Twenty Sermons, Sermon 2
AD MAGISTRATUM· The Second Sermon.
At the Assises at Lincolne in the year 1632. at the request of Sr. WILLIAM THOROLD Knight, then High-Sheriffe of that County.
II. Ser. on Prov. 24.10 — 12.
10. If thou faint in the day of adversity, thy strength is small.
11. If thou forbear to deliver them that are drawen unto death, and those that are ready to be slain:
12. If thou sayest, Behold, we knew it not? doth not he that pondereth the heart consider it? and he that keepeth thy soule, doth not he know it? and shall not he render to every man according to his works?
1. WE want Charity; but abound with Self-love. Our defect in that, appeareth by our backwardness to perform our duties to our brethren: and our excess in this, by our readiness to frame excuses for our selves. Solomon, intending in that particular whereat the Text aimeth, to meet with us in both these corruptions, frameth his speech in such sort, as may serve best both to set on the Duty, and to take off the Excuses. And so the words consist of two main parts: the supposall of a Duty, which all men ought to performe, in the 10. and 11. Verses; and the removall of those Excuses, which most men pretend for non performance in the 12. Verse. Our Duty, it is to stand by our distressed brethren in the day of their adversity, and to do our best endeavour, by all lawfull wayes to prote… them from oppressions and wrongs, and to rescue them out of the hands of those, that go about either by might or cunning to take from them either their lives or livelihoods. [If … faint in the day of adversity, thy strength is small: If thou forbear to deliver them that are drawn to death, and those that are ready to be slain.] From which words I have heretofore (upon occasion of the like meeting as this is,) spoken of the Duty in this place: shewing the necessity, and enforcing the performance of it, from sundry important considerations; both in respect of God, and of Our selves, and of our p…or Brethren, and of the Thing it self, in the blessed effects thereof: which I shall not now trouble my self or you to repeat.
2. Taking that therefore now for granted, which was then proved; to wit, that it is our bounden duty to do as hath been said, but our great sin if it be neglected I shall at this time (by Gods assistance, and with your patience) proceed, as the Text leadeth me, to consider of the Excuses, in the remaining words vers. 12. [If thou sayest, Behold we knew it not: doth not he that pondereth the heart consider it? and he that keepeth thy soul, doth not he know it? and shall not he reward every man according to his works?] For the better understanding, and more fruitful applying of which words; we are to enquire of two things: first what the Excuses are, which Solomon here pointeth at; and then of what value and sufficiency they are.
3. Many Excuses men have, to put by this and every other duty: whereof some are apparently frivolous, and carry their confutation with them. Solomon striketh at the fairest: whereof three (the most principal, and the most usual of all) he seemeth to have comprehended in these few words, 1. [Behold we knew it not.] As thus. Either first, we knew it not: that is, we never heard of their matters; they never made their grievances known to us. Or secondly, we knew it not: that is, we had no clear evidence to give us full assurance, that their cause was right and good. Or thirdly, we knew it not: that is, though to our apprehension they had wrong done them, yet as the case stood with them, we saw not by which wayes we could possibly relieve them; we knew not how to help it.
4. These are the main Excuses: which of what value they are, is our next Enquiry. Wherein Solomons manner of rejecting them will be our best guide. Who neither absolutely condemneth them, because they may be sometimes just; nor yet promiscuously alloweth of them, because they are many times pretended without cause: but referreth them over for their more particular and due triall, to a double judicature. That is to say, to the judgment of every mans heart and conscience first, as a deputy Iudge under God: and if that faile in giving sentence, (as being subject to so many errours, and so much partiality, like enough it may,) then to the judgment of God himself, as the supreme unerring and unpartial Iudge, from whose sentence there lieth no appeal. Which judgment of God is in the Text amplified, by three several degrees, or as it were steps of his proceeding therein: grounded upon so many divine attributes or properties; and each fitted to other in so many several Propositions. Yet those not delivered categorically and positively: but (to adde the greater strength and Emphasis to them,) put into the form of Negative Interrogations or Questions. Doth not he consider? doth not he know? and shall not he render? That is, most certainly and without all peradventure, he doth consider, and he doth know, and he will render.
5. The first step of Gods judicial proceeding, is for Inquisition; and that grounded upon his Wisdom: 1. [Doth not he that pondereth the heart consider it?] As if he had said, The Lord is a God of admirable Wisdom, by whom are weighed, not only the actions but also the Spirits of men, and their very hearts pondered: Prov. 16▪2. —21.2.neither is there any thing, that may escape his Enquiry. Trust not therefore to vain Excuses: for certainly thy heart shall be throughly sifted, and thy pretensions narrowly looked into, when he taketh the matter into his consideration. 2. Doth not he that pondereth the heart consider it? The next step is for Deprehension, or Conviction: and that grounded upon his knowledge or Omniscience. [And he that k…epeth thy soul, doth not he know it?] As if he had said, Thou maiest by colourable pretences delude men, who are strangers to thy soul, and cannot discern the thoughts and intents of the heart. But there is no dissembling before him,Heb. 4.12, 13. unto whose eyes all things are naked and open, nor is there any creature that is not manifest in his sight. He that made thy soul at the first, and hath ever since kept it, and still keepeth it, observing every motion and inclination of it, he perfectly knoweth all that is in it: and if there be any hidden guile in any secret corner of it, though obscured from mans search by never so many windings and labyrinths, yet he will undoubtedly finde it out. He that keepeth thy soul, doth not he know it? 3. The last step is for Retribution: and that grounded upon his Iustice. [And shall shall not he render to every man according to his works?] As if he had said, If mortal man were to decide the matter, thou mightest have some hope, that time, and other means that might be used, might frame him to thine own bent: either to connive at a gross fault, or to admit of a slender excuse. But God is a most righteous Iudge, not to be wrought upon by any artifice to do iniquity, or to accept the persons of men. According therefore as thy works are, so without all question shall thy doom be. Gen. 18.25.Shall not the Iudge of all the world do right? And shall not he render to every man according to his works?
6. Thus you see the Text opened, and therewithal opened a large field of matter, if we should beat out every particular. But that we may keep within some reasonable bounds and within the time, we will hold us to these three principal points or conclusions. First, that the several excuses before mentioned, as supposed to be pointed at in the Text, may be sometimes pleaded justly and reasonably; and in such case are to be admitted and allowed. Secondly, that they may be also all of them, and are (God knoweth) too often pretended, where there is no just cause for it. Thirdly, that where they are causelesly pretended, though they may blear the eyes of men, yet will they be of little avail in the sight of God. Of each of these in the order as I have now proposed them: and first of the first. [If thou sayest, Behold we knew it not.]
7. Questionless if that allegation could never be just, Solomon would wholly and absolutely have rejected it. Which since he hath not done, but referred it to judgement: we may conclude, there are times and cases, wherein it will be allowed as a good and sufficient plea, if it shall be said, Behold we knew it not. We esteem it the Fools buckler, (and it is no better, as it is many times used,) to say, Non putaram. Yet may a right honest and wise man, without the least blemish to his reputation, be sometimes driven to take up the very same buckle…, and to use it in his own just defence. When he is charged with it as his crime, that his brother hath been oppressed, and he hath not delivered him: be he a private man, or be he a publick minister of justice, it will sufficiently acquit him both in the judgement of God, and of his own heart, and of all reasonable men, if he can say bonâ fide, as it is in the Text, Behold I knew it not. The truth whereof I shall endeavour to make appear to you in each of the three fore-mentioned respects. First, men may want due information for matter of fact: or Secondly, their judgements may be in suspense for point of right: or Thirdly, where they perfectly comprehend both the whole business, and the equity of it, there may lie such rubs in the way, as all the power and skil they have, will not be able to avoid; so that though the cause be good, they cannot tell for their lives which way to do good in it. In any of which cases, may they not well say, Behold we knew it not?
8. First, they may want information for matter of fact. Not to speak of things farther off, which therefore less concern us: of those things that are done amongst them that live under us or near us, how many passages are there, that never come to our knowledge? Much talk there is indeed in all our meetings, and much bold censuring of the actions of those that are above us, at every table. Yet much of this we take up but upon trust, and the credit of flying reports, which are ever full of uncertainty, and not seldom of malice: and so we run descant upon a false ground. But as for the affairs of them that are below us, whereon especially the duty of the Text is to be exercised: other then what we chance to hear of obiter; and by imperfect or partial relations, very little thereof is brought to our ears, by way of just complaint, or according to pure truth. And of all men, the greatest are sure evermore to know the least. It is one of the unhappinesses of Princes and Magistrates, and all that are in high place, that whereas all their speeches and actions are upon the publick stage, exposed to the view and censure of the very meanest; as a Beacon on the top of a hill, open to every eye, and bleak to every winde: themselves on the contrary can have very little true information of those abuses and disorders in their inferiours, which it properly belongeth to them both to punish and reform. If in private families, which being of a narrow compass are therefore easily looked into, aL. Syllae Metella conjux, p…lam erat impudica: id Athenis cantabatur, & Sylla ignorabat. Hier. 1. cont. Jovin.the Master commonly be the last, that shall hear of what is amiss therein, bJuvenal. Sat. 10.(Dedecus il…e d…mus sciet ultimus:) how much more then is it improbable in a great Township, in a spacious County, in a vast Kingdom, but that manifold nusances and injuries should escape the knowledge of the most vigilant and conscionable Governours? When both Court and City and the whole Empire rang of wanton Livia's impudent lasciviousness, and Messalina's audacious courtings of Silius: the Emperours themselves, Augustus father to the one, and Claudius husband to the other, heard nothing of either, till the news was stale every where else. Principes omnia faciliùs, quam sua cognoscunt; saith the Historian concerning the one: and the Satyrist concerning the other, cJuvenal. ubi sup…àdum res nota urbi & populo contingat Caesaris aures. And no doubt but many pious and gracious Princes, many grave and severe Magistrates, are better perswaded of the faithfulness of those Officers they employ under them, and of the honesty of those Servants they keep about them, then possibly they may deserve; because they hear no complaints of them to the contrary: whereas, if they had sufficient information, or but seasonable intimation, what oppressions and exactions many times are either done by them, or at least commonly suspected and rumoured among the people to have been done by them; we cannot with charity think, but that they would soon make some diligent enquiry into their dealings, and either displace them, or otherwise duly chastise them, if they should be found faulty.
9. Now of this Ignorance in Governours and great ones, of the wrongs done to poor men, there may be rendred sundry particular reasons, which yet all referre to two heads. For poor men many times when they have a good minde to complain, want a fit opportunity: and many times again having the opportunity, they have no great mind so to do. For the first, they that do wrong, commonly are men of power (on the side of their oppressours there was power, Eccl. 4.1.Eccles. 4.) and men of Estate (do not the rich men oppress you? Jam. 2.6.Jam. 2.) Now men of power and estate, by reason of their greatness, are fittest to converse with great ones, and men of place: so that these hear little but what they hear from those; because they have little communication (at leastwise not in any free and familiar manner) with any but such as they are. And I ween such men have not so little discretion, as to tell tales against themselves. Where as meaner men cannot have the like opportunities, neither can be admitted into the presence of those that are in authority at their own pleasures, to present their grievances to them: neither indeed is it altogether fit they should. For if mean men should have the like free access to the higher powers, that great ones have: it would create such molestation to the Magistrate, and breed such insolency in the peasant, as could not be suffered. The Magistrate would soon grow weary of his life; when he should be quite overwhelmed with multitudes of unmannerly and importunate suiters, and that many times for very trifles, not worth the speaking of. And the people would grow insolent with it beyond measure. For the meaner ones are (to their power) nothing less unjust then the greater ones are: but much more clamorous then they, and not to be satisfied with any reason, if they might be heard when they would, and suffered to speak as long as they would. Which seemeth to me to be one special reason, why there are in well-ordered Commonwealths set Courts, and Circuits appointed for the administration of Iustice ▪ That so, neither on the one side the Magistrate be over-cumbred, as he must needs be, if all suiters might have free access at all times; nor yet on the other side poor men that sustain wrong, should be left without remedy, as they must needs be if it were not at some times or other free for them, to make their just complaints.
10. But then you would think at such times as these, wherein it is free for any man that will to signifie and to prosecute his grievances, either by open plea in the Court, or by private petition to the Judge; that every man that is oppressed should make his case known: so as no Magistrate could pretend want of information. But yet it is not so. For many times (which is the other reason) they that are wronged, though they have liberty to complain, are yet held off from so doing upon other considerations. 1. Either they distrust themselves, being but simple men, unskilled in the quillets of the Law; such as neither are able to tell their own tale handsomely, nor have any friend whom they may trust to do it heartily for them. And therefore as good sit still, think they, as stirr in a business, and marr it in the handling. 2. Or perhaps some of their neighbours have told them, what themselves have learned by dear experience, that the Law is both costly and hazardous. There are so many devices to adjourn a hearing, when all things are ready prepared and ripe for it; to fetch about a business again, when a man should think he had brought it to an end; to weary out a weak adversary with torturing delayes, especially if a—foreign. Eu…p. in Orest. act. 5.a poor man contend with a rich, or a plain-dealing man with a crafty companion; (not to mention those fouler corruptions, suborned witnesses, packt juries, and other-like enormities:) that they think it better to be quiet, and to bear their pressures and griefs as well as they can, then to enter into a tedious course of Law, whereof the charge is certain (certain I mean to be great, though how great it will be is uncertain enough) but the issue altogether uncertain. 3. Or it may be they dare not complain, for fear of incurring the farther displeasure of their potent or subtil adversaries: who perhaps, if further provoked by meeting with opposition from them, might sit closer upon their skirts then formerly, and do them a shrewder turn for it another day. And therefore if they look for any favour from them hereafter (and from some persons it must be looked upon as b—gloriantur latrones, ijs se vitam dedisse, quibus non ademe…unt. Cicer. pro Milon.a favour, by those that are not big enough to wrestle with them, that they do them no farther harm;) they must resolve to sit down with the present loss, suffer all and say nothing. Out of those and many other like considerations, (more then I can think of, or if I could, then the time would suffer me to present before you,) the grieved party often forbeareth to complain. And then the Magistrate being not made acquainted with the business, may justly say, Behold we knew it not.
11. And as he may be ignorant in matter of fact, for want of due information: so may he secondly be doubtful in point of right, for want of clear and full evidence. Whereof also there may be divers reasons: and among the rest these which I shall now propose. First, the great diversity, yea sometimes flat repugnancy and contrariety, that is between the informations on the one side, and on the other. For men are extremly partial, and will not tell their own tales with such sincerity and indifferency as they ought: but as much in favour of themselves, and to the prejudice of their adversaries, as they can devise to doe with any shew of probability. We use to say, One tale is good, till another be told: And the proverb is true, in that sence wherein it was first meant, and is commonly understood. Solomon hath a proverb much to the same purpose, [He that is first in his own tale seemeth righteous: Prov. 18.17.but then his neighbour cometh and searcheth him out. Prov. 18.] The meaning is plain, One tale is good; that is, whether it be so or not, it seemeth so at the first hearing. But if we will speak of things, not after the appearance, but according to truth, and pronounce of them as they are, and not as they seem: may we not much rather invert the proverb, and say, One tale cannot be good, till the other be told? That is, whether it be good or not, the Iudge may not give credit to either, till he hath heard both. Nay, may we not many times farther say, when both tales are told, that neither is good? Because there is most-what in every mans tale a mixture of some falshoods with some truths: whereby it may so happen sometimes that he which hath in truth the more equity on his side, by the mingling in some easily discoverable falshoods in telling his tale, may render his cause the more suspicious to him that heareth it, to think the whole tale naught; and he that hath indeed and upon the whole matter the worse cause, may yet by the weaving in some evident truths or pregnant probabilities in the telling of his tale, gain such credit with him that heareth it, that he will be very inclinable to beleeve the whole tale to be good. Or howsoever, they may be both so equally false, or at least both so equally doubtfull: as no one that heareth them, can well tell whether of both to give credit to. It was so in the famous case of the two inmate harlots, whereof King Solomon had the hearing.1 King. 3.16. &c. The living child is mine, the dead one thine, saith the one: No, saith the other, the dead child is thine, and the living mine. Here were presumptions on both sides: (for why should any woman challenge another womans child?) but proofs on neither: (for being there were none in the house but they two, neither of them could produce any witnesses. The case hung thus even: no more evidence on the one side then on the other; no lesse confidence on the one side, then on the other. Solomon indeed by that wisedom wherewith God had endowed him in a transcendent measure, found out a means whereby to turn the scales, to untie that hard knot, and to discover the hidden truth. But what could a Iudge or a Iury of no more then ordinary wisdom then have been able to have said or done in such a case? but even to have left it as they found it? And truly for any I know, Ignorance must have been their best excuse.
12. And as first in the Information, so there may be a defect secondly in the Proofs. He that hath the better cause in veritate rei, may yet fail his proofs, and not be able to make it judicially appear that he hath the better Cause. In which case, the old axiome holdeth, Idem est non esse & non apparere: it is all one in foro externo, and as to the determination aQuod probari non potest, mihi infectum est. Bern. de praecept. & dispens.of a Judge upon the Bench, who is to pronounce secundùm allegata & probata: for a man not to have a right, not to be able to make it appear in a legal way and by such evidence as is requisite in a judicial proceeding, that he hath such a right. Or he may be outsworn by the depositions of the witnesses produced on the behalf of the adverse part: though (it may be) utterly false; yet direct and punctuall against him, and so strong enough howsoever to cast him in his suit. For what Iudge, but the great Judge of heaven and earth, can certainly and infallibly know, when two or three men swear directly to a point, and agree in one, whether yet they swear a falshood or no? Or what should induce a mortall Iudge, not to beleeve them? especially, if withal he see the proofs on the other side to fall short? And if in such a case, following the evidence in the simplicity of his heart, he give away an honest mans right from him to a Knave: he is not to be charged with it, as a perverter of justice, but hath his apologie here ready fitted for him in the Text, Behold we knew it not.
13 Adde hereunto in the third place, the great advantage or disadvantage that may be given to a cause in the pleading, by the artificiall insinuations of a powerfull Orator. That same flexanimis Pitho, and Suadae medulla, as some of the old Heathens termed it, that winning and perswasive faculty which dwelleth in the tongues of some men; whereby they are able not only to work strongly upon the affections of men, but to arrest their judgements also, and to encline them whether way they please: is an excellent endowment of nature, or rather (to speak more properly,) an excellent gift of God. Which whosoever hath received, is by so much the more bound to be truly thankful to him that gave it, and to do him the best service he can with it: by how much he is enabled thereby to gain more glory to God, and to do more good to humane society, then most of his brethren are. And the good blessing of God be upon the heads of all those, be they few or many, that use their eloquence aright; and employ their talent in that kinde for the advancement of justice, the quelling of oppression, the repressing and discountenancing of insolency, and the encouraging and protecting of innocency. But what shall I say then of those, be they many or few, that abuse the gracefulness of their elocution (good speakers, but to ill purposes,) to enchant the ears of an easie Magistrate with the charms of a fluent tongue; or to cast a mist before the eyes of a weak Iury, as Juglers make sport with Countrey people, to make white seem black, or black seem white; so setting a fair varnish upon a rotten post, and a smooth gloss upon a course cloth: as Protagoras sometimes boasted that he could make a bad cause good, when he listed? By which means judgement is perverted, the hands of violence and robbery strengthened, the edge of the sword of justice abated, great offenders acquitted, gracious and vertuous men molested and injured. I know not what fitter reward to wish them for their pernicious eloquence, as their best deserved see; then to remit them over to what David hath assigned them in Psalm. 120. What reward shalbe given or done unto thee, O thou false tongue? Even mighty and sharpe arrowes, with hot burning coales. Psal. 120.I might adde to those, how that somtimes by the subtilty of a cunning sly Commissioner; sometimes by the wilful misprision of a corrupt, or the slip of a negligent, or the oversight of an ignorant Clerk; and by sundry other means, (which in regard of their number, and my inexperience, I am not able to recite:) it may come to passe, that the light of Truth may be so clouded, and the beams thereof intercepted, from the eyes of the most circumspect Magistrate, that he cannot at all times clearly discern the Equity of those Causes that are brought before him. In all which cases, the only Apology that is left him, is still the same as before; even this, Behold we knew it not.
14. But when he perfectly understandeth the whole business, and seeth the Equity of it, so as he cannot plead Ignorance of either: there may yet be thirdly place for his just excuse, if he have not sufficient means wherewith to relieve and to right his wronged brother. A mere private man, that is not in place of authority, may bemoan his poor brother in the day of his adversity, and give him his best advise (to the measure of his understanding) what to do: but can otherwise do very little towards the delivering of him from the mischief that is intended him. Unless perhaps by mediating for him, as well as he can with that little power or interest he hath, either with the adversary, or with the Magistrate, that they would be good to him. And that is ordinarily the utmost that such a person can do for his poor friend: for he may not endeavour, beyond the warrant of his calling, and the sphear of his power. Nay, he cannot do even that, with any great confidence of success, unless he have some special interest either in the Magistrate, or Adversary; especially if the Adversary be either a faithless, or a fickle, or a captious, or a wilfull man, (as few of those that molest others wrongfully, but fall under some part of this character:) yea, he may rather in that case fear, lest possibly by his intervention he should but provoke the adversary the more, and then he should by his aSedulitas illum, quem stuliè diligit, urget. Hor. 2. Epist. 1.officiousness do his friend more harm then good.
15. Not to speak of infinite other impediments, and discouragements, that may frustrate the good desires and endeavours of a mere private man concerning this duty: let us consider how it is with more publick persons; for they are the men, upon whom especially I am now to press this duty. Such persons I mean, as either are indued with publick authority by vertue of their Callings, being seated in the place of Magistracy and Government: or else in regard of the eminency of their condition in the places where they live, have some power among their tenants and neighbours, to sway something with them. Even these also, both the one sort and the other, may many times be destitute of requisite means and abilities, to vindicate those whom they see and know to be wrongfully oppressed out of the hands of their oppressours. Whereof there are, besides divers other, these apparent Reasons.
16. First the laws of men cannot foresee all the mischiefs that may be done in a land: nor can they prevent all those they doe foresee. Wherein is observable a singular preheminence of the holy Law of God, above all humane Laws in the world. The Law of the Lord is perfect Psal. 19. absolutely perfect, to meet with all sinful aberrations whatsoever. But the best Laws, that ever were devised by the wit of man, were imperfect; neither could provide against all emergent abuses and inconveniences. I have seen an end of all perfection, saith David again Psal. 119. but thy Commandement is exceeding broad. Quàm angusta innocentia est, ad legem bonum esse? quantò latiùs officiorum patet, quàm juris regula? Senec. 2 de ira. 27.The Laws of men are but narrow things in comparison, and must of necessity leave out more then they can take in: Gods Commandment only is broad enough to take in all. For instance, I shall name you but one or two, of ten thousand. The unconscionable racking of rents; the selling of cattel to poor husbandmen, that have not their money ready to buy in the markets, upon a years day for almost double the price; the underbuying of commodities far below the worth for disbursing a little money before-hand to supply the present necessity of such a one as might very ill afford such a penniworth; and the like: which are all very grievous oppressions in themselves, and by the Magistrate knowen so to be. Yet what can he do to help it; so long as the Laws have provided no remedy there against? True it is, the Law of God reacheth them all:1 Thess. 4.6. and therefore if any man goe beyond or defraud his brother in any matter, or in any manner, he must not think to escape unpunished, because the Laws of the State under which he liveth taketh no conusance of any such matter. God, who governeth according to his own Law, and not according to mans Law, will undoubtedly be the avenger of all such: But the Magistrate, who is to govern according to the established Laws of his Country, must not stretch himself beyond his Rule; but leave those evils that are without the reach of his authority, to the just vengance of him to whom all vengance belongeth.
17. Secondly, mens Laws are subject (besides that imperfection, Psal. 94.1.) to another great impotency, in this; That they cannot effectually provide against those general inconveniences, for the preventing whereof they are especially devised: without leaving a possibility for particular mischiefs to fall▪ and that right heavily sometimes upon, and much to the prejudice of, some honest well deserving men. Now where a good subject, that meaneth nothing but well, is thus unhappily fallen under the heavy pressure of the Law; aQuis est iste, qui se profitetur omnibus legibus innocentem? Senec. 2. de ira. 27.(and that may be any bodies case) a just and compassionate Magistrate may be heartily sorry for him, and if it lye in his power to procure for him from a higher power some mitigation of the Law, he will do his best to effect it. But for the most part, especially where things are prosecuted eagerly and with malice against the poor man; he cannot devise any means that may be effectual to deliver him, without danger of bringing both himself into trouble, and the Laws into contempt, and of opening a wide gap to the exercising of an arbitrary power by the Judg (then which there is scarce imaginable any evil of more mischievous consequence in a Common-wealth) and to many other mighty inconveniencies.
18. There is yet a third vanity, whereunto (the Law of God only excepted,) all other Laws are subject. That when they are made with as much advised deliberation, and drawn up into a form of words with as much fulness, perspicuity, and caution, as the wisdom of the best heads could possibly contrive: yet the nimble wit of man, within the compass of a few moneths or years, will finde out some hole or other to creep out at; some slight evasion, whereby to slacken the sinews, and to elude the force and intention of the same. By which means many times crafty companions are set without the danger, and honest well-meaning men put beside the benefit of those Laws, which were really intended for the curbing of the one sort, and the protecting of the other; and the Magistrate cannot do withal.
19. These three reasons are taken from the quality of the Laws: I adde but a fourth, taken from the condition of the Times. A good Magistrate may have the hap to fall into such evil times: that if he should attempt to do that service to the publick, by partaking with righteous, and opposing against unrighteous men and causes, with that freedom that would well become him to do, if the times were better, he should not only be sure to lose his labour, but be in danger also to lose his place, by striving against the current to no purpose. Now in such times, if he do not always lend his helpe to those that are hardly dealt withall, in that measure which perhaps they expect: his inability to do them good may be a reasonable excuse for him. But is not this to teach the Magistrate to temporize? Or may he slug in his office, or desert his bounden duty, for fear of Bug-bears, or by pretending there is a Lion in the way? Nothing less. God forbid any man that occupieth the place of the Lords Messenger should utter a syllable of encouragement to any Magistrate, Prov. 26.…3.to make himself a slave to the times; either by running with a multitude to do any evil action for the winning of their favour,Exod. 23.2. or by forbearing (out of a base fear and a faint heart) to do any good, whereunto his power and opportunity will serve him.
20. But the thing I say is this. It is a point of Christian wisdom for a Magistrate or any other man, if the Lord cast him upon evil times, to yield to sway of the times so far, (provided ever, that it be done without sin,) as not wilfully to deprive himself of the power and opportunities of doing the good he can, by striving unseasonably to do more good then he can. The reason whereof is grounded upon that well known Maxim, so generally allowed of by all Divines; That affirmative precepts (such as this of delivering the oppressed, is) do not oblige ad semper, at all times, and in all places, and with all circumstances, as Negative precepts do. But for exercising the offices of such (affirmative) precepts, there must be a due consideration had of the end, and of all requisite Circumstances, to be laid together one against another in the ballance of prudence: and according to the exigence thereof, the duty is for that time to be either performed or omitted. Our Solomon telleth us, Eccl. 3. that there is a time for every thing; Eccl. 3.1. —11.and that every thing is beautiful in its time: implying withal, that taken out of the right time, nothing is beautiful. He saith there also, that there is a time to keep silence, and a time to speak. —7.And surely the evil time is the proper time for keeping silence. Therefore the prudent shall keep silence in that time, Amos 5.13.for it is an evil time.
21. Now seeing that by so many several wayes, as these which I have already mentioned, most of which doe frequently happen (besides infinite more, which may happen, according to the infinite variety of particular occurrents) Magistrates and others may be excused for not helping those to right that suffer wrong: it should make us all very watchful over our speeches, and sparing in our censures, (wherein yet for the most part we take to our selves a marvellous Liberty, a great deal more then becometh us,) concerning the actions and dealings of our Governours. It is no wonder to hear light-headed people, and such as can look but a little way into the affairs of the world, clamorous: as shallowest becks run with the greatest noise, and the emptiest vessels give the lowdest sound. Nor is it a new thing, to see such men, as by their own unconscionable dealings help to make the times as bad as they are, to set their mouthes wide open in bitter invectives against their betters, and to be evermore declaming against the iniquities of the times. But it grieveth my very soul, when I see men otherwise discreet, and such as are in some reputation for vertue and godliness, sometimes to forget themselves so much as they do, and to be so far transported beyond the bounds of sobriety and duty, as to speak their pleasure of those that are in place either of supream, or of high (though subordinate) authority: as if all were naught; every man looked only after his own ease, or his own gain, or his own advancement; but none regarded to amend any thing amiss, or took to heart the wrongs and sufferings of poor men.
22. To see the manifold oppressions that are done under the Sun even in the best times, Eccl. 4.1. & 5.8.(Solomons reign was a time blessed with peace and plenty; yet did he complain of the oppressions of the poor in his dayes, but for all that large measure both of power and wisdom wherewith God had endowed him he could not remedy all) will stir up in every man that hath any holy warmth in him, a just indignation there-against. But commonly (such is our selvishness, we are most fiery, when the mischief lighteth upon our selves, or upon those that stand in some near relation to us. Therefore I cannot in charity but impute those excesses of such men, to their zeal of justice, and indignation against those that either pervert it, or but neglect it: but heightened through the violence of the perturbation, to the distemper of Fury. Which maketh me now and then to think of those words of Solomon: which perhaps hath another meaning, yet are very fitly applyable this way,Eccles. 7.7. in Eccles. 7. Surely oppression maketh a wise man mad. For as a man, who whilest he was master of his reason was quiet and companyable, fallen afterwards raging mad, raileth and striketh and flingeth stones about him, sparing none that cometh within his reach, be he never so good: little otherwise doth a wise man mis-behave himself (in his language) towards his betters, when he is put a little as it were out of his right wits through the distemper of some violent perturbation of minde, by a mis-no…mer called zeal.
23. It would be some bridle both to our tongues and passions, seriously to consider; that it becometh not the servant of God, to speak evil of Governments or Governours openly,2 Pet. 2.10. though some things should be much amiss in the land, and little done in order to the amending thereof: for that is a kinde of blasphemy; for so the Apostles word is. Openly did I say? I did so: because too often men do so. But the truth is, the servant of God is not allowed by his Master to speak evil of dignities; no not in his private chamber; Eccl. 10.20.more yet; not so much as in his private thoughts. Much less, to proclaim the infirmities of his Governours to the wide world, for fear Cham's curse should light upon him: over which he ought rather with blessed Sem and Iaphet to cast the mantle of Charity, Gen. 9.22. &c.to hide their nakedness from the eyes of scorners. Least of all to smite Princes for Equity, and to cry out upon them as men that make no conscience of the discharge of their duty in that their high calling, Prov. 17.26.so long as they are careful in the generality to promote the execution of Iustice within their territories: only for suffering those evils, which they cannot so easily remedy as we can observe; and for not doing that good, which is not altogether in their power to do. So long as God is pleased to suffer noisome corruptions to remain in the hearts of the best, and strong lusts to reign in the hearts of the most; which will be so long as the world lasteth: it cannot be but often times offences will come, disorders and abuses will grow, right will be overborn by might, the plain-dealing will become a prey to the crafty, wrongs and indignities will be offered; which the wisest and greatest and godliest Magistrates shall never be able wholy either to prevent, or remedy.
24. Let it suffice thee, for the possessing thine own soul in patience, to know; that all shall be righted one day. God will set all straight at the last: but that day is not yet. It is thy duty in the mean time, to pity thy superiours, rather then to envie them, that have so much work to doe, and yet are exposed to censure and obloquie, as if they did nothing, because they do not that which never yet any mortal man could do, in suppressing all oppressions. It is thy duty, whatsoever actions of theirs may be capable of a just excuse, or of a fair interpretation, to allow it them: and for what cannot be excused, to mourn for them in secret, 1 Sam. 15.35.but not to make a noise about them openly; when neither thy calling will warrant thee, nor the hope of any good effect to follow upon it can encourage thee so to doe. If they say, Behold we knew it not: whether they say it truly, or untruly, what is that to thee? The judgment of that, I finde in my Text referred to God, and to their own hearts: but no where to thee. Thou must take it for a good excuse howsoever, and rest content therewithall.
25. Secondly, it may be some comfort to the soul of every godly man and Magistrate, amidst all the oppressions and disorders that are done or suffered in the land without redress; if his heart can tell him that he hath not been willingly accessary thereunto, but that he can truly say, Behold we knew it not: that God will admit that his just excuse. God is not (and happy it is for us that he is not) so hard in his righteous judgments, as we are too often in our rash censures. He looketh not to reap, where he hath not sowen: nor will he demand an accompt of a talent, where none was disbursed: nor require of any man above the proportion of that power, wherewith he hath entrusted him; and of those means and opportunities, which he hath vouchsafed him. If there be but a willing minde, and a faithful endeavour, according to power, and as occasions serve, to do his duty chearfully in this, or any other kinde: the Lord will graciously accept it, according to that a man hath, and not according to that he hath not. Thrise blessed therefore is that Magistrate, or other man who ever he be, that hath considered the poor and needy with a compassionate heart,Psal. 41.1. and a—prosilire libet in sorum; commodare alteri vo…em, alteri operam: etsi nihil prosuturam, tamen conaturam prodesse. Senec. de tranquil. c. 1.bent himself with all his strength to deliver them out of their oppressions and troubles; although he have not been able to accomplish it to the full of his desires: for he shall reap the reward of that which is done; and that which is not done, shall never be laid to his charge. Only, that he do not flatter himself with a false comfort: let him be well assured first, that his Excuse will hold water, and that his heart condemne him not as a liar, when he saith, Behold we knew it not. For this Excuse, though sometimes just, as we have now heard at large; yet many times is pretended without cause: which is our next point, now to be considered with more brevity.
26. If to pretend an excuse were sufficient to discharge a man from a fault: amongst so many offences as are in the world, we should have much a doe to finde an offender. Those men that are almost ever behinde with their worke, are yet seldome to seek for an excuse. The disease is Epidemical; I may say, Oecumenical too. We have it by kinde: derived in a perpetual line of succession, from the loins of our first parents. Gen. 3.12. —13.As Adam and Eve were not without their excuse (The woman gave me; and The serpent beguiled me,) so neither was bloody Cain, their first-born without his, (Am I my brothers keeper? Gen. 4.9.) Nor disobedient Saul without his, (The people took of the chief things to sacrifice to the Lord: 1 Sam. 15.15. 1 Sam. 25.11.) Nor churlish Nabal without his, (Shall I take my provision killed for my Shearers, and give it to men I know not whence they be?) Nor, (that I may spare the particulars, and take a world of them together,) will the whole crew of cursed reprobates be without their excuse too, even then when the last sentence is ready to be pronounced upon them,Matth. 25.44. (Lord, we never saw thee hungry, or thirsty, &c.) From Adam the first sinner, who was then presently turned out of Paradise, unto the last damned wretched, who shall be then presently turned into hell: no sinful man but hath at sometime or other bewrayed the leaven of his natural hypocrisie, by excusing his transgressions. Such a proneness there is in all the sons of Adam, Ad excusandum excusationes in peccatis: that it may be said of all mankinde, what is written of the guests that were bidden to the great Supper, Luke 14. They all began with one consent to make excuses.Luke 14.18.
27. The true Reason whereof is, that wretched pride, vain-glory, and hypocrisie, (from which we had all need to pray, Good Lord deliver us) which cleaveth so fast and inseparably to our corrupt natures. Whence it is, that many men, who pass so little for their consciences, yet stand so much upon their credit: As Saul, who using no diligence to regain the favour of God, was yet very solicitous,1 Sam. 15.30. that his honour might be preserved in the opinions of the people. Indeed, we are neither careful to do well, nor willing to hear ill: Loath are we to leave our sins; and we are as loath to own them. And therefore we throw cloaks over them; that the outside may look comely howsoever, and the dishonesty that is underneath may not be seen. Our Saviour speaketh of the Pharisees cloak of hypocrisie; John 15.22. 1 Thess. 2.5. 1 Pet. 2.16.& S. Paul of a cloak of covetousness; and S. Peter of a cloak of maliciousnes. They write of aPlutarch in Lucul.Lucullus, that out of his private wardrobe he furnished the Pretor (his freind) for the adorning of a popular shew with more then two hundred Cloakes: Horace playeth the Poet, and maketh it up b—sibi millia quin que esse domi chlamydum. Horat. 1. ep. 6.five thousand. Every one of us hath the wardrobe of his heart plentifully furnished with these cloakes; even beyond what the Poet could faine of him: Cloakes of all sizes,Mark 10.50. and for all purposes, and to fit all occasions. But as old Bartimeus cast away his cloake, to follow Christ: so must we, if we will be Christs disciples, cast away from about us all these cloakes of vain pretensions and excuses. But that we shall never do to purpose, unless we first cast out from within us that pride and self-love, whose Liveries those Cloaks are. The better we shall learn that first great lesson of self-denial, the less will we seek to excuse our errours with vain pretensions.
28. But the more apt we are by nature to justifie our selves by causeless excuses: the greater ought to be the care of every good man, (the only use I shall now make of this point,) to examine the truth and the weight of those excuses which he pretendeth in his own defence. Whether they have justae excusationis instar, and will bear a good and sufficient plea: or be but rather aforeign. Eurip.shifts, devised to serve a present turn, more for outward shew, then real satisfaction within. Which is that Iudicium cordis, the judgement of the heart, whereunto Solomon, as I told you, referreth over this pretension (Behold we knew it not) to receive its first and most immediate trial. Doth not he that pondreth the heart consider it? What the tongue pleadeth, is not a thing so considerable with God, as how the heart standeth affected.
29. For the approving his heart therefore in this business, before him that knoweth it perfectly, and is able to ponder it exactly: let every Magistrate, and other Officer of justice, consider in the fear of God. First, whether he hath been willing, (so far as his leisure amidst the throng of other his weighty imployments would permit,) to receive the petitions, and with patience to hear the complaints of those poor men, that have fled to him as to a Sanctuary for refuge and succour?Job 29.16. Iob professeth himself to have been a father to the poor: and he is a very unnatural father, that stoppeth his ears against the cryes of his children; or so terrifieth them with his angry countenance, that they dare not speak to him. Solomon in the twenty ninth of this book distinguisheth a righteous man from a wicked by this; that the righteous considereth the cause of the poor, Prov. 29.7.but the wicked regardeth not to know it. He that rejecteth their complaints, or beateth them off with bug-words and terrour in his looks, either out of the hardness of his heart, or the love of ease, or for whatsoever other respect; when he might have leisure to give them audience, (if he were so minded,) and to take notice of their grievances: cannot justly excuse himself by pleading, Behold we knew it not. But I must hasten. Let him consider Secondly, whether he have kept his ear, and his affection equally free to both parties: without suffering himself to be possessed with prejudices against, or to be carried away with favourable inclinations towards the one side more then the other. He is too little a Iudge, that is too much either a friend, or an enemy. Thirdly, whether he hath used all requisite diligence, patience, and wisdom in the examination of those causes that have been brought before him, for the better finding out of the truth; (as Iob searched out the cause which he knew not:) without shuffling over business in post-haste; Job 29.17.not caring which way causes go, so he can but dispatch them out of the way quickly, and rid his hands of them. Fourthly, whether he hath indeed endeavoured to his power to repress or discountenance those that do ill offices in any kinde, tending to the perverting of justice: as namely, Those that lay traps for honest men, to fetch them into trouble without desert; Those that sow discord among neighbours, and stir up suites for petty trespasses and trifles of no value; Those that abett contentious persons, by opening their mouths in their behalf in evil causes; Those that devise new shifts to elude good Laws. Lastly, whether he hath gone on stoutly in a righteous way, to break the jaw-bones of the Lions in their mouths, and to pluck the spoil from between their teeth, by delivering them that were ready to be slain, or destinated to utter undoing by their powerful oppressours: without fearing the faces of men, or fainting in the day of their brothers adversity. He that hath done all this in a good mediocrity, so far as his understanding and power would serve, though he have not been able to remedy all the evils, and to doe all the good he desired; may yet say with a good conscience, and with comfort, Behold we knew it not: and his excuse will be taken, in the judgment both of his own heart, and of God who knoweth his heart; whatsoever other men think of him, or howsoever they censure him. But if he have failed in all, or any the premises; though he may blear the eyes of men with colourable pretences, he cannot so secure his own conscience: much less escape the judgment of God; before whose eyes causeless excuses are of no avail. Which is the last of the three points proposed: whereunto I now proceed.
30. The judgment of a mans own heart, is of great regard in utramque partem, then the censures of all the men in the world besides. Better the world should condemn us, if our own hearts acquit us; then that our hearts should condemn us, and all the world acquit us. This is our rejoycing, the testimony of our conscience, saith S. Paul. The approbation of men may give some accessio… to the rejoycing,2 Cor. 1.12. (the other being first supposed:) but the main of it lieth in the testimony of the Conscience. This is the highest tribunal under heaven: but not absolutely the highest; there is one in heaven above it. St. Paul, who thought it safe for him to appeal hither, from the unjust censures of men: yet durst not think it safe for him to rest here, but appealeth from it to a higher Court, and to the judgment of the great God, 1 Cor. 4. It was a very small thing with him to be judged of mans judgment. 1 Cor. 4.3.So long as he knew nothing by himself, so long as his own heart condemned him not,—4. he passed not much for the censures of men. Yet durst not justifie himself upon the acquital of his own heart. He knew there was much blindness and deceitfulness in the heart of every sinful man: and it were no wisdom to trust to that that might fail. He would up therefore to a higher and an unerring Iudge; that neither would deceive, nor could be deceived: and that was the Lord. I judge not mine own self, saith he, but he that judgeth me is the Lord. Even so here, Solomon remitteth us over, for the triall of our pretended excuses, from our mouthes to our hearts; and from our hearts unto God. If thou sayest, Behold we knew it not: doth not he that pondereth the hearts consider it? &c. As if he had said, No matter for thy words: look to thy heart. If thou pretendest one thing without, and thy conscience tell thee another thing within: thou art foreign, cast and condemned by the sentence of thine own heart. But if thy heart condemne thee not; the more indeed is thy comfort, and the stronger thy hope; yet be not too confident upon it. There is an abyssus, a depth in thy heart which thou canst not fathome with all the line thou hast. Thou hast not a just ballance, wherein to weigh and to ponder thy own heart. That must be left therefore wholy to the Lord, who alone can do it perfectly; and to whose judgment alone every man shall finally stand or fall; and if he deserve to fall, all his vain excuses shall not be able to hold him up.
31. Which of how little avail they are in his sight, let us see in some few examples. What gained Adam by his thin fig-leaves, and thinner Apologie. St Bernard thinketh,Gen. 3.24. his later sin in excusing was in some respects rather greater then his first sin in eating. I dare not say so: yet questionless that excuse of his added a new guilt to the former, and aggravated his fault, to the farther provoking of Gods displeasure. All he could do or say, could neither hide his nakedness, or hold him in Paradise. Gen. 4.12.And was not Cain condemned to be a perpetual runnagate, for all his excuse? And Saul cast both out of Gods favour and the kingdom, for all his?1 Sam 15 26. Luk. 14.24. and so of all the rest. The unworthy guests, as they all made excuses together for company, so were they all excluded from the great supper together for company. And the damned reprobates at the last day shall not with all their allegations procure either any stay of judgment before sentence be pronounced,Matth. 25.46. or the least mitigation thereof after.
32. If it were with Almighty God, as it is with Men: we might conceive some hope, or possibility at least, that a mere pretended excuse might be of some use to us. 1. Possibly, he might take it as it is, and never search farther into it: 2. or he might search into it, and not finde out the vanity and slightness of it: 3. or he might finde it out, and yet let it goe unpunished. But the Text here assureth us, that it is quite otherwise with him, in each of these respects. 1. The Lord will both search it out: for doth not he that pondereth the heart, consider it? and finde it out: 2. for he that keepeth thy soul, doth not he know it? and punish it: 3. for shall not he render to every man according to his works? Each of which Interrogations doth virtually contain a several reason of the point: to let us see how impossible it is that causeless excuses should do us any good before the judgment seat of God.
33. First, they will not avail us, because they cannot escape his search. Doth not he that pondereth the heart consider it? Men are credulous and inconsiderate both wayes: easily induced by a credible accusation, to condemne the innocent; and as easily by a credible apology, to acquit an offender. But the righteous Lord evermore taketh the matter into his due consideration, and pondereth every thing diligently, (for in such like phrases the Scriptures, fitted to our capacities, speak of him:) before he proceed to give sentence. If the cry of the sins of Sodom be grievous, Gen. 18.21.and call importunately upon him for vengeance: yet before he will pour it down upon them in fire and brimstone, he will pause upon it (as it were) a little first; he will go down and see, if their doings be altogether according to that cry, Dan. 5.27, 28.and if not, that he may know it. Neither will he give Belshazzars kingdom from him to the Medes and Persians; before he have weighed him in the ballance, and found him too light. And as he will not take an accusation to the condemning, so neither will he take an excuse to the acquitting of any person; without sifting it well first, and searching into the truth of it. In which search he is most exact and punctual. For he entreth into the reins and kidneys, and pierceth even to the dividing asunder of the joynts and marrow; Heb. 4.12.and pryeth into the most secret in wards, and that with a most curious eye, till he discern the most close and hidden thoughts and intents of the heart. And to make sure work, that nothing may escape his search, by lurking unspied in some remote corner or dark cranny of the heart: he taketh aQuantas…unque tenebras factis tuis superstruxeris, Deus lumen est. Tertul. de poenit. c. 6.a light with him; he bZeph. 1 12. Prov. 16.2.searcheth it with candles, as the Prophet speaketh. To omit those other metaphorical, but significant expressions, here and there scattered in the holy Scriptures, to this purpose: this very phrase used in the Text of pondering the heart, and that other like it in Prov. 16. of weighing the spirits, if there were no other, would sufficiently shew forth the exactness of his proceedings in this tryal. It is taken from the curiosity that men use in weighing gold, or precious quintessences for medicine. It importeth, that if in any thing we pretend a scruple, or but so much as the least grain be wanting of the due weight it should have: it will not pass currant with him, but shall be turned upon us again both to our shame and loss.
34. Secondly, vain excuses will not help us, because the vanity of them cannot scape his knowledge. [He that keepeth thy soul, doth not he know it?] Men are easily deluded with false shews, because they cannot alwayes spy the falseness and emptiness of them: as children are easily made believe that a piece of brass is gold, when they see it glister. And the reason is evident, because men have nothing to judge by but the outward appearance: 1 Sam. 16.17and that can let them in but a very little way into the heart. So that what the Preacher saith Eccl. 8. in respect of other things, holdeth no less in respect of the sincerity of mens hearts, and likewise of their speeches and allegations; Eccl. 8.17.Though a man labour to seek it out, yea, further though a wise man think to know it, yet he shall not be able to finde it. Only the Lord, in whose hands, and before whose eyes our hearts and all our wayes are, he that keepeth our souls, as it is here (Servat, and observat too:foreign the word may import either) he spieth out all our paths, and observeth all our haltings. We deceive our selves, if we think to mock him, or to hide any thing out of his sight.Psal. 44.21. Shall not God search it out? saith David Psal. 44. for he knoweth the very secrets of the heart. Men may search for a thing, and be never the neer; because they cannot search it out: As Laban tumbled over all Iacobs stuff, searching for his Idols, but found them not.Gen 31.34. But where God searcheth, he doth it effectually. Shall not God search it out?
35. Thirdly, vain excuses will not help us, because they cannot exempt us from punishment and the just vengeance of God: for shall not he render to every man according to his works? Men are sometimes swayed with partial affections, to connive at such things as they might redress, if they were so disposed: and are content to take any sorry excuse for a sufficient answer, when it is so thin and transparent, that they cannot chuse but see quite through it; especially if it be tendred by such persons as they desire to shew some respect unto. But with the Lord, there is no respect of persons. He hateth sin with a perfect hatred; and punisheth it, wheresoever he findeth it: with severe chastisements in his own dearest servants and children; but with fiery vengeance and fury powred out upon his adversaries. Where he enjoyneth a duty, he looketh for obedience: and therefore where the duty is unperformed, the disobedience is sure to be punished; let the offender pretend and alledge never so largely to excuse it. Quid verba audiam, facta cum videam? It is the work he looketh at, in all his retributions: and where the work is not done, vain words will not ward off the blows that are to be inflicted for the neglect; nor any whit lessen them, either in their number or weight. Will they not rather provoke the Lord in his just indignation to lay on both more & heavier strokes? For where a duty is ill-neglected, and the neglect ill excused; the offender deserveth to be doubly punished: once for the omission of the duty, and once more for the vanity of the excuse.
36. Let me beseech you therefore (dearly beloved brethren) for the love of God, and your own safety, to deal clearly and unpartially betwixt God and your own soules in this affair, without shuffling or dawbing: and to make straight paths to your feet; Heb. 12.13.lest that which is lame be turned out of the way. Remember that they that trust to lying vanities, Jon. 2.8.(and false pretences are no better) forsake their own mercy. And that fained excuses are but as a staff of reed; a very weak stay for a heavie body to trust to for support: which will not only crack under the weight; 2 King. 18.21but the sharp splinters thereof will also run up into the hand, of him that leaneth upon it. You see, what God looketh at. It is the heart, that he pondereth: and the soul, that he observeth: and the work, that he recompenseth. Look therefore that your hearts be true, and your souls upright, and your works perfect: that you may never stand in need of such poor and beggarly shifts, as forged pretences are; nor be driven to fly for refuge to that which will nothing at all profit you in the day of wrath and of triall. Let your desires be unfeighned, and your endeavours faithful, to the utmost of your power to doe Iustice, and to shew Mercy to your brethren; and to discharge a good Conscience in the performance of all those duties that lye upon you by vertue, either of your general calling as Christians, or of your particular vocations, what ever they be, with all diligence and godly wisdom. that you may be able to stand before the judgment seat of the great God with comfort; and out of an humble and well-grounded confidence of his gracious acceptance of your (imperfect, but sincere) desires and endeavours in Christ, not fear to put your selves upon the triall; each of you in the words of holy David Psal. 139. Try me O God, Psal. 139.and seek the ground of my heart: prove me and examine my thoughts. Look well if there be any way of wickedness in me; and lead me in the way everlasting; in the way that leadeth to everlasting life. Which great mercy the Lord of his infinite goodness vouchsafe unto us all, for his dear sons sake Jesus Christ our blessed Saviour. To whom &c.