preferments, and honours of this world can do you good now: But if you ſhall ſlight and deſpiſe this counſel now, I ſhall be found a true Prophet to your wo and miſery in that great day, &c.

If this Treatiſe ſhould fall in the hands of any Ladies and Gentlewomen (as I ſuppoſe it may) that have not yet experienced the ſweet and powerful operations of holineſſe in their own ſouls, I would then ſay,

Ladies and Gentlewomen, your ſouls are as precious, and as immortal, and as capable of union and communion with Chriſt here, and of an eternal fruition of Chriſt hereafter, as the ſouls of any men in the world are. I have read a ſad ſtory of one Bochna, a woman which had but two ſons in all the world; and whilſt ſhe was walking with the one towards the River, ſhe heard the other crying out, and haſtening back, ſhe found a knife ſticking in his ſide, which killed him immediately: then ſhe made haſte to the other child, but he in her abſence was fain into the River and drowned, and ſo ſhe loſt both her ſons at once. Now Ladies, this is your very caſe; every one of you have two children (as I may ſay) a ſoul and a body, a life eternal, and a life temporal; and O what a dreadful and unſpeakable loſſe would it be to loſe both theſe at once? and yet as certain as there is a God in Heaven, you will loſe them both without Holineſſe.

All know, that know any thing of Scripture or Hiſtory, that there have been many great Ladies and Gentlewomen, that have been great lovers of holineſſe, and great delighters in holineſſe, and great prizers of holineſſe, and great admirers of holineſſe, and great countenancers of holineſſe, and great encouragers of holineſſe, and great promoters of holineſſe, and great followers after holineſſe, and great experiencers of the ſweet and powerful operations of holineſſe in their own ſouls. And O that this might be all your honour and happineſſe, to be in all reſpects as famous for holineſſe, as any of your ſexe hath been before you.

Chriſt hath prayed as much for your ſouls, as he hath for the ſouls of others; and he hath paid as much for your ſouls, as he hath for the ſouls of others; and he hath ſweat, and wept, and bled as much for your ſouls, as he hath for the ſouls of others; and he hath ſuffered, and ſatisfied as much for your ſouls, as he hath for the ſouls of others; and he hath purchaſed and prepared as great and as glorious things for your ſouls, as he hath for the ſouls of others, if you will be but a holy people to him; and what doth all this ſpeak out, but an unſpeakable readineſſe and willingneſſe in Jeſus Chriſt to ſanctifie you, and ſave you, as well as others?

A man might write volumes on this ſubject; there is ſo much ſaid in Scripture and Hiſtory upon this account; but in an Epiſtle a touch muſt ſuffice, &c.All knowing men can tell you, that many Ladies and Gentlewomen in all Ages, have been very famous for all Natural, Moral, Spiritual and Acquired excellencies; yea more famous then many men that yet have done worthily in their Generation; and by their attainments you may eaſily ſee what is poſsible for you to attain unto, both in reſpect of gifts and grace. Of all things, gracious examples are moſt awakening, convincing and encouraging; for in them you may ſee that both the attainment of holineſſe, and the exerciſe of holineſſe, is poſsible, though difficult; in eying of examples, it is alwayes beſt to eye the higheſt, the holieſt and the worthieſt examples; for as he that ſhooteth at the Sun, though he falls ſhort of his mark, yet will ſhoot higher then he that aimeth only at a ſhrub; ſo thoſe that ſet up the higheſt examples of holineſſe for their mark, for their imitation, will certainly attain to greater degrees of holineſſe, then thoſe that propoſe to themſelves the meaneſt and the loweſt examples of holineſſe for their pattern and imitation.

Well, Ladies and Gentlewomen, do you think that it is good going to hell,Iſa. 33.14. 2 Theſ. 1.7, 8, 9, 10.Isa 33:142 Thess 1:72 Thess 1:82 Thess 1:92 Thess 1:10 that it is good dwelling with the devouring fire, that it is good dwelling with everlaſting burnings, that it is good for ever to be ſeparated from the preſence of God, Chriſt, Angels, and the ſpirits of juſt men made perfect? that it is good for ever to lie a ſweltering under the wrath of an infinite juſt God, and to abide for ever and ever under thoſe pains and torments that are endleſſe, eaſeleſſe, hopeleſſe and remedileſſe? and that it is good to be aſſociated, and fettered with Devils and damned ſpirits to all eternity? O no, this cannot be good; for the very ſerious thoughts of theſe things are enough even to raiſe a hell a this ſide hell in our hearts. O then, Ladies and Gentlewomen, pray that you may be holy; hear that you may be holy; read that you may be holy; and with all your might preſſe after holineſſe, and purſue hard after holineſſe, as after the one thing neceſſary; for without holineſſe you will as certainly go to hell, as holy perſons ſhall certainly go to heaven; and this you will find as clearly and fully proved in this following Treatiſe, as heart can wiſh.

O that you would for ever remember this, that without all peradventure you ſhall never be ſaved, unleſſe you are ſanctified; you ſhall never be truly happy, unleſſe you are really holy: except God ſhould do five things that are not poſsible for him to do: viz. 1. Change his purpoſe. 2. Make null and void his decree. 3. Make a new Goſpel. 4. Find out a new way to heaven. And 5. ungod himſelf. God muſt undo himſelf and ungod himſelf, if ever he make you happy before he hath made you holy: and therefore O what infinite cauſe have you to read this following Treatiſe, and to ſtudy this Treatiſe, and to meditate on this Treatiſe, and to pray over this Treatiſe, and to look up to heaven for counſel and ſtrength to make ſuch an improvement of the means, helps, and directions that are here preſcribed for the attaining of holineſſe, as that you may be made really holy, that ſo you may be everlaſtingly happy! And to quicken and encourage your hearts in this work, I could heartily wiſh, that as ſoon as you have read over the Epiſtle, you would read from page 433. to page 447. for there you will finde many Arguments that are of a particular concernment to your ſelves, and that ought to be no ſmall obligations upon you to work you to purſue after holineſſe with all your might, &c.

If this Treatiſe ſhould fall into the hands of any faithful, ſerious, gracious, conſcientious, laboririous Miniſters hands, (as I ſuppoſe it may) I would then ſay, Reverend Sirs, let my weak endeavours be a ſpur, a provocation to you to lay out your choiceſt and your chiefeſt gifts, parts, ſtrength, time and opportunities to promote holineſſe of life, and holineſſe in Doctrine, Worſhip, Diſcipline, and in all your ſacred Communions. Certainly, had we all eyed holineſſe more, and preached holineſſe more, and practiſed holineſſe more, and cryed up holineſſe more, and encouraged holineſſe more, and countenanced holineſſe more, the countenance both of God and man might have been ſet more pleaſingly towards us, then they are this day. When once maintenance comes to be more in Miniſters eyes then holineſſe; and when their ſtudies and endeavours are more to make men Proſelytes to this or that way, this or that form, this or that party, then to make men holy, it is no wonder if God writes out bitter things againſt them. I doubt not but providential diſpenſations have bad ſuch a teaching vertue in them, as to lead you to lay your fingers upon ſeveral ſuch like ſores, and to mourn over them, and to juſtifie the holy One of Iſrael who is holy in all his wayes, and righteous in all his works.

Truly Brethren, I have alwayes lookt upon the great work of the Miniſtry to lie in two things; Firſt in making unholy men holy: and ſecondly in making them that are already holy, to be more and more holy. Firſt to beget holineſſe, and then to nurſe up holineſſe; firſt to bring ſouls to Chriſt, and then to build up ſouls in Chriſt, is without all peradventure the work of works that ſhould be moſt in every Miniſters eye, and that ſhould alwayes lie neareſt and warmeſt upon every Miniſters heart, &c. And through grace I have reade this my grand deſign in the courſe of my Miniſtry, and throughout all my writings; and now it yields me that joy, that comfort, that content, and that ſatiſfaction, that I would not be without for all the world. Beſides, I know it will turn moſt to my account at the great day. O that all of you that yet have any opportunities and advantages in your hands to preach the everlaſting Goſpel, would make this your great buſineſſe to promote holineſſe, and to exalt and lift up holineſſe in the world: For as this great principle of holineſſe ſhall gain ground upon the hearts, conſciences and lives of men; ſo all the things of Antichriſt, and all the Trade of Antichriſt, and all thoſe grand miſchiefs and miſeries that threaten the ſons of men, will fall before it, as Dagon fell before the Ark.

If this Treatiſe ſhould fall into the hands of any of Gods ſanctified ones, of what degree or rank ſoever they are of, as I ſuppoſe it may fall into the hands of many ſuch, I would then ſay, Dear friends, In this Treatiſe you will find many ſtrong Motives to provoke you to perfect holineſſe in the fear of the Lord, and many ſpecial Means to enable you to perfect holineſſe in the fear of the Lord, and many evidences whereby you may certainly and infallibly know whether you have attained to any conſiderable highth of holineſſe, or no; and in the opening of theſe things, you will find that great Doctrine about degrees of Glory in Heaven to be Aſſerted and Proved, and the Objections againſt it to be fairly diſmiſſed, &c.

Reader, If thou art one that to this very day art in an unſanctified eſtate, and an enemy to holineſſe, or a ſcoffer at holineſſe, or a a ſecret deſpiſer of holineſſe, or a deſperate oppoſer of holineſſe, or a bitter perſecutor of holineſſe, then I would commend this following Treatiſe (before any I know extant in the world) to the ſervice of thy ſoul, for I know none that is ſo calculated and fitted up for that purpoſe as this is. Read and judge. This I will aſſure thee, O thou unſanctified ſoul, that the grand deſign of this book is thy ſalvation; it is to make thee really holy, that thou mayeſt be eternally happy; and of this thou mayeſt be confident, viz. that I ſhall follow theſe poor labours with my earneſt prayers that they may be bleſſed to the internal and eternal welfare of thy ſoul, and that they may iſſue in the conviction, converſion, and ſalvation of thy ſoul. I ſhall ſend this Treatiſe forth into the world with Jacobs bleſsing and prayer for his ſons,Gen. 43.14.Gen 43:14 God Almighty ſend thee mercy in the ſight of the man, &c. in the ſight of the proud man that he may be humbled, and in the ſight of the hardened man that he may be ſoftened, and in the ſight of the carnal man that he may be ſpiritualized, and in the ſight of the polluted man that he may be waſhed, and in the ſight of the unſanctified man that he may be ſanctified, and in the ſight of the ignorant man that he may be enlightened, and in the ſight of the ſtubborn man that he may be bowed, and in the ſight of the unconverted man that he may be changed, and in the ſight of the loſt man that he may be ſaved.

Chriſtian Reader, I ſuppoſe by this time that I have almoſt tired thee in reading, as I have my ſelf in writing, and therefore I ſhall preſently draw to a cloſe; only before I take my leave of thee, give me leave to ſay, that I am much of Carthagena's his mind, who to thoſe three things which the Antients held impoſsible, ſaith, that to find a Book Printed without Errata's, ſhould undoubtedly have been added as a fourth impoſsible, if the Art of Printing had been then invented, though the Author had Briareus his hands, and the Printer Argus his eyes. Notwithſtanding all the care that hath been taken, thou wilt find figures miſplaced, and ſome miſpointings, with ſome other miſtakes of the Printer: I hope the ingenuous Reader will caſt a mantle of love over the miſtakes of the preſſe, and do me that right and himſelf that curteſie as to correct ſuch errours of the Preſſe that the ſecond Impreſsion may prevent. Seneca I remember is railed upon by ſlanderous tongues for the faults of Nero his Schollar. And the ſcapes of Quintilians Schollars, are imputed to Quintilian himſelf; but I know the Chriſtian Reader that is daily ſenſible of the Errata's of his life, hath not ſo learned Chriſt.

Reader, I do not offer thee that which coſt me nothing: This Treatiſe that now I put into thy hand, is the fruit of much prayer and ſerious ſtudy: If thou findeſt any profit and benefit by it, give Chriſt all the glory; the crown of praiſe becomes no head but his; only when thou art in the Mount, let me lie near thy heart: O pray earneſtly, pray fervently, pray frequently, and pray unweariedly, that I may have much of the freſh annointings of the holy Spirit, that my communion with a holy God may every day riſe higher and higher, and that all my tranſactions both before God and man may ſavour of ſome highths of holineſſe: So thou wilt the more ſtrongly oblige me to be

Thy ſouls Servant in all Goſpel-Engagements, Tho. Brooks.

p. 1The Neceſſity, Excellency, Rarity, and Beauty of HOLINESSE.

HEBREWS 12.14.

Follow Peace with all men, and Holineſs, without which no man ſhall ſee the Lord.

I Remember a ſaying of golden mouth'd Chryſoſtom, The preamble to the Text.If I were (ſaid he) the fitteſt man in the world to preach a Sermon to the whole world, gathered together in one Congregation, and had ſome high mountain for my Pulpit, from whence I might have a proſpect of all the world in my view, and were furniſhed with a voice of Braſs, a voice as loud as the trumpet of the Arch-Angel, that all the world might hear me, I would chooſe to preach on no other text then that in Pſalm 4.2. O mortal men, how long will ye love vanity, and follow after leaſing? So I ſay, had I Chryſoſtomes tongue, head and heart, and were I every way advantaged to preach a Sermon to the whole world, I would chooſe to preach on p. 2this Text, before any other in the Bible, Follow peace with all men, and Holineſs without which no man ſhall ſee the Lord.

Beloved, the ſalvation of ſouls is that which ſhould be firſt, and moſt in a Miniſters eye, and that which ſhould always lye cloſeſt and warmeſt upon a Miniſters heart.Iſa. 63.3. John 17.22. Luke 4 4. 1 Cor. 6.20. 1 Pet. 1.18, 19, 20. Heb. 9.12, 13, 14, 15.Isa 63Luke 4:41 Cor 6:201 Pet 1:181 Pet 1:191 Pet 1:20Heb 9:12Heb 9:13Heb 9:14Heb 9:15 O Sirs, our dear Lord Jeſus was infinitely tender of the ſouls of men; he left his Fathers boſome for ſouls, he trod the Wine-preſs of his Fathers wrath for ſouls; he prayed for ſouls; he payed for ſouls; he ſweated for ſouls; he bled out his heart blood for ſouls; and he made himſelf an offering for ſouls: and O what an encouragement ſhould this be to all his faithfull Meſſengers to woe for ſouls, to mourn for ſouls, to pray for ſouls, to ſtudy for ſouls, and in preaching to ſpend, and to be ſpent for the ſalvation of ſouls! Ah friends, there is no work, nor wiſdom on earth to that of winning ſouls, Prov. 11.30. and He that winneth ſouls is wiſe. There is no Art, no induſtry to that of winning ſouls, of taking ſouls as Fowlers take Birds, as the Hebrew word (foreign) imports. Now though there is a great deal of Art required to take Birds; yet there is ten thouſand times more Art required to take ſouls: In a word, to convert a ſoul is a greater work, then to ſway a Scepter,Chryſoſtom. or then it is to pour out ten thouſand Talents into the Baskets of the poor. My deſign in chuſing this Text, is the winning of ſouls, it is the ſalvation of ſouls: it is the bringing in, and building up of ſouls. I have read of Lewis the ninth King of France, that he was found inſtructing his poor kitching-boy in the way to heaven, and being asked the reaſon of it: he anſwered, The meaneſt hath a ſoul as precious as my own, and bought by the ſame blood of Chriſt: he who only went to the price of ſouls,Matth. 16.26.Matt 16:26 hath long ſince told us,2 Cor. 12.16.2 Cor 12:16 that a ſoul is more worth then a world. That I may catch ſome poor ſoul or other by a holy craft, and eſtabliſh, and ſtrengthen others in the love and liking of holineſs, and in the power and practiſe of holineſs, I have caſt my thoughts upon this Scripture.

But to draw nearer to my Text.

As no means hath more enriched hell then beautifull p. 3faces: ſo no means hath more enriched heaven then the beauty of holineſs. Now that I may diſcover the Neceſſity, Beauty, Rarity, and Excellency of Holineſs, I have choſen this Text, Follow peace with all men, and Holineſs without which no man ſhall ſee the Lord. I ſhall give a little light into the words, and then come to that main point I intend to ſtand upon.

Follow peace with all men: the Greek word foreign tranſlated follow, ſignifies to purſue and preſs after peace: As the perſecutor purſues and preſſes after him he perſecutes; it notes an earneſt, an eager, an affectionate, and an inceſſant preſſing, and following after peace with all men, Pſalm 34.14. Seek peace, and purſue it: Here the Hebrew word (Bakkiſh) tranſlated ſeek, ſignifies to ſeek earneſtly, Dulce nomen pacis. The ve y name of peace is ſweet.vehemently, ſtudiouſly, induſtirouſly: Thus peace with God, and peace with conſcience, and peace with men muſt be ſought. Seek peace and purſue it: the word tranſlated purſue (Veradhphehu from Radaph) ſignifies an earneſt purſuit: it is a Metaphor taken from the earneſtneſs of wild Beaſts, or ravenous Foul which will run or flie faſt and far, eagerly and unweariedly, rather then be diſappointed of their prey: though Chriſtians meet with many rubs and remoraes, yet peace muſt be reſolutely purſued.Gal. 5.22. 2 Cor. 13.11. Iſa. 9.6, 7. Heb. 1.2.Gal 5:222 Cor 13:11Isa 9:6Isa 9:7Heb 1:2 The ſpirit of God is a ſpirit of peace: and God delights to be ſtiled Deus pacis, the God of peace, and Chriſt affects to be Princeps pacis, the Prince of peace: and King of Salem, i. e. King of peace. Ʋbi pax, ibi Chriſtus, quia Chriſtus pax: Where peace is, there is Chriſt, becauſe Chriſt is peace: Therefore let all that are intereſted in Chriſt, purſue after peace. But this is not the point that I have in my eye at this time. I ſhall haſten to it; With all men, that is, with all Orders, Ranks, and ſorts of men.

And Holineſs, &c. We muſt ſo purſue after peace,A man may be miſerable under peace, but never under holineſs. as that we do not neglect holineſs for peace ſake. Better is holineſs without peace, then peace without holineſs. Holineſs differs nothing from happineſs but in name; holineſs is happineſs in the Bud, and happineſs is holineſs at the full. Happineſs is nothing but the Quinteſſence of holineſs. A man were better be holy in hell, then unholy in heaven: holineſs p. 4would make hell to be no hell, as the fire was no fire to thoſe holy Worthies, Dan. 3.27. Look as unholineſs would make heaven to be no heaven, yea, turn a heaven into a very hell. So holineſs would turn a hell into a very heaven: What holineſs this is in the text, I ſhall diſcover to you in the opening of that point I intend to ſtand upon.

Without which no man; This expreſſion is Excluſive, no man, be he rich or poor, high or low, honourable or baſe, young or old, Jew or Gentile, bond or free, under one form or another, &c.

Shall ſee the Lord. To ſee in the Hebrew phraſe, is ordinarily uſed to enjoy, Pſal. 4.6. Who will ſhew us any good? The word in the Hebrew is from foreign to ſee, Who will make us to ſee any good! that is, to enjoy any good. Without holineſs no man ſhall ſee the Lord: that is, without holineſs no man ſhall ever come to a bleſſed, to a glorious fruition and enjoyment of the Lord.Chryſoſtom. There was once a holy man who profeſt that the want of the enjoyment of God would be a far greater hell to him, then the feeling of any puniſhment: and yet this great hell, every one ſhall be ſure to feel that lives and dyes without holineſs. The Jews ſay of holy Moſes, Pſalm 37.37.Ps 37:37that he died ad oſculum or is Dei, at the kiſſes of Gods mouth, and in divine embraces. When a man of holineſs dies, he ſhall be ſure to die in divine embraces, and live for ever in divine embraces. When Socrates was to die, he comforted himſelf with this, that he ſhould go to a place where he ſhould enjoy Homer and Muſaeus, and other Worthies who lived before him. But ah, what an unſpeakable comfort is this to a holy man when he comes to die, to conſider that he is going to a place where he ſhall ſee the Lord, not as now through a glaſs darkly,1 Cor. 13.12.1 Cor 13:12 but in all his heavenly bravery, and in all his divine Embroidery, and beſpangled Glory! And let this ſuffice for the opening of the words.

In my Text you have two things, Firſt, An Exhortation to follow peace and holineſs. Secondly, The Reaſon or Argument to enforce the duty preſt, viz. Without which no man ſhall ſee the Lord. The words will afford us many weighty Obſervations; I ſhall only name one, which I intend to inſiſt upon, and that is this: viz.

DOCTRINE.

That real holineſs is the only way to happineſs: All men muſt be holy on earth, or they ſhall never ſee the beatifical viſion, they ſhall never reach to a glorious fruition of God in Heaven.

For the clearing up, and making good of this great and glorious truth, I ſhall endeavour theſe three things.

Firſt, to ſhew you what this holineſs is, without which no 1man ſhall ſee the Lord.

Secondly, I ſhall by an induction of particulars make good 2the Propoſition.

Thirdly, give you the Reaſons of the point.