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cause_n	great_a	lord_n	see_v	5,118	5	3.3465	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13527	The mappe of Moses: or, a guide for governours Two sermons lately preached before the iudges of assize, and magistrates of the towne of Reding, at two seuerall assemblies there held for the countie of Berk. By Theophilus Taylor, Master of Arts, and pastor of the parish of S. Laurence in Reding.	Taylor, Theophilus, d. 1640.	1629 (1629)	STC 23819; ESTC S103237	48,498	60

was his life harmonizing sweetly together as in a musicall instrument far vnlike vnto Absolon who was sufficiently witty and eloquent which his speech vnto the people doth witnesse let thy matter bee good and come vnto mee and I will doe thee iustice yet had no co●science like to Pandulphus his schollars who had learned to speake well yet neuer would doe well and to the Pharisees who said but did not but Moses his heart and tongue did moue together what his appearance was that he was in substance expressing his minde by his actions and applying his actions according to his communications And thus much of his Adaptation to faithfulnesse in his office 2 Executione he was faithfull in the execution of his office and this will appeare in three seuerall obiects Moses was faithfull 1 Deo 2 Sacerdoti 3 Populo 1 Deo to God who ordained him a Gouernour Deo and this faithfulnesse he testified to God three wayes 1 Fide by his faith in God 2 Pietate by his pietie towards God 3 Zelo by his zeale for God 1 Fide by his faith in God Saint Paul testifieth of Moses 1 Fide Heb. 11 23.24.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that he was a true beleeuer by saith he refused to be called the sonne of Pharaohs daughter by faith he forsooke Egypt by saith he ordained the Passeouer and passed through the red Sea as on drie land concluding against all carnall reason and sence that the Egyptians whom now they beheld should neuer any more be seene of them hee beleeued whatsoeuer God had predicted notwithstanding that it seemed impossible to be effected 2 Pietate Exod. 3.5 Theodoret. in questionibus in Exod. Vt religiosiorem hac ratione Mosen redderet Gregor 2a. part pastorum Moses crebro tabernaculum intrat exit exemplum praebens rectoribus ut cum aliquid ambigunt dominum per orationem consulant Iam 5 ●6 Exod 17.11 2 Pietate by his piety towards God when God called him to the office of Magistracy he commanded him to put off his shooes thereby admonishing him as Theodoret noteth to put off all carnall and sinfull affections and to become stedfastly religious Saint Gregory saith that Moses did goe very frequently into the Tabernacle therein giuing a godly example vnto Gouernours that when they doubt what is to be done they should in a deuout manner aske counsell of God No question but Moses was such a one himselfe as he made choise of for Gouernours that is one fearing God Had not Moses beene a man of extraordinary piety he could not haue beene of that preualency with God as to turne away his wrath it being not the prayer of euery man but onely of the godly man which preuaileth much exceeding much did Moses preuaile with God in the behalfe of Israel whose hands when he prayed were strengthened against their enemies the which care of godlinesse we may see both in Ioshua Ioshua 24.15 who was Moses his successor whose resolution was that he and his house would serue the Lord and in Solomon who being as great a Builder as his father was a Warriour he erecting a dwelling house for his own safetie building a throne to iudge causes for the vpholding of equity 1 Kings 6.14 so also hee built a stately Temple vnto God for the supportance of Gods worship and piety remembring well the counsell of his deceased father thou shalt beare rule in the feare of the Lord the which aduise all Gouernours must remember 2 Sam. 23.3 3 Zeale Deut. 9.17 Ambr. 56. epist Fractae sunt pri●a ut repararantur secundae Jsidor Hae tabulae imaginem demonsirabant priscae legis quae fracta est abr●gata Manet manebit Decalogus manebunt libri ●eteris testamenti quia spiritus sanctus non minus est in ●●teri quam in novo Hic on ad Romulum Moyses zelo dei permotus tabulas f●●git in detestationem idololatriae Deut. 34 6. Sozomen l. 7. c. 15. Qudam ●●nt in Arabia qui adorant Mosi● imaginem Ambr. Opinor Mosen non esse mortuum sed tantum dici mortuum translatum esse tantum ins●●r Eliae Deut. 34.6 together with the saying of Constantine viz. hee that is vngodly and vnfaithfull towards God will neuer be faithfull vnto men 3 Zelo by his zeale for God we reade in the Scripture that he brake the Tables of stone why he did so there are sundry reasons giuen by seuerall Writers Saint Ambrose saith that by this action was shadowed out the abolishing of the olde Law and the establishing of the Gospell and of the same iudgement is Isidore these Tables did represent the olde law which is abrogated and broken wheras the Decalogue together with other books of the old Testament shall abide and remaine in the world to the very end of the world as well as the new because the Spirit of God is the speaker in the olde as well as in the new Saint Ierome saith that the cause of Moses his action was his zealous affection because they had prouoked God by their idolatry in detestation whereof he brake the Tables and the history relateth vnto vs other passages of Moses his zeale ●e knowing that the Iewes did extraordinarily respect him therefore hee would not let the place of his buriall be knowne his zealous heart fearing lest after his death the superstitious Iewes should worship his dead body no man knoweth of his Sepulcher vnto this day It is reported that in Arabia at this day some doe worship and adore the image of Moses O how many moe Idolaters would there be had they the true body of Moses Wee must not hold in opinion with Ambrose who thought that Moses dyed not but is onely said so to be whereas God decreeth that Moses shall dye in the same manner that Aaron did and in the booke of Deuteronomie the land where he was buried is mentioned namely the land of Moab and that in some valley in that land but whether in the valley of Phogor as some affirme or in what other it is vnknowne but he earnestly desired of God as some thinke that it might not be knowne Chrysost Hom 1. in Matthaeum Ne Hebraei corpus cius utpote ducis legislatoris velut numen quiddam colerent August de mirab script lib. 1. c. 35. Virg●m qua signa multa fecerat ne adoraretur secum abstulerat Sacerdoti lest as Saint Chrysostome speaketh idolaters might adore his body being dead whom they so highly honoured being liuing O behold now his exceeding zeale for Gods glory who would rather bee depriued of an honourable interm●nt then that thereby Gods honour should receiue any detriment and as much wee might speake of his like zeale in hiding of his rod the reason whereof Saint Augustine giues viz. lest God thereby might be dishonoured 2 Sacerdoti 2 He was faithfull to Aaron his elder brother who was Gods Priest as will appeare in these three

same place viz. she doth preserue his temporall estate Salomon gained great respect and receiued much honour in his gouernment whereof a maine cause was because his Subiects liued vnder him both religiously peaceably Senec Qui● plus quam alij exer●●ntse ●●●●●erand●●● obe●iendo Iudges 21 25. Pet. Mar. in li. Iudic. Nihil i● caetu h●● i●●●r pe●niciosius quam ut quisq volanta●● su●●● seq●a●●r and richly which point Seneca well considered when being asked why the Spartans did liue more richly then other people answered they are better gouerned then other people Thus you see the necessity of gouernement without which no man can liue happily when there was no ruler in Israel euery man did that which was good in his owne eyes the meaning whereof Peter Martir declareth viz they fell from euill to worse committing sinne with greedinesse no wonder if all things were cut of ioynt where no godly Magistrate was either to prescribe a Law nor faithfull officers to execute the law prescribed whereupon saith Saint Chrysostome Chrisost Take away the Pilot from the ship thou sinkest the vessell the Captaine from the Army thou endangerest the whole company the Ruler from the Common-wealth thou bereauest it of its felicity animating the godlesse rout to bite and deuoure one another as Canibals the greater to consume the lesser the stronger to eate vp the weaker and the rich to oppresse the poorer 1 Vse 3 Application vsefull for 1 Confutation 2 Instruction Aug. ad Bonifa Molestus est medicus furenti phrenetico pater indisciplinato silio 1 Confutation of that false position of the Anabaptists viz. Rulers are neither lawfull nor vsefull either in the Church or in the Common-wealth who therefore would haue them cast out as vnsauory salt lopt off as superfluous branches pulled vp by the rootes as hurtfull weedes trod vnder foote as stinking dung and that they are men deseruing as little honour and respect as Sathan who is made mans tormentor How earnest and painefull these men are in vntwisting and pulling asunder the Common wealth from the gouernour whom God hath ioyned together will plainely appeare by the surueigh of those many arguments which they vse against this ordination as though it were a doctrine against nature 1 Against nature Alsted Theol. didact In primaeva illa integritate potestas locum habitura fuisset Cal. inst lib. 4. c. 20. S●biectio est secundum naturam quanquum miseria subiectionis comes non sit secundum naturam Politicae non minor est necessitas usita inter homines quam panis aquae solis acris reason and Scripture 1 Against nature because Rulers had no existence in the state of innocencie vnto which allegation this reply will be sufficient that though there was no neede or vse of rule and dominion before the fall there being at that time two persons onely in the world who as they both were but one family so but one flesh yet if that estate had longer continued power and gouernment had neuer the lesse beene established though no way troublesome as now it is the which Caluin hath most learnedly obserued who saith Subiection of one man vnto another is agreeable vnto nature though the misery which since the fall accompanieth it be distasted of nature and addeth further that now there is no lesse vse or need of gouernment than of Bread Water the Sunne the Ayre which as they preserue men in being and breathing so the other continueth as in a happy kinde of well being Naturall therefore it is that the inferiour obey the superiour the lesser the greater without which subiection the state of humane society cannot subsist neither indeede is there any thing in the world excellent which is not ruled and supported by gouernment as we plainely discerne in bodies first celestiall Est deiure naturali quòd inferior suo superiori obediat minor maiori sine quâ rerum humanarum status conservari non potest the Sunne ruling the Moone by night secondly terrestriall the Beasts being subiect to the Lion the Birds to the Eagle thirdly artificiall in a clocke the great wheeles guide the lesse and the helme the whole ship fourthly politicall in military discipline the Generall commandeth the Coronell he the Captaine he the Lieuetenant he the Sergeant he the Corporall and he the common Souldier euery of which faith to his inferiour goe and he goeth come and he commeth Math. 8.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe this and he doth it all which being well considered how can we conclude any thing against this ordinance 2 Against reason 2 Against reason it being granted say they that Christians being sanctified persons they are a law to themselues and neede no other Gouernour Law nor Ruler the law being not giuen to a righteous man but to the disobedient 1 Tim 1.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the vngodly and sinners whereas wee cannot conclude from thence our exemption from the commandement but our freedome from punishment we are exempted from the vengeance of the Law from which vnbeleeuers are not freed but not from our obedience thereunto Caluin saith Calvin Nulla gens vnquam sic ab humanitate abhorruit ut non se intra leges aliquas contineret Iames 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no people hath euer as yet beene so vnreasonable inhumane and barbarous as that they will not be confined and bound to some lawes besides what little power the man most sanctified hath to gouerne and regulate himselfe wee may perceiue by that which Saint Iames speaketh of the tongue who euer liued so to gouerne this little member as that thereby he hath not often giuen offence both to God and to his neighbour the tongue can no man tame from whence I thus inferre if man hath not power to rule a lesser member then not a greater if not one then not many if not many then not all and if not all then not himselfe and doth it seeme vnreasonable that he should haue a Ruler ouer him who cannot rule himselfe 3 Against the Scriptures 3 Against the Scriptures especially against these foure pl●ces The first place of Scripture alleadged against this ordinance Gen. ●● ●● is to Genesis Let them rule ouer the fish of the sea and ouer the fowle of the heauen and ouer the beasts where GOD g ues Adam power ouer all creatures which are vnreasonable but not ouer man who is a reasonable creature vnto which allegation two things are replyed 1 That these words were spoken vnto Adam at that time when as there were no other to gouerne but vnreasonable creatures but when as mankind was multiplyed the law of nature written in their hearts ere it was written in the tables of stone did dictate vnto their consciences this truth viz. that euery superiour should be acknowledged and obeyed by his inferiour 2 That dominion granted vnto man one way doth not exempt from subiection

must not doe this euill to our selu s though thereby we are sure that great good would redound vnto our brethren We are to know therefore that as Moses failed in other things viz. first in doubting of Gods promises when he said that he would giue them sufficient food can all the fish of the sea bee gathered together to suffice them which Dauid calleth an vnaduised speech he spake vnaduisedly with his lips secondly in not beleeuing God promising him water out of the rocke wherein as saith Musculus he bewrayeth by many signes his ●ouoting and diffidence as 1 In that he smote the rocke twice whereas once had beene sufficient and as much as God commanded 2 In that he did it when the people requested it not immediately when God commanded it 3 In that he did not smite that rocke whereunto God directed him but some other as some thinke 4 In that he spake not to the rocke as God commanded him but to the people 5 In that hee spake both doubtfully and faintingly as Musculus obserueth So that he failing in this speech as in some other before we must learne to imitate him and other the Saints in their standings not in their failings the most godly men who haue their most golden affections haue also some drossie and earthly cogitations abhorre thou their drossie earthlinesse but affect their golden godlinesse The best sanctified man is like vnto the Bee which hath both hony and sting the sting of naughtinesse as well as the hony of godlinesse licke thou the hony but shun the sting wherefore it will be thy wisedome to imitate the Bees which doe sucke the sweet flowers but leaue the bitter hearbs It is a good speech of Saint Ambrose the Saints doe instruct vs not onely when by a pious conuersation they keepe the law but also they admonish vs when by abberration they transgresse the law Let Rulers learne from Moses to bee iust to others yet not vniust to themselues And now because this vertue Iustice for which Moses is commended hath beene so highly aduanced by the Heathens ancient Fathers Prophets practised by this so great a Iudge in Israel notwithstanding the obiections to the contrary and forasmuch as nothing is well done which is not done in a good manner let vs consider how and in what manner iustice must be exercised To the exercise of iustice fiue things are requisite for the manner it must be First Complete secondly Generall thirdly Voluntary fourthly Deliberate fiftly Stable Complete 1 Complete iustice is that which hath these two compounds 1 Mercy Cyprian Oporte i●dicem cum iustitiae aculco mel clementiae habere commixtum Mercy Prou. 10.18 Numb 12.3 Deus vindictae gladium olco misericordiae acu●t 2 Seuerity 1 Mercy Salomon declareth the necessity of mercy in a man of authority mercy and truth doe preserue the King and his throne shall be established with mercy in the booke of Numbers we reade that Moses was a very meeke man aboue all the men that were vpon the earth Let all godly Gouernours learne mercy from Moses yea from God himselfe who alwaies sleepes the sword of his seuerity in the oyle of his mercy Learne you to be mercifull as your heauenly father is mercifull 2 Seuerity Seuerity which is as necessary as the former for which purpose God hath put a sword into his hand that hee may exercise seuerity in which act three things are considerable 1 Obiect vpon whom it must be exercised Obiect 2 Time when it must be exercised 3 Causes wherefore it must be exercised 1 The Obiect of Seuerity are offenders who because they are not all alike nor of one ranke you must therefore distinguish them in their punishments Some there are which offend of infirmity and erre in simplicity against such Gen. 3.24 you that are Gods terrestriall Cherubims in this English Eden must onely shake the sword for that is sufficient Prou. 26.3 Flagellum equo frenum asino virga stolidorum tergo Others there are of a higher ranke then the former being both stout and bold offenders for whose mouthes there must be prepared Bits for whose hand Manacles for whose feet Stockes and for whose backes Rods as Salomon intimateth I may not presume to giue directions to your wisedomes how to proportion your seuerity to the seuerall crimes you shall meet with whether robberie murther or the like Onely giue me leaue to be your Remembrancer concerning the Popes bloud-hounds Priests and Iesuites who plot and contriue the death of Kings and Princes the ruine and destruction of whole Kingdomes aiming not at angles acres cottages and widdowes houses with Ahab and the Pharisees but at Kings Pallaces whole countries bloudy Butchers who will not foule their hands with the blood of beasts but of men and that not in the blood of base abiects as Ahab in Naboths but in the royall blood of Kings princes these foxes must be hunted discouered worried who if they bee not destroyed will destroy our vineyard O smite them seuer●ly because they doe but watch a time to smite vs mortally Time 2 The time when it must exercised when no warning will serue nor easier meanes p●euaile when as the bench hath giuen the malefactor both a discharge goe thy way and charge sinne no more if he still iterat● his offence who can pitty him if punishment ouertake him Improbe Neptunum accusat qui iterûm naufragium ●acit he that wil needs to Sea● when once already he hath suffered shipwrack if he fall foul● the second time hee may thanke himselfe if the axe of iust●ce hath beene laid vnto the roo●e of a naughty tree two or three sessions t gether and still shall bri●g forth bitter fruit dishonourable vnto God and da●ger●us to the Common-wealth w●at remedy if this tree bee hewen downe by the axe of iusti●e this being considered that he who spareth the bad Bonis nocet qui malis parcit Exod. 4.6 Magdeburgen Centur. 4. c 4. p. 190. hee iniureth the good and himselfe most of all The hand of Moses when as it was str●tched out ●t was whole and sound but when he withdrew it a●d h●ld it in his bosome it was leprous which giu●th vs to vnderstand that ●s for a Ruler to punish and exercise seuerity when there is cause will be commodious vnto him so to vse conniuency is very perilous Causes Foure causes wherefore it must bee exercised there is great cause why seuerity should bee exercised in regard of 1 God 2 Gouernment 3 Spectators 4 Malefactors 2 Sam. 21.9 1 Of God that his wrath may be appeased So long as Sauls sinne went vnpunished God was grieued but his sonn●s being hanged he was appeased God sent a plague vpon Israel because they tollerated open adulterers to perpetrate their filthinesse Psal 106.30 but so soone as Phineas executed iudgement the plague was stayed 2 Of the Gouernment that it may be established so saith