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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13000	Two sermons of direction for iudges and magistrates. By Mathew Stoneham, minister and preacher in the citie of Norwich	Stoneham, Mathew.	1608 (1608)	STC 23290; ESTC S103465	30,644	96

Amen THE SECOND SERMON 2. CHRON. 19. 5. 6. And he set Iudges in the land in all the strong Cities of Iuda Citie by Citie and he said vnto the Iudges Take heede what ye do for ye execute not the iudgemēt of man but of the Lord and he will be with you in the cause and in the iudgement IEhosaphat right Honorable being the king and supreme gouernor of the land of Iuda thinketh it a point of his dutie to substitute and depute inferiour gouernours vnder him that so himself might be the more eased and his land the better gouerned the truth whereof the drift and purport of this my text doth make plaine vnto vs. The words may be diuided into two parts whereof the former concerne the ordination of Iudges in the fift Vers 5. verse the other the information of Iudges in the sixt In the ordination Vers 6. of Iudges there be three points of me to be handled First who were ordained Iudges secondly by whom By him that is by Iehosaphat Thirdly where first set downe more generally in the land secondly more specially in foure members First in the Cities of Iuda Secondly all the Cities Thirdly the strong Cities Fourthly Citie by Citie In the information of Iudges I am to consider First the lesson of it Secondly the reason to inforce it The lesson consisteth of three precepts whereof the first is of courage that Iudges are to do Secondly of wisedome that they are to take heed The the third of both linked and coupled together that they are to take heede what they do The reason for the inforcement hereof openeth it selfe in a twofold consideration whereof the former is whose iudgements they do execute set downe first negatiuely not of man next affirmatiuely but of the Lord. The second consideration is that they themselues are to be iudged to be collected out of these words that the Lord will be with them in the cause and in the iudgement If they do well in mercy to reward them if they do euill in iudgement to punish thē First then concerning the ordination of Iudges the first of the three members therein contained who were ordained Iudges who were officers appointed either immediatly from God or mediatly by Kings and Princes Gods lieutenants wisely to heare and indifferently to determine matters causes betwixt parties and parties Wherein great care is to be had that Iudges may first be enformed by the law according wherunto they are after to conforme themselues and their people for there is ought to be a mutuall reciprocation betwixt the law and the Iudge the Iudge and the law That as the law is a speechlesse Iudge so the Iudge may be a speaking lawe Neither ought the phrase of the law onely to dwell in his lips but the sence of the law to liue in his person Wherefore by a certaine learned man is he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a liuing law or soule bearing iustice a liuing law so needful and a soule-bearing iustice so necessarie in all States and cōmon-weales as without them they become dead and breathlesse rather cadauera then corpora that is carkasses then bodies These be the eyes of kingdoms and states which being put out because euery man will then do that which seemeth good in his owne eyes Iudg. 17. 6. large limited monarchies wil become Iud 17. 6. like huge limmed Poliphemus when his eye was taken from him in daily danger of downfall and destruction The necessitie of whom are further set downe vnto vs Zachar. 10. 4. in that they are called by the name of Zach. 10. 4. a corner or a naile whose nature is to hold fast and close together to shew that without them the veines and sinewes of kingdomes are loosened the knees of States do smite together with iarres of discord and warres of homebred insurrection as sometimes the ioynts and sinewes of Belshazzar the king were loosened and his knees Dan. 5. 6. smote together at the vision of his kingdomes diuision Dan. 5. 6. The second thing is who ordained these Iudges he that is Iehosaphat the king and soueraigne of the land Honos onus honor is a cumber and he which sitteth on the hill of authoritie beareth a burthen on his necke as heauie as was the hill Atlas As the Sunne therfore hauing absolute light in it selfe yet being not able alone to satisfie the earths contentment lendeth transfuseth the beames therof to the orbes of the Moone and other starres which may supply in the Suns absence so Kings and Princes hauing absolute authoritie in themselues yet being not able alone to extend the same to the satisfaction of euery subiect are enforced to depute and subordaine Viceroies Vicegerents Lieutenants Presidents Deputies Iudges Magistrates and other inferiour officers vnder them which may furnish out this defect And no maruell it is for how is it possible for one man alone to sustaine the burthen of Gods office Now that Kings and Princes stand charged with the office of God it may appeare in that they are graced with the name of God Psalm 82. 2. Psal 82. 2. Hence it is that Moses being wearie of bearing the burthen of the whole people alone and complaining of it Num. 11. 14. God came downe in a Num. 11. 14 cloud and tooke of the spirit of Moses and put it on the seuentie ancient men that should assist him Numb 11. 25. Num. 11. 25 Hence it is that God himselfe appointeth it to his people Iudges and officers shalt thou make in the Cities which the Lord hath giuen thee throughout the tribes and they shal iudge the people with righteous iudgement Deuter. 16. 18. Hence it is that Salomon appointed twelue Princes vnder him for the gouerning of his whole kingdome 1. Reg. 4. 7. Hence it is that Darius constituted 1. Reg. 4. 7. ordained an hundred and twentie gouernours vnder him for the ruling of all the prouinces of the Monarchie three ouer all whereof Daniel was the chiefe Dan. 6. 1. 2. Dan. 6. 1. 2. Hence it is that king Ahashuerosh among the rest of his Princes to whom he made his feast made the same to his Gouernours whereby we may obserue he had Gouernors Ester 1. 3. For this cause the Philosopher calleth Ester 1. 3. Iudges and officers thus appointed vnder Kings and Princes in the 4. booke of his Politikes for their wisedome their eyes for their instruction Aristot Polit lib. 4. their eares for their protection the hands for their supportation the legs of the Common wealth And Philo Iudaeus that learned man writing de Philo Judae de creat princip creatione Principis saith Id quoque summae potestatis officium est that is also the duty of the highest power or kingly authoritie to substitute gouernors vnder him for the administration of iustice for one man quantumuis forti alacrique corpore simul animo in tanta mole multitudine negotiorum

Psal 90. 2. For his essence a spirit Psal 90. 2. who will be worshipped in spirit and truth Iohn 4. 24. For his state one Joh. 4. 24. in whose presence is fulnesse of ioy and at his right hand pleasures for euermore Psal 16. 12. For his constancie Psal 16. 12. hath no shadow by turning Iam. Iac. 1. 17. 1. 17. For his sinceritie and sanctimonie is holy holy holy not once nor twice but thrice holy and that not by the opinion of men but by the witnesse of Angels Isay 6. 3. Of the Esai 6. 3. Lord who spanneth the heauens with his span and measureth the waters in his fist and weyeth the mountaines in a ballance Of the Lord in comparison of whom all the nations of the earth are but as a drop from a bucket Of the Lord who is the Lord of anger whose paths are in the whirlewind and the storme and the clouds are the dust of his feete Naum 1. 2. 3. Naum 1. 2. 3 Finally of the Lord at the presence and in the sight of whom the earth is burnt the rocks cleaue the mountains tremble the hils melt the deeps roare hell it selfe and all infernall troupes do shake and shudder Seeing then ye execute not the iudgements of man such and so base such and so weake such and so contemptible but of the Lord such and so glorious such and so mightie such and so fearfull such and so dreadfull of such and so great terror and maiesty oh it standeth you in hand to take heed what you do The second consideration obseruable in this reason is that Iudges themselues are to stand at the seate of iudgement to be collected out of these words who will be with you in the cause and in the iudgement he will be with them by the all-seeing eye of his vnsearchable wisedome and vnderstanding if they do well to reward them with mercie if they do euill to punish thē with iudgement If then the Iudges of the earth shall not administer iudgement shall not do equitie shall not performe iustice shall not beware shall not take heed shall haue incontinentes oculos incontinentes manus incontinent eyes and incontinent hands Incontinent eyes like to the two vnchast Iudges towards Susanna Incontinent hands like to Felix who is said to leaue Paul bound because he looked for money to haue loosed him Act. 24. 27 then the Lord will Act. 24. 27. be with them in such a case and iudgment in the viall of his wrath in the edge of his indignation punishing them both in this world and in the world to come In this world as he raised vp Daniel which signifieth the iudgement of God against those two incontinent Iudges who arraigned condemned and caused them to be stoned to death as he no doubt also raised vp Cambyses against Sisannes that corrupt Iudge in causing him to be fleyed quicke and his skinne to be hung on the iudgement seate for his bribe-taking But if not in this world most certainly in the world to come when oh fearfull saying The mightie shall be mightily tormented Wisdom 6. 6. VVisd 6. 6. But if the Iudges of the earth shall administer iudgement shall do equitie shall performe iustice shal beware shall take heed shall seeke to be that in their seueral circuits which Aristides was amongst the Athenians of whom Herodotus reporteth that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herodot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the best and the most iust man among the Athenians If they shall be men of courage there is fortitude fearing God there is wisedome dealing truly there is iustice hating couetousnes there is temperance Exod. 18. 21. Exod. 18. 21 which are called the foure Cardinall vertues because vpon them as vpon their proper hinges all other vertues do depend Vertues fit for Iudges and magistrates on whom the stay state of common-weales and states as on their seuerall hinges are sustained then the Lord will be with them in such a cause and iudgement with mercie rewarding them both in this life as also in the life to come in this life with riches wisedom and honor in the life to come with blisse life and immortalitie As it is comfortably written Wisd 6. from ver 17. to v. 22. VVisdom● frō vers 1● to 22. The desire of discipline is the beginning of wisedome and the care of discipline is loue and loue is the fulfilling of the commandement the keeping of the commandement is the assurance of immortalitie immortalitie maketh vs neare vnto God wherfore the loue of wisedome bringeth vs vnto the kingdome If then your delight be in thrones and in scepters oh ye kings and Iudges of the earth embrace wisedome and raigne for euermore Thus right honorable haue I opened this text vnto you not largely amplified but briefly comprised wherein I haue shewed you the ordination of a Iudge and the informatiō of him S. Cyprian saith that God is Cyprian one in essence but diuers and manifold in office and magistracy whereof your honours haue a portion Gird therefore your loynes with the girdle of fortitude but of fortitude informed by wisedome let mercie and iudgement iudgement and mercie meet in your persons as somtime the sweete and the strong the strong and the sweet did in Sampsons riddle Iud. Judg. 14. 14 14. 14. Go on to do that which ye do I meane to shun and auoid that which is euill and vniust and so ye may shun and auoid the being of God with you in the cause and in the iudgement punishing you Go on to embrace that which is good and iust that so the mercy of God may embrace you and his louing fauor may compasse you about as it were with a shield Psa 5. 12. Psal 5. 12. Let the iudgement-seate whereon your honorable personages doe sit put you in mind of the seate of Gods iudgement let the iudgement barre whereat the miserable prisoners are arraigned before you bring to your remembrance the bar of Gods iudgement when the iudgement shall be extraordinarie both in regard of the Iudge who shall be God the Iudge of the whole world Genes 18. 25. as also Gen. 18. 2 in regard of them which shall be iudged which are the Iudges of the earth And euer and anon think vpon that saying which the wiser the heart is it lighteth on the deeper impressiō it maketh written Wisdom 6. 5. Sodainly VVisd 6. 5 will the Lord appeare vnto you for a hard iudgement shall be for them that beare rule Proceed therefore as to the good of this kingdome you haue begunne proceede I say and so long as this your life continueth continue you this proceeding to be that vnto his Maiestie which his excellencie in that his excellent speech which he made in the Parliament house no doubt in your honourable presence and audience aduiseth you to be his eyes to see for him his eares to heare for him that as his Maiestie desireth to heare and see for the Lord so ye may see and heare for his Maiestie For his Maiestie in that his speech religiously protesteth that the thrones which you sit on are neither his nor yours but the Lords Keepe therfore iudgement relieue the oppressed iudge the fatherlesse defend the cause of the widow Esay 1. 17. Let that saying Esai 1. 17. of Gregorie Nazianzen be as a magistrates memento vnto you Quemadmodum Grego Naz. leonum reliquorum animaliū motus non sunt ijdem ita nec magistratus populi as the motions and gestures of Lions and other baser creatures are not alike so neither of the magistrate the people As therefore ye manage greater matters then the people so ought your cariage to be of better manners then the people that as in places so you may be aboue them in graces that it may be said of you in regard of your Iudges office as it is said of Dauid in respect of his kings office that the spirit of God is come vpon you from that time forward 1. Sam. 16. 13. Plutarch reporteth 1. Sam. 16. 13. Plutarch 〈◊〉 Demosthen●● in the life of Demosthenes that it was a saying among the people that Demosthenes was worthy of the citie but Demades aboue the citie Behaue your selues so in your places as ye may not onely be counted worthy of your places but also aboue your places that he which sitteth aboue may reward you both below and aboue below in this life with riches wisedom and honour waiting on your iudgement seates as sometime they attended on the throne of Salomon aboue in the life to come with blisse and immortalitie when your scarlet robes shall be turned into long white robes your traines of estate into troupes and millions of Saints and Angels your iudging of men into iudging of Angels and your earths authoritie into heauens glory which God grant vnto all faithfull Iudges and all his faithfull people and that for his Son Christ Iesus sake to whom together with the holy Spirit be all honor praise power and dominion both now and for euer Amen FINIS