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<DATE>2012-03-12</DATE>
<RESPSTMT>
<NAME>Simon Charles</NAME>
<RESP>MURP</RESP>
</RESPSTMT>
<ITEM>Proofed and reviewed.</ITEM>
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<VID>173660</VID>
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<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="1" MS="y">
<P>IETHROES COVNSELL TO MOSES: OR, A DIRECTION FOR MAGISTRATES. A Sermon preached at S^t^. Saviours in Southwarke. March 5. 1621. Before the Honourable Iudges by that Reverent Divine THOMAS SVTTON D^r^. in Divinity.</P>
<Q><BIBL>LEVIT. 19.15.</BIBL>
<P>Ye &s;hall doe no unrighteou&s;ne&s;&s;e in judgement; thou &s;halt not respect the per&s;on of the poore, nor honour the per&s;on of the mighty; but in righteou&s;ne&s;&s;e &s;halt thou judge thy neighbour.</P></Q>
<P>LONDON, Printed by WILLIAM IONES, dwelling in <HI>Red-cro&s;&s;e-&s;treete.</HI> 1631.</P>
</DIV1>
<DIV1 TYPE="dedication">
<PB REF="2" MS="y">
<PB REF="2" MS="y">
<HEAD>TO THE RIGHT HONOVRABLE SIR ROBERT DVCE, Knight Barronet, Lord Major of the City of LONDON: and to the Right Wor&s;hip|full the Sheriffes and Aldermen of the &s;ame; <HI>W. I.</HI> P. wi&s;heth increa&s;e of knowledge and grace in Chri&s;t here, that you may reigne with him hereafter in glory.</HEAD>
<P>_HAVING a Sermon come to my hands, of the Coun&s;ell of <HI>Iethro</HI> gi|ven to <HI>Mo&s;es</HI> the &s;ervant of the Lord, how hee might with more ea&s;e to him&s;elfe and the people decide all controver&s;ies; as it was preached before the Iudges in <HI>Southwarke,</HI> by that Reverend and learned Divine, <HI>Mr. Dr. Sutton,</HI> late Preacher at <HI>Saviours:</HI> The which Sermon giveth direction, not onely to Iudges, but al&s;o to all Magi&s;trates in the Land, how to carry them&s;elves in their &s;everall places against all offenders, and betwixt man and man: It being a &s;ubject of &s;o nece&s;&s;ary a u&s;e; it is thought meete to publi&s;h it in the&s;e evill times, becau&s;e the &s;eate of Iustice is now had in much contempt by many who live as if there were no God in heaven to behold their wickedne&s;&s;e, nor
<PB REF="3" MS="y"> Magi&s;trate on earth to puni&s;h their horrible crimes. And &s;eeking out for a Patron, I thought fit to dedicate it to your Honour, and Wor&s;hips: To your Honour, who in your Shreivalty &s;hewed your great zeale and love to the Go&s;pell of Chri&s;t, that upon a di&s;covery of the practi&s;es of Ie&s;uites and Priests, ro&s;e at midnight to execute the warrant of <HI>Sir Robert Nanton,</HI> then Secretary to King <HI>Iames</HI> of mo&s;t ble&s;&s;ed memory; where was taken &s;eventeene Altars for their Popi&s;h Ma&s;&s;e, ten Copes, twelve or thirteene Surpli|ces, above ten thou&s;and Popi&s;h bookes, be&s;ides &s;everall pac|kets of Letters, partly come from <HI>Bruxels,</HI> and going to <HI>Bruxels,</HI> &amp;c. And &s;eeing the Lord hath advanced your Honour into the chaire of <HI>Mo&s;es,</HI> under our gracious Sove|raigne Lord King <HI>CHARLES,</HI> the Lord give you courage and zeale, against all Popi&s;h &s;uperstitition and Idolatry: reque&s;ting you that you would be plea&s;ed to peru&s;e the &s;hort directions in it: That &s;o you may with the re&s;t of your Right Wor&s;hipfull Brethren, the better direct all and &s;everall Of|ficers in their &s;everall places, under you in your &s;everall Wards; that they al&s;o may be men of courage, fearing God. To that end I be&s;eech the Lord of heaven, who directed his &s;ervant <HI>Mo&s;es,</HI> &s;o to direct your hearts, that you may have both the courage and zeale of <HI>Mo&s;es,</HI> again&s;t all idolatrous Priests and Ie&s;uites that &s;warme in the Land, who&s;e trea|cherous practi&s;es this worthy Sermon doth at large di&s;co|ver: and &s;o put them out of all hope of gaining any Pro&s;e|lites here among you. Thus daily praying unto the Lord on your behalfe, I humbly take my leave.</P>
<CLOSER><SIGNED>Your Honours, and Wor&s;hips, to be commanded in the Lord Ie&s;us: <HI>W. I.</HI> P.</SIGNED></CLOSER>
</DIV1>
<DIV1 TYPE="prayer">
<PB REF="3" MS="y">
<HEAD>Dr. SVTTONS Prayer.</HEAD>
<P>OH mo&s;t gracious and mo&s;t glorious God, before whom the Sunne and the Moone become as darkne&s;&s;e, the ble&s;&s;ed An|gels &s;tand ama&s;ed, and the glorious Cherubims are glad that they may cover and hide their faces, as not daring to behold that in|comprehen&s;ible greatne&s;&s;e, and that infinite goodne&s;&s;e which thou art; with what confidence &s;hall we forlorne &s;inners be ever once able to appeare before thy all &s;eeing providence, that terrible and angry countenance, that &s;inne-revenging ju&s;tice of thine, which is &s;o fierce and terrible, that it will &s;hake the heavens, melt the mountaines, dry up the &s;eas, and make the talle&s;t Cedars in Lebanon to tremble: Good Lord, where &s;hall we hide our &s;elves from thy pre&s;ence; ma&s;&s;es of corruption, mountaines of &s;inne, dead and dry trees, fit fewell for thy fierce wrath to worke upon: if we &s;hould climbe up into heaven to hide us from thee, thou art there, or goe downe into the bottome and depth of hell, thou art there al&s;o; or take the wings of the morne, and fly to the utmo&s;t part of the &s;eas even there al&s;o will thy all&s;eing eye behold us, and thy right hand will quickly vi&s;it and finde us out: we will therefore here di&s;&s;olve and melt our &s;elves into a floud and foun|taine of many teares, bewailing and bemoaning our wofull and mi&s;erable e&s;tate; for albeit by rea&s;on of that &s;oule Chaos, and &s;taine of naturall corruption and originall &s;inne, we have de&s;erved long &s;ince to have had the &s;weete i&s;&s;ue of all thy good ble&s;&s;ings to be &s;topped and dried up, thy milde and gentle corrections to be turned into the &s;odaine execution of bloody tortures and fearefull judgements upon us even in this life, and at our departing out of this world to be plunged everla&s;tingly into a pit of de&s;truction, there to be fryed and &s;corched with Satan and his Angels for ever|more. And yet for all this, O Lord, wee have never cea&s;ed to adde oyle unto this flame, and to blow up the coales of thy feare|full di&s;plea&s;ure, through the hot and eager pur&s;uit of many loud crying actuall &s;innes and tran&s;gre&s;&s;ions; &s;o that from the crowne of the head to the &s;ole of the foote, there is not one place &s;ound
<PB REF="4" MS="y"> or whole within us, but we are all full of &s;ores and &s;wellings, and botches, full of &s;inne, full of corruption: our under&s;tandings which &s;hould have knowne thee to be our true God, and him whom thou ha&s;t &s;ent Ie&s;us Chri&s;t our Redeemer, the&s;e are blinded and mi&s;&s;ed with ignorance and doubting, our affections which &s;hould have beene good guides to have directed our feete into the way of peace, they are become &s;wift me&s;&s;engers of Satan to buffet us; our bodies which &s;hould have beene &s;weet Temples for thy ble&s;&s;ed Spirit to dwell and lodge in, they are &s;inks of &s;inne, and cages of filthy birds: our eyes O God, are like open win|dowes, and doores to receive &s;inne, our hearts like common Innes to lodge &s;inne, our heads like skilfull Politicians to contrive &s;inne, our tongues &s;mooth and &s;weet Oratours to pleade for the maintaining of &s;inne, and all our hands like &s;tout &s;ouldiers and couragious Champions to fight in the defence of &s;inne. Thus have we waged and managed warre again&s;t thee our God, ever &s;ince we were borne, &s;o that now thou mai&s;t ju&s;tly &s;pue us out of thy mouth, cut us off in the mid&s;t of our &s;innes, come among&s;t us this very pre&s;ent, and binde us hand and foot, and at the end of the&s;e few and mi&s;erable dayes &s;end us all into hell together, that &s;o Sa|tan might pay us our wages onely, whom thus long we have o|beyed and &s;erved: thus emptying our &s;elves from all tru&s;t and confidence in the arme of fle&s;h, we fly unto thee O God, the an|chor of our hope, and the tower built for our defence, with many deepe &s;ighes and groanes from our perplexed con&s;ciences and di&s;|ca&s;ed &s;oules, mo&s;t humbly intreating thee to be gracious and mer|cifull to all our &s;innes, for they are wondrous great, make it thy glory to pa&s;&s;e by and to winke at them; poure into our &s;oules the oyle of thy mercies, &s;upple our hard and dry hearts with the &s;weete influence of thy be&s;t graces, and cure all our &s;welling wounds with the true balme of <HI>Gilead;</HI> purge (good Lord) and clean&s;e all the polluted and infected corners of our hearts, that though at this day our &s;innes be as olde as <HI>Adam,</HI> as numberle&s;&s;e as the &s;tarres of heaven, as high as the talle&s;t Cedars in the for|re&s;t, Lord plucke them up by the rootes, bury them in everla&s;ting forgetfulne&s;&s;e, that they may never &s;toppe the i&s;&s;ue of thy ble&s;|&s;ings, nor draw downe upon us the vialls of thy wrath, nor be a wound and griefe to our troubled con&s;ciences in this life, or
<PB REF="4" MS="y"> worke de&s;paire in us at the end of our dayes; nor &s;tand up in judgement to be the utter ruine and condemnation of our &s;oules and bodies at the la&s;t day. Good Lord prepare us all for a better life, fit us all for the kingdome of thy Sonne Chri&s;t Ie&s;us, guide us all with thy ble&s;&s;ed Spirit, tutor us out of thy holy word, hum|ble us by thy mercifull corrections, and by thy fatherly ble&s;&s;ings, wed our affections, and knit our hearts more neere unto thee in newne&s;&s;e of life, than ever heretofore they have beene: that li|ving as becommeth thy obedient children and &s;ervants an holy and a religious remnant of our dayes, we may by thy grace and mercy be partakers of a joyfull and a comfortable death, and after death of a glorious re&s;urrection to everla&s;ting life &amp; peace among thy Saints. Neither do we pray to thee for our &s;elves only, but for all people and Nations of the earth, but more particularly for the place in which we live, and therin according to our bounden duty for thy &s;ervant &amp; our Soveraign, <HI>Charles,</HI> by thy &s;pecial providence King of <HI>Great Britaine, France</HI> and <HI>Ireland,</HI> Defender of the mo&s;t true, Ancient, Catholicke and Apo&s;tolike faith, and in all cau&s;es, and over all per&s;ons within the&s;e his Maje&s;ties Realmes and Do|minions next under thee and thy Sonne Chri&s;t Ie&s;us &s;upreme Go|vernour, adde unto his dayes, as thou did&s;t unto the dayes of <HI>He|zekiah,</HI> that he may enjoy a long and a pro&s;perous reigne over us; and in the meane time remember him in goodne&s;&s;e for the good he hath done already to thy Church. Be&s;tow the &s;weete&s;t of thy ble&s;&s;ings upon our gracious Queene <HI>Mary,</HI> our hopefull Prince <HI>Charles,</HI> and the re&s;t of tho&s;e royall branches beyond the &s;eas, &s;ea&s;on them in their young and tender yeares with thy feare, that they may be great in thy favour: and if it may &s;tand with thine eternall Decree, let us never want a holy and a religious man of that hou&s;e and line to governe the &s;cepters of the&s;e King|domes, and to maintaine the preaching of thy glorious Go&s;pell within the&s;e his Maje&s;ties Realmes and Dominions &s;o long as the Sunne and Moone endures. Ble&s;&s;e our King with an honou|rable, valiant and a religious Councell and Nobility, ble&s;&s;e him with a learned, painfull, and a zealous Clergy, by what names or titles &s;oever they be called, whether they be Arch-Bi&s;hops, or Bi&s;hops, and all other painfull labourers in this thy Vineyard: ble&s;&s;e him with a wi&s;e, prudent, and a religious Gentry: ble&s;&s;e him
<PB REF="5" MS="y"> with a peaceable, a loyall and a religious Commonalty, and good God we be&s;eech thee to &s;hower downe thy ble&s;&s;ings upon the right hand and upon the left to them whom it hath plea&s;ed thee to &s;end to this Congregation, that by the ble&s;&s;ing of thy good Spi|rit when&s;oever they &s;hall &s;tand on thy Mountaine to deliver a Me&s;&s;age from thee, give them good Father, (what wilt thou give them?) give them wi&s;e and under&s;tanding hearts, that they may open to thy people the wondrous things of thy law; good Fa|ther touch their tongues with a coale from thy holy Altar, that by the ble&s;&s;ing of thy holy Spirit they may be able to worke &s;ome holine&s;&s;e in the hearts of a &s;infull and unbeleeving people: and cut downe the head and &s;trength of &s;ome &s;inne that remaineth in us: and to this end and purpo&s;e make them &s;ound in thy Do|ctrines, terrible in thy threatnings &s;weet in thy comforts, power|full and effectuall in all thy per&s;wa&s;ions; and mercifull Father make thy word like the bow of <HI>Ionathan,</HI> and like the &s;word of <HI>Saul</HI> or <HI>Gideon,</HI> that never returned empty from the blood of the &s;laine, and the fat of the mighty.</P>
<P>La&s;tly, we come unto thee for our &s;elves againe thy mo&s;t un|worthy &s;ervants, that are here a&s;&s;embled in a reverent feare of thy mo&s;t holy and ble&s;&s;ed name, mo&s;t humbly intreating thee in Ie&s;us Chri&s;t to be gracious and mercifull to all our &s;innes, and to be effe|ctually pre&s;ent with thy ble&s;&s;ed Spirit in the mid&s;t of us all, and grant that thy word may drop and di&s;till upon our tender con&s;ci|ences, like raine upon the mowen gra&s;&s;e, and as dew comes down from heaven to water the earth; take away the &s;cales of igno|rance from all blind and dark under&s;tandings, remove farre from us all lets and hinderances whereby the ble&s;&s;ed &s;eed of thy word hath bin to many and &s;undry times made unfruitfull in the hearts of &s;infull and unbelieving people: and to every &s;oule that is pre|&s;ent in thy hou&s;e this day, or at any other time, grant us all holy diligence to &s;eeke thee, godly wi&s;dome to know thee, and &s;ancti|fied under&s;tanding to finde thee aright; that &s;o thy word may prove the &s;weet &s;avour of life unto everla&s;ting life, through Ie&s;us Chri&s;t our Lord and only Saviour; in who&s;e mo&s;t holy and ble&s;|&s;ed name we are bold to conclude the&s;e our weake and imperfect prayers in that perfect forme of prayer which Chri&s;t hath taught us, &s;aying, <HI>Our Father, &amp;c.</HI></P>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="sermon">
<PB N="1" REF="5" MS="y">
<HEAD>A DIRECTION FOR MAGISTRATES.</HEAD>
<EPIGRAPH>
<Q><BIBL>EXOD. 18. Chap. Ver&s;e 21.</BIBL>
<P>Moreover, provide thou among all the people, men of courage, fearing God, men dealing truly, hating covetou&s;ne&s;&s;e, and appoint &s;uch over them to be Rulers over thou&s;ands, Ru|lers over hundreds, Rulers over fifties, and Rulers over tennes.</P></Q>
</EPIGRAPH>
<P>_THERE are in the body naturall three principall members, the li|ver, the heart, and the braine, re&s;embling three principal mem|bers in the body politicke, the Magi&s;trate, the Phy&s;itian, and the Divine. The liver is the beginning of naturall faculties, &s;egregates the humours, ingenders ali|mentall
<PB N="2" REF="6" MS="y"> blood, and by veines &s;ends it into the body of man from noxious humours, whereby it may be indangered, and pre&s;cribes whole&s;ome diet, whereby it may be pre&s;erved and kept in health. The heart is the beginning of vitall facul|ties, generates vitall &s;pirits, &s;ends them into eve|ry particular member: Like to this is the Di|vine, for hee is <HI>Principium,</HI> though not <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 word"> of generation, nor <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 word"> of Radication, yet to u&s;e the word of the Anatomi&s;t, he is <HI>Principium</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 word"> of di&s;pen&s;ation of the vitall &s;pirits, hee takes a man where the Phy&s;itians leave him, makes him of <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 word"> to be <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 word">, of a natu|rall to bee a &s;pirituall man, tran&s;formes him from a meere man to be a pure Saint. The braine is the beginning of animall faculties, chiefe com|mander of the body, &s;its in the highe&s;t roome, as in her royall pallace, compa&s;&s;ed about with the <HI>Cranium,</HI> the <HI>Pericranium,</HI> and the two <HI>Me|ninges,</HI> which are like &s;trong Ca&s;tles and Coun|termures again&s;t forraigne inva&s;ion; it hath the five externall &s;en&s;es as intelligencers, to give no|tice what is done abroad, the co~mon &s;en&s;e, he fan|ta&s;y, the under&s;tandings privy coun&s;ellors, the me|mory as regi&s;ter &amp; book of records, yet the brain is not idle, but bu&s;ied in tempering the &s;pirits re|ceived from the heart, &s;ending them by nerves into the old body, and thereby giving &s;en&s;e and motion to each part: And this braine is the fit embleme of a good Magi&s;trate, who as he hath forts and guards, and Coun&s;ellours, and records,
<PB N="3" REF="6" MS="y"> &s;o mu&s;t he know that he hath them not for his owne u&s;e, but for the benefit of the body Poli|tique; and therefore mu&s;t be&s;tirre him&s;elfe in tempering the &s;pirits received from the heart, I meane in making u&s;e of &s;pirituall coun&s;ells recei|ved from the Mini&s;ter of the Go&s;pell. Now as the body Naturall is in be&s;t e&s;tate when all the&s;e three are well affected, but very ill at ea&s;e if there be a di&s;temper or dy&s;cracie in any of them; &s;o in the body Politique, if the Phy&s;itian, the Divine, and the Magi&s;trate, be faithfull in their places, and follow the rule of their bookes, there would be no complaining in our &s;treetes: But if the Phy|&s;itian in&s;tead of whole&s;ome Phy&s;icke, mini&s;ter nothing but hemlocke; the Divine in &s;tead of whole&s;ome Doctrine broach nothing but here&s;ie and curio&s;ity; the Magi&s;trate turne ju&s;tice into wormewood: then is the head &s;icke, and the heart heavie, and in the Symptomes of death upon the whole body, once more. Of all parts in the bo|dy Naturall the braine is mo&s;t &s;ubject unto di&s;ea|&s;es, and of all parts in the body Politique the Ma|gi&s;trate mo&s;t obnoxious to &s;lips and falls. Fir&s;t, becau&s;e he hath many provocations which others want. Secondly, he wants a benefit which others have, he is not freely reproved, as others are. Thirdly, becau&s;e of tho&s;e <HI>Cubiculares Con&s;iliarij,</HI> as <HI>Lyp&s;ius</HI> calleth them, <HI>Politic. cap.</HI> 9. <HI>lib.</HI> 3. <HI>Tineae et Sorices Palatij,</HI> the&s;e rattes and mothes of the Court that feede upon other mens wants, live by other mens lo&s;&s;es; and as the common &s;ouldier, in <HI>Tacitus in Pompeium, Mi&s;eri&acirc; no&s;tr&acirc; magnus es,</HI>
<PB N="4" REF="7" MS="y"> grow great by others mens mi&s;eries, who &s;ell their Ma&s;ters favours, as <HI>Zoticus</HI> in <HI>Lampridius</HI> &s;olde the faire promi&s;es of <HI>Heliogabolus;</HI> and are alwayes ready for their owne advantage to ap|plaud their Ma&s;ters wor&s;t and ba&s;e&s;t actions.</P>
<P>Hence is it, that <HI>Iethro</HI> gives this good directi|on to <HI>Mo&s;es,</HI> the Iudges and Magi&s;trates which thou doe&s;t appoint mu&s;t be men of courage, fea|ring God, dealing truly, hating covetou&s;ne&s;&s;e. Which words have in them, 1. A <HI>Quis,</HI> 2. A <HI>Quos,</HI> 3. A <HI>Quibus.</HI> The <HI>Quis</HI> is <HI>Mo&s;es, Sed con&s;ulto Domino,</HI> and gives this conclu&s;ion, that the ordi|nation of Iudges and Magi&s;trates is of God. In the beginning of time the Lord pre&s;cribed to the heavens their cour&s;es and motions, and they ob|&s;erve them; to the Elements he &s;et bounds and limits, and they keepe them; the bees he gave a King, &s;aith <HI>Elian de hist. animal. lib.</HI> 1. <HI>cap.</HI> 11. and they obey him; to man hee gave lawes, and hee tran&s;gre&s;&s;ed them, wrote them in his heart, and man blotted them out. Againe, when&s;oever the Heathen made lawes, they were wont to father them upon &s;ome of their gods, thereby to pur|cha&s;e credit and reverence: When <HI>Licurgus</HI> made lawes for the <HI>Lacedemonians,</HI> he fathered them up|on <HI>Apollo: Minos</HI> for the <HI>Cretians,</HI> he fathered them upon <HI>Iupiter, Solon,</HI> and <HI>Draco:</HI> For the <HI>A|thenians,</HI> they fathered them upon the Godde&s;&s;e <HI>Minerva,</HI> as <HI>Diodorus Siculus</HI> reports of them. When <HI>Numa</HI> made lawes for the <HI>Romans,</HI> he fa|thered them upon the Godde&s;&s;e <HI>Egraecia,</HI> as <HI>Plut.</HI> in the life of <HI>Numa Pompilius</HI> reports. When <HI>A|nachar&s;is</HI>
<PB N="5" REF="7" MS="y"> the <HI>Scythian</HI> Philo&s;opher made lawes for the <HI>Scythians,</HI> hee fathered them upon <HI>Za|molxis,</HI> as <HI>Vives</HI> upon <HI>Aug.</HI> and <HI>Herodotus</HI> in his <HI>Melpomene</HI> have related: but all this could not refraine wilfull man from exorbitancy and mani|fe&s;t riot again&s;t God. It is true of him which the olde <HI>Lacedemonians</HI> &s;aid of the olde <HI>Athenians,</HI> they knew what was to be done, but did it not; and which the <HI>Cimickin Laertius</HI> objected to the Philo&s;ophers of <HI>Greece,</HI> they had good lawes, but practi&s;ed them not, they made no more account of lawes than <HI>Remus</HI> in <HI>Livie, dec.</HI> 1. <HI>lib.</HI> 1. of be|&s;triding the walls which <HI>Romulus</HI> had built, hee &s;tood in no more awe than the frogges in the fa|ble of leaping over the jawes of the lion, when he was couchant and fa&s;t a&s;leepe; and therefore did God appoint the Magi&s;trate to put life into this dead letter, and made him <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 span">, as <HI>A|ri&s;totle</HI> calls him, <HI>Ethi. lib.</HI> 5. <HI>cap.</HI> 4. a living law, that the&s;e two, the Law and the Magi&s;trate, the one as a &s;word, the other as a &s;ouldier to draw it, the one as a &s;overaigne medicine, the other as a Phy&s;itian to apply it, the one as a pibble gathered out of the &s;treame, the other as a skilfull <HI>David</HI> to &s;ling it, might unite the forces to the utter extirpation of idolatry, the protection of ju&s;tice, the &s;upporting of &s;ound religion, the di&s;para|ging of &s;inne: and this is the authority they have from God.</P>
<P>In which point wee mu&s;t with <HI>Tully</HI> di&s;tingui&s;h the power it &s;elfe. Secondly, the meanes of at|taining. Thirdly, the manner of execution. The
<PB N="6" REF="8" MS="y"> fir&s;t is allwayes of God, but not the &s;econd nor the third; <HI>Potestatem Deus di&s;tribuit,</HI> God gives the power. <HI>Elationem potentiae malitiam venit,</HI> &s;aith <HI>Gregor.</HI> as he is quoted by the ordinary glo&s;&s;e; If the Magi&s;trate be good, he is &s;et there for the good of the people, if wicked, he is &s;et there for the &s;inne of the people; <HI>Saul</HI> is appointed by God as well as <HI>David, Nero</HI> as well as <HI>Io&s;iah,</HI> and <HI>A&s;hur</HI> as well as <HI>Mo&s;es</HI> or <HI>Io&s;hua;</HI> But the one is &s;tirred up to be the Saviour of the people, as <HI>Ehud</HI> was, <HI>Iud.</HI> 3.15. the other as the rod of his wrath, as <HI>A&s;hur</HI> was: <HI>E&s;a.</HI> 49.23. Kings &s;hall be thy nur&s;ing fathers, and Queenes thy nur&s;es: Nor from Chri&s;t, who commands to giue unto <HI>Ce&s;ar</HI> that which is due unto him, <HI>Mat.</HI> 22.21. nor from <HI>Peter,</HI> who bids honour the King, 1. <HI>Pet.</HI> 2: 27. nor from <HI>Paul,</HI> who bids pray for Kings and Magi&s;trates, 1. <HI>Tim.</HI> 2: 2. nor from <HI>Mo&s;es,</HI> who commands not to raile upon the Iudge, nor &s;peake evill of the ruler of the people, <HI>Ex.</HI> 22.28. It is true of them which God &s;aid to <HI>Samuell</HI> concerning the Iewes, when they di&s;|liked their pre&s;ent government, they have not ca&s;t away thee, but they have ca&s;t away mee, that I &s;hould not rule over them, 1. <HI>Sam.</HI> 8.7. The o|ther is the Papi&s;t, who denies not temporall au|thority of our Kings and Iudges, yet tyes one of the Magi&s;trates hands, le&s;&s;ens his authority, and limits him only <HI>ad Temporalia,</HI> and for &s;piri|tuall matters, he hath no more to doe with them than <HI>Vzzah</HI> had to touch the Arke, who for his paines was &s;triken with death. 2. <HI>Sam.</HI> 6.7. hee
<PB N="7" REF="8" MS="y"> dares not denie but Magi&s;trates be gods, for <HI>Da|vid</HI> &s;hould confute him; <HI>I have &s;aid yee are gods. P&s;a.</HI> 82. but yet &s;ay of them as the <HI>Aramite</HI> &s;aid of the God of <HI>I&s;raell,</HI> that he was <HI>the God of the Mountaines, not of the Vallies,</HI> 1. <HI>King.</HI> 20.28. they be gods and governours of the Laitie, not of the Clergie; For the Councell of <HI>Constance: Se&s;&s;.</HI> 31. <HI>Laicus in clericum iuri&s;dictionem non habet.</HI> The Councell of <HI>Trent. Se&s;&s;.</HI> 25. <HI>Per&s;onarum Ec|cle&s;ia&s;ticarum immunitas ade&ograve; instituitur: Beller. lib: de eler: cap.</HI> 28. <HI>clerici non po&s;&s;unt &agrave; iudice politico puniri, nec &s;unt Reges Clericorum &s;uperiores, idque habuit iure divino.</HI> The exemption is by a divine right, &s;aith the &s;ame Cardinall gain&s;t <HI>Berclay. cap.</HI> 34. quite contrary to the order and cour&s;e of Scripture, for <HI>David</HI> had the &s;ame power over the high Prie&s;ts that Kings have over their &s;ub|jects, and calls <HI>Zadoc</HI> the Prie&s;t and <HI>Nathan</HI> the Prophet his &s;ervants, 1 <HI>Kings</HI> 1. <HI>Salomon</HI> his &s;onne turned <HI>Abiathar</HI> out of the Prie&s;thood, that the word of the Lord might be fulfilled which was &s;poken again&s;t the hou&s;e of <HI>Ely,</HI> 1 <HI>King</HI> 2.27. Which text hath &s;o puzled <HI>Bell.</HI> writing again&s;t <HI>Berclay,</HI> that hee is glad to confe&s;&s;e that in <HI>Salo|mons</HI> time Prie&s;ts were &s;ubject unto Kings: <HI>Chri|&s;tus &s;olvit &amp;c. Math:</HI> 17, 24, 25. <HI>Paul</HI> appealed <HI>ad Cae&s;arem, non ad Petrum,</HI> and he hath warrant, <HI>Act.</HI> 23.11, when Saint <HI>Chri&s;o&s;tome</HI> expounded that of the Apo&s;tle <HI>Rom.</HI> 13. &s;peaketh thus &amp;c. con&s;o|nant to this is <HI>Tert: lib. de Idela: cap.</HI> 15. and St. <HI>Bernard ad Archiepi&s;copum Senonen&s;em Epi&s;t:</HI> 42. <HI>Si omnis anima et iam et ve&s;tra quis vos accepit ab
<PB N="8" REF="9" MS="y"> vniver&s;itate, &s;i quis tentat excipere conatur decipere.</HI> For conclu&s;ion note, onely how <HI>Bellarmine</HI> in this point hath contradicted him&s;elfe in writing again&s;t <HI>Barclay, cap.</HI> 34. his po&s;ition is, <HI>Clerici ex|empti &s;unt non &s;olum privilegijs Principum, &s;ed jure divino:</HI> and yet in his 1 <HI>Lib. Eccle&s;iae de membris militantis,</HI> intituled <HI>De Clericis cap.</HI> 28. <HI>Nullum po|te&s;t deferri Dei verbum quo i&s;ta Clericorum exceptio confirmetur: Propo&s;.</HI> 4. In the fir&s;t skirmi&s;h he is like to <HI>Thra&s;ilius</HI> in <HI>Anthonies Deipno&s;oph lib.</HI> 12. challengeth every page of Scripture to be their advocate, that if it were po&s;&s;ible for paper and inke to blu&s;h, his bookes would be as red as his Bonnet, and at the parting he is willing to con|fe&s;&s;e, that there is no expre&s;&s;e precept of Scrip|ture for it. I end with the &s;peech of <HI>Con&s;tantine</HI> the great, noted by <HI>Theodoret, lib.</HI> 1. <HI>cap.</HI> 20. when he exiled <HI>Eu&s;ebius</HI> Bi&s;hop of <HI>Nicomedia, Si quis Epi&s;|pi&s;coporum in con&s;ulto tumultuatur meae authoritati illius audacia coarcebitur.</HI></P>
<P>If it be Gods prerogative to appoint Magi|&s;trates, what may we thinke of them that would wring this power from God, and ca&s;t it upon him that &s;its in the Temple and advanceth him|&s;elfe above all that is called God, making him|&s;elfe the King of all other Kings, to whom all Kings and Kingdomes mu&s;t doe homage and pay tribute, the greate&s;t Monarchs mu&s;t fall downe and ki&s;&s;e the feete of his Holine&s;&s;e, as they &s;ay their bookes <HI>Sacrarum Ceremoniarum, lib.</HI> 1. <HI>cap.</HI> 3. <HI>&s;ect.</HI> 2. The Emperour mu&s;t hold his &s;tirrop when he mounteth, the bridle when he lighteth, beare
<PB N="9" REF="9" MS="y"> his traine when he walketh, holde the ba&s;on when he wa&s;heth; he now acts the &s;ame part that the Divell acted, <HI>Matth.</HI> 4.9. and takes upon him as he did to di&s;po&s;e of all the Kingdomes of the earth; and we may &s;ay of him as <HI>Irenaeus</HI> &s;aid of the Divell, <HI>Mentitur Diabolus, nam cujus ju&s;&s;u ho|mines creantur, illius ju&s;&s;u regna constituuntur.</HI> Who knowes not that <HI>Fredericke</HI> the fir&s;t was deprived of his Kingdome by Pope <HI>Alexander</HI> the third, as <HI>Petrus Iu&s;tinianus</HI> reports in his <HI>Lib.</HI> 2. <HI>Rerum venatarum: Fredericke</HI> the 2. by <HI>Innocentius</HI> the 4. <HI>Leo</HI> the 3. called <HI>Leo I&s;auros</HI> was by <HI>Gregory</HI> the 3. fir&s;t excommunicate, and then deprived of all his revenues in <HI>Italy,</HI> becau&s;e he commanded that I|mages &s;hould be pulled downe in their Churches, as <HI>Carion</HI> in 3. of his <HI>Chro.</HI> in the life of <HI>Leo</HI> the 3. That <HI>Paul</HI> the 2. in the beginning of his life a <HI>Ve|netian</HI> Pedler, as <HI>Platina</HI> calls him, at the end &s;trangled by the Divell in the act of Sodomie, as <HI>Melancton lib.</HI> 5. <HI>pag.</HI> 913. deprived <HI>George</HI> the King of <HI>Bohemia,</HI> and &s;tirred up the King of <HI>Hun|garia</HI> to make warre again&s;t him, as <HI>Omiphrius</HI> &s;aith of him, and for no other rea&s;on but becau&s;e he favoured the doctrine of <HI>Iohn Hu&s;se,</HI> as <HI>Bonfi|mus Rer: Hung: Dec:</HI> 4. <HI>lib.</HI> 1. Pope <HI>Iulius</HI> the 2. de|prived the King of <HI>Ca&s;tile.</HI> Pope <HI>Alexander</HI> the 6. tooke away the <HI>East Indies</HI> from the true owner, and gave it to the <HI>Lu&s;itanians;</HI> the <HI>West,</HI> and gave it to the <HI>Spaniard,</HI> that <HI>Atabalippa</HI> might ju&s;tly challenge, but all in vaine: <HI>Quid mon&s;tri e&s;set iste Papa qui &s;ic daret non &s;ua?</HI> as <HI>Montinaeus de tempo|rali pontij monarchia, cap.</HI> 5. That <HI>Pius</HI> the 5. as <HI>Ge|nebrard,</HI>
<PB N="10" REF="10" MS="y"> at the yeare 1569. tooke away this King|dome from the late Queene, and gave it to <HI>Philip</HI> King of <HI>Spaine.</HI> That <HI>Sixtus</HI> the 5. deprived <HI>Hen|ry</HI> the 3. of <HI>France,</HI> fir&s;t of his Kingdome, and then of his life: I omit the wrongs to <HI>Henry</HI> the 2. they are noted by <HI>Matthew Paris</HI> at the yeare 1170. to have beene &s;o &s;hamefull, that <HI>Matchaivell</HI> him|&s;elfe in the <HI>Lib.</HI> 1. <HI>Hi&s;t. Florent.</HI> &s;eemes to &s;corne him for it. <HI>Rex his flagellis tergum &s;ubjecit, quorum hodie puderit quemlibet privatum.</HI> And when King <HI>Iohn</HI> complained, <HI>Romanis artibus emunxi Anglos argento: Pope Innocentius</HI> the third tooke away his Kingdome, and gave it to <HI>Philip</HI> of <HI>France,</HI> as <HI>Matthew Paris</HI> at the yeare 215. I mar|vell not that the Pope would faine have footing in <HI>England,</HI> which <HI>Innocentius</HI> the 4. called <HI>Hor|tum delitiarum, puteum vero inexhau&s;tum.</HI> Who would not de&s;ire to have &s;uch a garden, who would not wi&s;h &s;uch a well as that? The Poets feigne, that the River <HI>Arethu&s;a</HI> being &s;uddenly &s;wallowed up into the ground, runnes quite through the &s;ea, and ri&s;eth againe in <HI>Cicily.</HI> But without feigning, from <HI>England</HI> as from a well hath &s;prung golden rivers, which being &s;udden|ly &s;wallowed up did runne through the &s;ea, and ri&s;e againe at <HI>Rome</HI> in the Popes Exchequer. But I marvell why Prie&s;ts and Ie&s;uites will bee his Factours, whom hee u&s;eth as a fi&s;her u&s;eth little fi&s;hes to catch great ones, hee fi&s;heth with Prie&s;ts and Ie&s;uites as baites to catch Kings and Princes, and Kingdomes. I remember a fable of the Ape, &s;eeing a Che&s;nut in the fire, and
<PB N="11" REF="10" MS="y"> knowing not how to get it, &s;pied a Spaniell by the fire-&s;ide, and &s;uddenly catcht his foote to take out the che&s;nut: wherein the&s;e men may &s;ee their faces in a homely gla&s;&s;e. The golden Supremacy is the che&s;nut, perills and dangers the fire; the Pope loath his owne fingers, u&s;eth them as the Spaniells foote to &s;crape forth the che&s;nut: little cares hee how they be &s;corched, &s;o he be in hope to obtaine his de&s;ire; and though many of them have burnt both their hands and hearts, yet ble&s;&s;ed be God he mi&s;t the che&s;nut. Wee have heard the roaring of his Bulls, but they have not hurt us, they have beene like the &s;hewes of <HI>Semiramis</HI> the <HI>A&s;trian</HI> Queene, when &s;hee warred again&s;t the King of <HI>India,</HI> which &s;eemed afarre off to be Elephants and Dromeda|ries, but being examined were nothing el&s;e but hides of oxen &s;tuft with &s;traw; &s;uch have beene all Popi&s;h machinations again&s;t us. They have plotted, but God hath prevented them, laid &s;nares, but God hath broken them; attended mi&s;chiefe, but God hath confounded them: <HI>Nati natorum &amp; qui na&s;centur ab illis,</HI> the chil|dren that are yet unborne have continuall cau&s;e to remember what the Lord hath done for us; let our tongues cleave unto the roofe of our mouthes, let the Sunne deny us his light, the heavens their influence, the earth her fruites, if wee forget to give God thankes, and to &s;ay as <HI>P&s;al.</HI> 124. <HI>If the Lord had not beene on our &s;ide, they had &s;wallowed us up quicke, when their wrath was kindled against us, &amp;c.</HI>
<PB N="12" REF="11" MS="y"> and this I pa&s;&s;e over and come to a two fold du|tie. The one concernes our duty to the Magi|&s;trate, the other, the Magi&s;trates dutie towards God.</P>
<P>Our duty to you is reverence and honour <HI>A|ri&s;totle:</HI> and <HI>Herodotus</HI> in <HI>Euterpe,</HI> have re|corded a &s;tory of <HI>Ama&s;is</HI> the King of <HI>Egypt,</HI> who being mocked of his Subjects, by rea&s;on of his meane di&s;cent, tooke a golden ba&s;on wherein they v&s;ed to wa&s;h their feete, and turned it into the Image and &s;imilitude of one of their gods: and the men that before regarded it not, did then fall downe and wor&s;hip it. The &s;tory applies it &s;elfe, though when you were private men your re&s;pect was ordinary, but the Lord hath given you his owne name: <HI>I have &s;aid you are gods,</HI> and &s;et you in his owne place of judgement, and tru&s;ted you in his worke, the cau&s;e and lives of his peo|ple; we obey and reverence you even for con|&s;cience &s;ake, and this is our duty towards you.</P>
<P>The next is the Magi&s;trates dutie towards God: God hath given you much, and he requi|reth much from you, and yet &s;ometimes it comes to pa&s;&s;e that they pay him lea&s;t who owe him mo&s;t. <HI>Tacitus</HI> reports of <HI>Claudius</HI> that he was a good &s;ubject, but a bad Emperour; and in his <HI>lib.</HI> 2. <HI>Hi&s;t.</HI> of <HI>Titus,</HI> that he was a bad privat man, but a good Emperour; But where one proves like <HI>Titus,</HI> bad private men, and good governours; a thou&s;and prove like <HI>Claudius,</HI> good private men, but bad governours. As Pope <HI>Vrban</HI> &s;aid of <HI>Bald|wine</HI> the Metropolitane Bi&s;hop of this Kingdome
<PB N="13" REF="11" MS="y"> that he was <HI>Monachus ferventi&s;&s;imus, Abbas calidus, Epi&s;copus tepidus, Archiepi&s;copus remi&s;&s;us.</HI> or as <HI>Bucolcerus</HI> at the yeare 1464. reports of <HI>Ae|naeus Silvius,</HI> that after he got the Popedome and changed his name into <HI>Pius Secundus,</HI> he then condemned many things which before he allow|ed: whereupon one wittily plaies upon him thus, <HI>Quod Aenaeas probavit, Pius damnavit.</HI> It was the practi&s;e of heathen per&s;ecutors, to place the I|mage of <HI>Venus,</HI> in the &s;ame place, where Chri&s;t was crucified, that if any came there to wor&s;hip, they might &s;eeme to wor&s;hip <HI>Venus.</HI> A tricke which the Devill u&s;eth at this day, to &s;et in Gods roome and &s;eate of judgement an Idoll Magi|&s;trate, &s;ometimes a <HI>Cupid,</HI> or <HI>Venus,</HI> delighting in plea&s;ure, &s;ometimes a <HI>Mars,</HI> delighting in blood, &s;ometimes a <HI>Mercurie,</HI> with a voyce like <HI>Iacob,</HI> to &s;peak &s;moothly, but hands like <HI>E&s;au,</HI> and fingers like lyme-twiggs, to bring all home|wards, and make their places but bands for their profits. And how&s;oever this point may &s;eeme as needle&s;&s;e, as for <HI>Phormio</HI> to di&s;cour&s;e of mili|tarie Di&s;cipline before <HI>Hanniball;</HI> yet I be&s;eech you beare with patience, for though I mu&s;t re|member you, I mu&s;t not forget my &s;elfe, nor my place, nor the mount whereon I &s;tand. For I al|&s;o am in Gods roome, and am &s;et here to put you in mind of your duty: your maine dutie is the care of religion and wor&s;hip of God, the &s;up|pre&s;&s;ing of Idolatry, and prophanes. There are a kinde of men whereof I may &s;ay as <HI>Tully</HI> &s;aid of the <HI>Catelinarians, Semper prohibetur, &s;emper re|tinetur,</HI>
<PB N="14" REF="12" MS="y"> wee have lawes again&s;t them, and yet &s;till wee keepe them: a good common wealth con&s;i&s;ting of <HI>Heterogeniall</HI> parts, mu&s;t be like <HI>Pe|ters</HI> &s;heet in the 10. of the <HI>Acts.</HI> wherein though there bee all manner of bea&s;ts, and foules; yet mu&s;t it bee knit at the foure corners: though in a common wealth there be Nobles flying above, like the foules of the heauen, and meaner men creeping below, yet mu&s;t it be knit at the foure corners, the remote&s;t parts as lines in a center, mu&s;t meete in unity of religion; if you be &s;lacke in this, it is no &s;mall danger whereto our King|dome may be quickly brought. <HI>Seneca</HI> on <HI>Thea|vil.</HI> reports, that <HI>Cadmus</HI> the King of <HI>Phaenicia</HI> &s;ee|ing &s;ome of his followers &s;taine by a &s;erpent, &s;lew the &s;erpent, and &s;owed the teeth of it; <HI>Ex quibus prodiere homines armati:</HI> and we have good cau&s;e to feare it, though &s;ome of the&s;e &s;erpents brood be dead, yet there be armed men bred out of their bones, who though they may &s;peake us faire, yet I approve the judgement of <HI>Cae&s;ar,</HI> who &s;tood more afraid of <HI>Brutus,</HI> who had his mouth in his heart, than of <HI>Anthony,</HI> who had his heart in his mouth. Our land never was &s;o &s;icke, never groaned &s;o loud, never mourned in &s;uch a pa&s;&s;ion, never travelled of &s;uch <HI>Hermaphrodites</HI> with halfe &s;o much paine and griefe, as now it doth; &s;hee hath already bred, and at this day both feedeth, and clotheth numberle&s;&s;e &s;warmes of outca&s;t pro|fe&s;&s;ours, who &s;ometimes like <HI>Iudas</HI> pretend to ki&s;&s;e, but if they can come neare enough, intend to kill her; &s;he may conclude a peace with for|raigne
<PB N="15" REF="12" MS="y"> enemies, but they will cut her throat by way of friend&s;hip: It is no whi&s;pering rumour, but the voice of truth, but they are warmely lod|ged and richly friended, and co&s;tly fed, with the marrow and fatne&s;&s;e of our land, who in the mid|de&s;t of our Iubiles make flawes in our peace, and in the mid&s;t of our joyes indanger our lives; and if ever forraigner &s;hould invade our Land, would lend their knives to cut our throates, and be the foremo&s;t men to beare armes again&s;t us: this alas, this is the malady that makes the vi&s;age of our Church &s;o wanne, and her face &s;o full of wrin|kles, her backe &s;o full of furrowes, and her eyes &s;o full of teares, and her heart &s;o full of &s;or|rowes, that though many good Phy&s;itians will &s;peake her faire, and wi&s;h her health, yet they launch not the Impo&s;tume, they purge not the fretting humour that con&s;umes and grieves her; you may reade in her face that the gripings and convul&s;ions are un&s;ufferable; you may heare by her groanes, that her paines are intollerable; you may pre&s;age by her pul&s;es the &s;ignes and Symp|tomes of de&s;olation and death: And when the&s;e Catholicke vipers have broken her heart, what will become of us, who &s;uffer &s;uch profe&s;&s;ours, as will never proove good &s;ubjects to varni&s;h their ne&s;ts, and make their bowers within her. It would doe them good to do us hurt, it would lengthen their lives to &s;horten ours, it would bring them halfe way to heaven, to bury their poniards in our brea&s;ts, it would make a newe fea&s;t, and another holiday in the <HI>Romane</HI> Kalen|der,
<PB N="16" REF="13" MS="y"> if they might &s;mell the burning, or heare tell of the &s;moake and a&s;hes of our Churches, they are already become &s;o bold, their number &s;o exceeding great, their religion &s;o bloudy, their malice &s;o inveterate, that if no &s;harper cour&s;e be taken to repre&s;&s;e and &s;mother them, they will adventure within a while, to trie whe|ther we or they &s;hall be the Ma&s;ters; and if ei|ther malice, or multitude can doe it, they will make bonefires of our fle&s;h, they will cut off our lives, and confi&s;cate our livings, and &s;et fire on our Churches, and martyr our Cleargie, and ma&s;&s;acre our Iudges, and murther our Princes; and &s;ay of <HI>England</HI> as <HI>Edome</HI> did of <HI>Ieru&s;alem, downe with it, downe with it, even to the ground.</HI> And if ever this day of mourning come upon us, which I pray God may never come, wee may thanke our &s;elves for keeping &s;uch <HI>Romi&s;h</HI> wa&s;pes in our <HI>Engli&s;h</HI> Hives.</P>
<P><NOTE PLACE="marg" TYPE="runSum">The Second part of the Text.</NOTE> I come now to the &s;econd part of the Text, The <HI>Quos,</HI>(<HI>viz.</HI> The per&s;ons whom he mu&s;t ap|point:) and the&s;e are de&s;cribed, fir&s;t generally, The Magi&s;trate mu&s;t be a choi&s;e man, one of a thou&s;and, culled and &s;elected out of all the peo|ple. Secondly, He is de&s;cribed by his particu|lar properties, and the&s;e are 4. Fir&s;t, they mu&s;t be <HI>Viri potentes,</HI> powerfull and able men. Se|condly, They mu&s;t be, <HI>viri timentes Deum,</HI> Such as feare God. Thirdly, They mu&s;t be, <HI>viri a|mantes veritatem,</HI> &s;uch as love trueth. Fourth|ly, <HI>viri abhorrentes avaritiam,</HI> &s;uch as hate cove|tou&s;ne&s;&s;e. Of the&s;e in order.</P>
<PB N="17" REF="13" MS="y">
<P>And fir&s;t of the generall, hee mu&s;t be cho&s;en out of all the people, he mu&s;t be a ch<GAP DESC="illegible" RESP="OXF" EXTENT="1+ letters"> man. It is the ob&s;ervation of <HI>Abulen&s;is,</HI> that <HI>Mo&s;es</HI> chu|&s;eth the high Prie&s;ts out of all the people of <HI>I&s;rael, Numb.</HI> 17. It is the ob&s;ervation of <HI>Pelargus,</HI> that <HI>Mo&s;es</HI> &s;ummoned by death to re&s;igne his place, <HI>nec filios obtrudit &s;uos, nec populum in &s;uffragia mit|tit,</HI> he &s;huffles not in one of his &s;onnes, nor com|it to mo&s;t voices, but de&s;ires God to appoint and nominate &s;ome one whom he had &s;ingularly en|riched with his &s;pirit, <HI>Numb.</HI> 27. <HI>David,</HI> a man culled out of all the &s;onnes of <HI>Ie&s;&s;e,</HI> 1 <HI>Sam.</HI> 16. the twelve Apo&s;tles pickt and cho&s;en out of all the Di&s;ciples, <HI>Luke</HI> 6.13. Were the birds of the ayre to chu&s;e them a governour, it &s;hould be the Phae|nix; were the &s;tarres of the heaven to chu&s;e them a governour, it &s;hould be the Sunne; were the trees of the forre&s;t to chu&s;e a governour, it &s;hould be the Cedar; were the flowers of the garden to chu&s;e them a governour, it &s;hould be the Lil|ly, or the fragrant Ro&s;e.</P>
<P>We mu&s;t ob&s;erve the rule of <HI>Paris</HI> King of <HI>Troy,</HI> when <HI>Pallas Iuno,</HI> and <HI>Venus</HI> contended for the golden apple, <HI>Detur digniori,</HI> let the mo&s;t ver|tuous have it: the Magi&s;trate &s;hould be like a poe|&s;y made of the choyce&s;t flowers, or like the pi|cture of <HI>Helena</HI> that <HI>Zeuxes</HI> made in the Temple of the <HI>Croconians,</HI> what&s;oever was faire and beau|tifull in any other, was admirably compo&s;ed and wrought in that one. <HI>St. Augu&s;t. De Civit. Dei, lib.</HI> 5. <HI>cap.</HI> 12. &s;ayes, the ancient <HI>Romans</HI> built their Temple of vertue directly in the way to the Tem|ple
<PB N="18" REF="14" MS="y"> of honour, to &s;ignifie that it was not for a man to <GAP DESC="illegible" RESP="OXF" EXTENT="1+ letters">pe to a &s;eate of honour, before he had proceeded in the &s;choole of vertue.</P>
<P>Hence I might ju&s;tly challenge the precipitant forwardne&s;&s;e of &s;ome, who boldly intrude into places of eminence, both in Church and State, though it be well enough knowne that they are as eminent for their imperfections, as they are for their places: and the injurious dealings of o|thers, who &s;et Idols in the roome of God, pre|ferre unworthy per&s;ons, who come little &s;hort of <HI>Calligula,</HI> who was &s;o in love with his hor&s;e <HI>Inci|tatus,</HI> that he gave him his provender in a golden charger, made his hor&s;e a Prie&s;t, and &s;olemnly promi&s;ed to make him a Con&s;ul. But the gene|rall will be manife&s;t, if we take view of the par|ticular properties, whereof the fir&s;t is, they mu&s;t be <HI>viri potentes,</HI> able men, <HI>non corporis fortitudine, &s;ed animi,</HI> &s;aith <HI>Ferus:</HI> If the eye of a Iudge be not be not like sn Eagle, his hand like a Ladies; if the heart of a Iudge be not like a lyon, he is not fit to be Gods &s;word-bearer, he mu&s;t have a Chi|rurgeons heart, who cuts the wound, weepe the patient never &s;o bitterly. <HI>Plorat &s;ecandus, &amp; &s;ecatur, plorat urendus, &amp; uritur,</HI> &s;aith <HI>Aug. in Mat. Ser.</HI> 15. &amp; this is not cruelty but mercy; for <HI>&s;evit in vulnus, ut homo &s;anetur, &s;i palpetur vulnus, homo perditur.</HI> It was Gods &s;peech to <HI>Io&s;hua, Be thou &s;trong and of good courage, Io&s;h.</HI> 10. the commendation that the Angel gave <HI>Gideon, The Lord is with thee thou v&agrave;li|ant man, Iudg.</HI> 6.8. I am of the opinion of <HI>Chabrias</HI> in the hi&s;tory, if you be lyons, let all the re&s;t of
<PB N="19" REF="14" MS="y"> the people be timerous hearts, we &s;hall doe well; let all the re&s;t of the army be lyons, if you be timerous hearts, nothing can be well. O then awake and put on courage, you that mini&s;ter judgement, me thinkes God &s;peakes to you as <HI>Gideon</HI> did to his men of warre in the &s;eventh of <HI>Iudges,</HI> If you be timerous and fearefull, depart from Mount <HI>Gilead,</HI> and lay no hands upon your &s;words; you mu&s;t remember that as the royall throne of <HI>Salomon</HI> whereon he &s;ate to judge was &s;upported by lyons on both &s;ides, 1 <HI>King.</HI> 10.20. &s;o when you &s;it in &s;eates of judgement, which is as the throne of <HI>Salomon,</HI> bee &s;upported by the lyon-like vertues of courage and magnani|mity; you mu&s;t not tran&s;gre&s;&s;e for feare or fa|vour, therefore you have neede of courage; to &s;ilence the mighty, therefore you have neede of courage; to re&s;cue the poore out of the hands of the oppre&s;&s;ours, with as much danger as <HI>David</HI> re&s;cued his &s;illy lambe out of the mouth of the lyon and the beare, therefore you have neede of courage: you mu&s;t with <HI>Zeileucus</HI> King of the <HI>Locren&s;es,</HI> pa&s;&s;e &s;entence upon your owne chil|dren if they be found worthy of death, therefore you have neede of courage; you mu&s;t confute the &s;innes of the mighty, you mu&s;t &s;upport the worke of the Mini&s;tery, you mu&s;t be <GAP LANG="grc" DESC="foreign" RESP="OXF" EXTENT="1 span">, a li|ving law, to helpe the poore to their right that &s;uffer wrong, to heare the widowes cau&s;e, to ac|quit the innocent <HI>Io&s;ephs</HI> and <HI>Ieremies,</HI> whom ma|lice and revenge hath ca&s;t into pri&s;on, &amp; &s;hut fa&s;t into the &s;tockes, and therefore you have neede of courage.</P>
<PB N="20" REF="15" MS="y">
<P><HI>Mo&s;es</HI> mu&s;t chu&s;e Iudges that doe feare God, nothing more needfull then this. I may &s;ay of it as <HI>Aristotle</HI> of Iu&s;tice: <HI>Eth; lib.</HI> 5. He that hath this vertue wants none, and without this, what is the Magi&s;trate, but <HI>flagellum piorum, &amp; captivus vitiorum,</HI> one that Iudges others, and is &s;innes pri&s;oner, him&s;elfe? without the feare of God, what is he? one that quarters his coate with Princes, and wants the badge of Chri&s;tia|nitie upon it: without this feare what is he? one that &s;itts with Kings on earth, but hath not &s;o much as a pew in heaven: without this feare, what is he? An heire of faire and goodly po&s;&s;e&s;&s;i|ons, but a common pandor of foule and prodi|gious vices: Without this feare, what is he? An <HI>Ahab,</HI> to reave away poore <HI>Naboths</HI> Vine|yard: a <HI>Pilate</HI> to condemne the innocent: a <HI>Saul,</HI> to torment the Saints, a <HI>Ve&s;patian</HI> to &s;queaze men like &s;punges: a <HI>Gehazi,</HI> to pocket up Talents of gold: a <HI>Bremus,</HI> to let de&s;olation into the Chur|ches: In a word, without this feare, what is he? A perverter of Iu&s;tice, a receiver of fal&s;e witnes, a Patrone of violence. Not like <HI>Zabulon,</HI> a Ha|ven for weather beaten &s;hippes: But like <HI>Dan,</HI> a <HI>Serpent</HI> in the way, and like <HI>Beniamin,</HI> a raven|ing <HI>Wolfe:</HI> And as <HI>Paul</HI> cald <HI>Ananias,</HI> a whited wall. <HI>Act:</HI> 23.3.</P>
<P>But how glorious the name, how beautifull the feete, how welcome the comming, how gra|cious the admonitions, how &s;traight and impar|tiall the proceedings, how joyfull the widdow, how glad the innocent, how happy the land, from
<PB N="21" REF="15" MS="y"> <HI>Dan</HI> to <HI>Ber&s;heba,</HI> when valiant <HI>Othniels,</HI> valiant <HI>Gideons,</HI> incorrupt <HI>Samuels,</HI> in whom God hath planted his feare, be placed over us, to judge the people: Then is the Iudge wi&s;e to di&s;cerne right from wrong, and to finde out the hidden My&s;teries of injquity, for God reveales &s;ecrets to them that feare him, and they have the pro|mi&s;e of under&s;tanding. <HI>P&s;al.</HI> 25.14: then he be|gins to re&s;olve better then <HI>Cri&s;ippus: Si Magi|strat<GAP DESC="illegible" RESP="OXF" EXTENT="1+ letters"> <GAP DESC="illegible" RESP="OXF" EXTENT="1+ letters">t&egrave; non ge&s;&s;ero, Deo di&s;plicebo, &s;i rect&egrave; ho|minibus <GAP DESC="illegible" RESP="OXF" EXTENT="1+ letters">t neutrum volo:</HI> If I be not upright, I di&s;plea&s;e God; if I bee upright, then I di&s;|plea&s;e men, therefore I will doe neither, for the feare of God takes away all de&s;ire of plea|&s;ing men. <HI>Gal.</HI> 1.10. Then he judges others, as one that remembers he mu&s;t be judged him&s;elfe: meates unto others, as he that lookes that God &s;hould meate unto him. Againe, then he helpes the Orphanes to their right: Then he lendes an eare to the widdowes cau&s;e, then he watcheth o|ver his heart, that it receive no malice, over his eyes that they behold no wrong, over his eares, that they heare no fal&s;e accu&s;ation, over his tongue that it utter no unju&s;t &s;entence, over his hands, that they receive no bribes, over his pa|&s;&s;ions that they &s;way him not, over his humours that they draw him not, over his followers that they per&s;wade him not: then will he not be like <HI>Solons judge</HI> mentioned in <HI>Plut:</HI> to expound as he li&s;ts, nor like <HI>Bonutian</HI> in <HI>Sueto,</HI> to puni&s;h the poore, and pardon the rich; he e&s;teemes not the judgement &s;eate to be a golden harve&s;t, nor is he
<PB N="22" REF="16" MS="y"> like a paire of ballance, to incline to that &s;ide which hath mo&s;t weight, as <HI>Ae&s;chines</HI> &s;ometimes objected to <HI>Demo&s;thenes,</HI> though he &s;hould re|ceive &s;uch a writ <HI>Age&s;ilus</HI> in <HI>Plut:</HI> &s;ent to one of his Iudges, <HI>Si in&s;ons e&s;t dimitte, Sin minus mei cau|&s;a dimitte, utcunque dimitte:</HI> yet hee would nei|ther condemne the innocent, nor iu&s;tifie the wic|ked; if any &s;parke of this holy feare be kindled in his heart by Gods holy Spirit.</P>
<P>I will owe you the enlarging of the th<GAP DESC="illegible" RESP="OXF" EXTENT="1+ letters"> parti|cular: heare but a touch of the 4. and I will capti|vate your patience &amp; attention no longer. They mu&s;t be <HI>viri abhorentes avaritiam,</HI> &s;uch as hate co|vetou&s;nes, that is the roote fro~ whence all evills grow: 1 <HI>Tim.</HI> 6.10. and of all evils this is the grea|te&s;t, that if a man be once infected with this di&s;|ea&s;e, he loves nothing, longs for nothing &s;o much as that which increa&s;eth his malady &amp; &s;icknes. S. <HI>Bernard</HI> compares him to a little hell, that will ne|ver &s;ay it is enough. <HI>Augu&s;t. Evang. Quest. lib.</HI> 2. to the drop&s;ie, whereof <HI>Ovid</HI> in his <HI>fa&s;t. quo plus &s;unt potae, plus &s;itiuntur aquae: Salomon Prov:</HI> 30.15. to the two <HI>daughters</HI> of the <HI>hor&s;e-leach,</HI> that is two forkes, &s;he hath under her tongue that be ne|ver &s;atiate: <HI>non mi&s;&s;ura cutem ni&s;i plena cruoris hi|rudo. Iuven. Saty:</HI> 14: to a hote chimney &s;atisfi|ed onely with that which &s;ets it on fire: or is like to a man that hath <HI>canium appetitum, &s;itim non pellit ni&s;i cau&s;a morbi:</HI> A &s;inne which hath been oft ar|raigned, convicted, and condemned: but &s;till it makes &s;hift, for reproofe or pardon, and is not yet executed; the effect of my &s;peech &s;hall be that
<PB N="23" REF="16" MS="y"> it may be clo&s;e pri&s;oner, &amp; not appeare at this A&s;|&s;y&s;es, that it may not &s;it on the bench, the Iudge mu&s;t &s;toppe his eares, as <HI>Vli&s;&s;es</HI> did for feare of the 5 <HI>Syren</HI> charmes, and though a man &s;hould come unto him as <HI>Iupiter</HI> came into <HI>Danae's</HI> lap, <HI>Per im|pluvium aureu~,</HI> in a &s;hewer of gold, he mu&s;t have no welcome. And <HI>Lucian</HI> in <HI>Hermotinus</HI> commends the old <HI>Areopagites,</HI> that they judged their cau&s;es in the night time, that the Iudge might not &s;ee the gli&s;tering of gold.</P>
<P>A man that hath a pearle in his eye, is pre&s;ently blinde, and knowes not which is the right way for him to walke in, if he be not led and guided, he &s;tumbles at every blocke, and falls into every pit, and lives in continuall danger of his life: If Iudges have a rich pearle in their eyes, it quite blindes them, <HI>Excellens &s;en&s;ibile de&s;truit &s;en&s;um,</HI> &s;aith <HI>Arist:</HI> 2. <HI>de anima.</HI> 12. &s;uch bright objects will dazle them, that they cannot judge betweene right and wrong. I cannot approve that of <HI>A|thenaeus, lib.</HI> 12. that ju&s;tice &s;hould have, &amp;c. I had rather approve and like her in her old por|traicture, as &s;hee was painted by the olde Hea|thens, without eyes, and without hands; with|out eyes, to &s;ignifie that the Iudge &s;hould not &s;o much as looke upon golde to covet it, and with|out hands, to &s;ignifie that if never &s;o much were offered, they &s;hould not take it.</P>
<P><HI>Tully Offic. lib.</HI> 3. remembers a &s;aying of <HI>Cae&s;ar</HI> borrowed from <HI>Euripides</HI> in his <HI>Phaenicia: Si vio|landum e&s;t jus, violandum e&s;t regni cau&s;&acirc;;</HI> if con&s;ci|ence may be crackt, and ju&s;tice ca&s;t under hat|ches for any thing, it is for reigning; but mine
<PB N="24" REF="17" MS="y"> ju&s;tly, <HI>violandum lucri cau&s;&acirc;,</HI> if for any thing, it is for gaining: and therefore the Poets feigne, that when gold was digged out of the earth, ju|&s;tice tooke her &s;elfe to her wings, and flew into heaven: fir&s;t, <HI>Effodiuntur opes,</HI> and then immedi|ately upon it, <HI>Terras A&s;trae a reliquit.</HI> My hope is, that this impiety dares not pearke up to the bench, and I de&s;ire that it may be kept from the barre al&s;o; if it may be permitted to &s;peake, it will make a Lawyer Phari&s;e-like to &s;traine at a gnat, and &s;wallow a camell, to tithe mint and cummin, and play fa&s;t and loo&s;e with his tongue, as he li&s;t: a golden key commonly opens a wrong locke; <HI>Loquente auro nil pollet quaevis oratio.</HI> The mouth of a Lawyer, &s;aith <HI>Tully,</HI> is an Oracle for the whole Citty, but if in this mouth there be a guilded tongue, it will prove like the Oracle at <HI>Delphos,</HI> whereof <HI>Demo&s;thenes</HI> complained in his time, that it did &s;peake nothing but what <HI>Philip</HI> would have it that had given a double fee. But I for my part accu&s;e no man, but many that have beene ancient Termers &s;ay, that Lawyers take much money and &s;ay little for it, that they come among&s;t many of you for &s;uccour, as a &s;heepe runnes to the thornes and briars for &s;helter in time of a tempe&s;t, they are &s;aved from the &s;hower for that time, but that which &s;aved the~ pulls that wool from their backes, that they are never able to abide another &s;torme. Some have money for holding their peace, others for &s;peaking; that you who &s;hould be like <HI>Atropos</HI> to cut, become like <HI>Clotho</HI> to &s;pinne, and like <HI>Lache&s;is</HI> to draw in
<PB N="25" REF="17" MS="y"> length the thread of contention. <HI>Maginus</HI> and &s;ome other Geographers noting the diameter and cir|cuit of the earth, are of opinion, that if a foote-man had a path round about the world, he might goe it in 900 dayes, and take no hard journeyes; a &s;trange thing that one man in that time &s;hould goe through the world, and &s;ome other in twice &s;o much time cannot pa&s;&s;e through an Engli&s;h Court, or the length of <HI>We&s;tminster</HI> hall: let it ne|ver be tolde in <HI>Gath,</HI> nor publi&s;hed in the &s;treetes of <HI>Askelon,</HI> that Engli&s;h Lawyers &s;hould grow great, as that common &s;ouldier in <HI>Tacitus</HI> tolde <HI>Pompey, per nostram mi&s;eriam,</HI> by the mi&s;ery of poore clients: it is wickedne&s;&s;e inexpiable to build your hou&s;es with the fall of others; let it never be &s;aid that you are like the milt of a mans body, whereof <HI>Laurentius</HI> &s;aith, that it never growes great until all other parts of the body de|cay and peri&s;h. But purge your hearts from cove|tous de&s;ires, wa&s;h your hands fro~ the ru&s;t of that &s;ilver, &amp; your con&s;ciences from the canker of that gold which with greedine&s;&s;e you have conje&s;ted and raked together, know for certaine that God will &s;trictly examine, and your &s;oules &s;hall one day pay for it.</P>
<P>When one asked <HI>Diogenes,</HI> what was the rea|&s;on that golde alwayes looked pale, he &s;haped him this an&s;wer, <HI>Quia tot habet in&s;idiatores,</HI> becau&s;e &s;o many crafty heads lie in ambu&s;h for it; I pray God you may all be more greedy of heaven than of earth, more willing to winne the &s;treight way to heaven, than the broad way to a heape of wealth:
<PB N="26" REF="18" MS="y"> And more carefull to make your election, than your lands and po&s;&s;e&s;&s;ions &s;ure.</P>
<P>Thirdly, this &s;inne is to be whipt from all Iu|rers and Witne&s;&s;es al&s;o; if you have but &s;uch a thought of this, what &s;hall I have? you &s;hall be &s;ure to meete with <HI>Simon Magus,</HI> that will &s;ay, what &s;hall I give? You mu&s;t &s;weare in truth and ju&s;tice, <HI>Ier.</HI> 4.2. You are to be whipt for ever out of the company of God and his Angels, you are to be &s;hut out of the kingdome and inheritance of the Saints, you &s;hall heare the thundering of an angry Iudge, <HI>Mal.</HI> 3.5. There will be a writ a|gain&s;t you, a flying booke, it is ten cubits broad, and twenty cubits long, <HI>Zach.</HI> 5. and that booke is a cur&s;e that flieth over the whole earth, ver&s;e 3. that cur&s;e &s;hall lay &s;iege to the walls and tim|ber of your hou&s;es, to con&s;ume both you and them, if money make you &s;peake either more or le&s;&s;e than the truth. Such men, &s;aith <HI>Diodo. Sicu. Bib. lib.</HI> 2. <HI>cap.</HI> were alwayes puni&s;hed with death: and &s;o <HI>Bohemus de moribus gent. lib.</HI> 1. <HI>cap.</HI> 5. <HI>ad Aug.</HI> in his <HI>Quae. in Deut. lib.</HI> 5. <HI>cap.</HI> 34. but that is but an ea&s;ie puni&s;hment, and temporall, but the judge|ment that God hath for you is endle&s;&s;e and ea&s;e|le&s;&s;e, you &s;hall &s;tand without, <HI>Apoc.</HI> 22.15. with|out God, without glory, without mercy, without comfort, without hope, without the Kingdome, you &s;hall have your portion in the lake which burneth with fire and brim&s;tone, <HI>Apoc.</HI> 21.8. I therefore charge you in the name of God, as you will an&s;wer it at the dreadfull day of judge|ment, when the &s;ecrets of all hearts &s;hall be ope|ned,
<PB N="27" REF="18" MS="y"> and when you &s;hall remember my words, and &s;ee my face againe, that not money nor money|worth make you &s;mother the truth, or &s;upport an ill cau&s;e; that you deale faithfully betwixt a man and his brother, that you remember the Apo&s;tles rule, <HI>Ephe&s;.</HI> 5.3. <HI>Let not this &s;inne be once named a|mong&s;t you.</HI> A word for conclu&s;ion.</P>
<P>Right Honorable, be you like <HI>Iethroes</HI> Iudges, men of courage to helpe poore ones, to defend weake ones, to oppo&s;e great ones, to cut off wic|ked ones: Like <HI>Iethroes</HI> Iudges fearing God, &s;et|ting God allwayes before your eyes, judging o|thers, as if you were going to be judged your &s;elves, having Gods Law that was once written in Tables of &s;tone, firmely, and plainly written in the fle&s;hly tables of your heartes. Be like <HI>Ie|throes</HI> Iudges, men of trueth, receiving no fal&s;e nor &s;u&s;pected witne&s;&s;es, pronouncing no unju&s;t nor partiall &s;entences. Be like <HI>Iethroes</HI> Iudges, hating covetou&s;ne&s;&s;e, as the &s;taine of your Courtes, the baine of your con&s;ciences, the &s;mo|therer and &s;tifler of Iu&s;tice, the death and poy|&s;on of &s;oules: that when you &s;hall put off your &s;carlet robes, you may put on the long white robe of Saints, and when you &s;hall be removed from the&s;e &s;eates of ju&s;tice, you may be admitted into a &s;eate of glory: and may follow the ble&s;&s;ed Lambe where&s;oever he goes.</P>
<P>Grave and learned Coun&s;ellors, you mu&s;t be like <HI>Iethroes</HI> Iudges, men of courage to pleade a|gain&s;t prophane&s;&s;e, men fearing God, as pat|terns and examples of holine&s;&s;e: men of truth,
<PB N="28" REF="19" MS="y"> not &s;etting a good countenance upon a bad cau&s;e: men hating covetou&s;nes, le&s;t it be truly wrote up|on your graves, as it was upon the Tomb&s;tone of <HI>Trinullius, H&icirc;c <GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">andem quie&s;cit mortuus qui vivus requievit nunquam:</HI> Here he re&s;tes in mould, who whil&s;t he lived, could never re&s;t for gold, nor &s;uffered them to re&s;t that would. Think godline&s;&s;e your greate&s;t gaine: Pleade for Chri&s;t, and hee will pleade for you, that when you &s;hall be cal|led from the&s;e barres, to an&s;wer for your owne &s;innes at the barre and tribunall of Gods judge|ment &s;eate, you may finde mercy and favour with God, and you al&s;o may follow the ble&s;&s;ed Lamb where&s;oever he will.</P>
<P>Iurers and witne&s;&s;es, you al&s;o mu&s;t be like <HI>Ie|throes</HI> Iudges, men of courage, whom greatne&s;&s;e of per&s;on cannot daunt; men fearing God, whom no private affection can command; men of truth, whom no perjuries can attaint; men that hate covetou&s;ne&s;&s;e, and &s;ay with <HI>Balaam,</HI> if <HI>Balaac</HI> would give me his hou&s;efull of golde and &s;ilver, I will not be &s;uborned or hired to deflect one haires breadth from the Eclipticke line of truth: that when you have decided controver&s;ies among your brethren, God may have no controver&s;ie with you; when you have witne&s;&s;ed what po&s;|&s;e&s;&s;ions belong to men, you may have a witne&s;&s;e in your owne con&s;ciences, that your &s;elves be|long to God, and you al&s;o may follow the ble&s;|&s;ed Lambe where&s;oever he goes.</P>
<P>And let all of us be like <HI>Iethroes</HI> Iudges, put|ting on courage to fight the Lords battells, armed
<PB N="29" REF="19" MS="y"> with his feare, girded with his truth as with a gir|dle, hating the ru&s;t and canker of the unrighteous Mammon, that when God &s;hall fini&s;h our evill dayes of &s;inne, hee may be plea&s;ed to quiet our clamorous con&s;ciences, to pardon our &s;innes, to &s;ave our &s;oules, and to receive both our bodies and &s;oules into his ble&s;&s;ed kingdome, and all of us may follow the ble&s;&s;ed Lambe where&s;oever he goeth. That we may be filled with the glory of the Father, be made partakers of an infinite happine&s;&s;e purcha&s;ed by the Sonne, be ravi&s;ht with the ineffable comfort of the holy Gho&s;t: to which holy, ble&s;&s;ed, glorious and immortall Trinity be rendred and a&s;cribed of us, and all Gods Saints throughout the world, all power, prai&s;e, glory, thanks and do|minion, from this time forth, and for evermore. <HI>Amen.</HI></P>
<TRAILER>FINIS.</TRAILER>
<PB REF="20" MS="y">
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</EEBO>
</ETS>
