put on iustice and it couered me iudgement Iob. 29. 14. was as a robe and a crowne So was he attired in iustice as in a comely garment couering all his parts The cloke that hangeth vpon one shoulder is quickly blowne away and some shreds and peeces of iudgement onely are not sufficient to shew the true properties of a iust and vpright gouernour Righteousnesse is to be put on as a girdle about the loynes to gird all other vertues to keepe them round and close and euen on all parts yet must it not be like the girdle that saggeth beÌ„deth it selfe to that side where the purse and the money hangeth not inclining to the right hand or to the left to the rich or to the poore but equally and indifferently 2 bent to all alike And this is the second note of importance whereby the nature of that which here is called iudgement is declared For iudgement must generally be distributed it is not to giue the offender punishment only but to yelde defence to the innocent and helplesse And therfore in the holy scriptures when Isai 1. 17. we reade that the fatherles are to be iudged and the poore then we vnderstand they are to be defended relieued against their aduersasaries When the wicked are to be iudged that Rom. 13. 2. 4. iudgement is vengeance and punishment to be inflicted vpon them according to their deserts And lastly this refuge for the poore and resistaÌ„ce of the vngodly must be in the gate publikely that all goodnes and vpright dealing may finde fauour countenance maintenaÌ„ce openly that iudgement be not interrupted but established and that it flowe plentifully with a setled course not being bitter like wormwood Amos. 5. 7. to the meeke and innocent And further that wholsome lawes being carefully enacted may be as faithfully executed to the confirmation of Gods true seruice the maintenance of the Princes dignitie vnder God and the preseruation of Gods people in peace godlynesse and all honestie This mention of the gate is not in vaine for it teacheth vs that the Iudges Rulers sate openly in a common place to heare and determine all matters that were brought The causes are manifest namely that iustice might gloriously shine and shewe it selfe in publike to the cheating vp of all faithfull hearts and open shame and ignominie of euil workes And that not only citizens but couÌ„trymen forreiners strangers might haue free accesse without daÌ„ger Pet. Mart coâ— Jud. 5. or disturbance by any locall priuiledges Besides the exercise of iudgement in the gate open place might terrifie those that had mischiefe in their harts preseÌ„ting coÌ„monly veÌ„geance to their eyes terror to their guiltie coÌ„sciences The consideration of this place must needes put vs in minde of the Lords great benefit to vs continued in that he hath so graciously prouided that our gates and publike Courts of Iustice haue neither bin shut vp for feare of enemies nor pestered with warres violence that Zechar. 2. 7. our Country is inhabited as Ierusalem without walles that our Castels bearing only the auncient titles of warre are become for the most part ruinous by long peace courts where peaceable iudgemeÌ„ts are executed that our halberds are rather ensignes of honour and ornament then weapons of necessitie Deborah that mother in Israel triumphed that Iudg. 5. 1â— in her time the townes were inhabited the people might goe to the gates for iudgement and such peace vnder the gouernement of a woman had the Land for fortie yeares Of the like or greater Vers 31. benefits of peace people iudgements may our victorious Mother reioyce set her hearte as Deborah did vpon the gouernours of Israel Vers 9. on them that are willing amongst the people to stir them vp to praise the Lord for victories deliuerance continuance of peace aboue the space of forty yeares already By thy good pleasure O Lord to thy glory be these yeares doubled of life to our Deborah of peace to our Israel But let vs returne to the gates of Israel the execution of iudgemeÌ„t there practised in the time of Amos. All was not in frame belike because the Lord so earnestly dealeth to haue iustice established as though it were decayed ruinated Isai 5 7 It was euen so when the Lord looked for iudgement behold oppression for righteousnes behold a crying IudgemeÌ„t was turned backward iustice stood a farre off truth was falleÌ„ in the streets Isai 59. 14. â—quity could not enter he that refrained from euil made himselfe a prey The Lord knew their manifold mighty sins they afflicte the iust they take rewards they oppresse the poore in the gate Aâ— â— 12 Therefore amend your waies saith the Lord establish iudgemeÌ„t let not vngodlines sit in the place of iustice any longer Shall we take a viewe of that which most corrupted their state and ouerthroweth iudgement in all places whereit taketh foote There was respect of persons a gainefull cause was sooner heard had more fauour then trueth in form a pauperis The righteous were solde for Amos. 2. 6. cap. 4. 1. siluer the poore for shooes The great men were as kyne of Bashan full fedde oppressing the poore destroying the needy and saying to their maisters Bring and let vs drinke As though couetous Lawyers should serue the turnes of vnmercifull Landlords in oppressing their poore tenants and then call for the price of iniquity to drinke and make themselues merry with the teares of the widowe the sweate the bloud of the poore and oppressed Then is the estate most desperate when the lawes are stretched to serue mens lusts when priuate iniuries obtaine the countenance of the Court and priuiledges of the gate When as in Micahs time To make good for the the euill of their hands the Micah 7 3. Prince asketh and the Iudge iudgeth for a reward therefore the great man speaketh out the corruption of his soule and so they wrappe it vp saith Micah as a filthy thing in a faire clout The Lord knowing that no wine was so daÌ„gerous to Princes as the swallowing of giftes to make the magistrate dronke and forget the equitie of causes that no trayne was so dangerous to vndermine and blowe vp the seat of iudgement as those traines of secret briberies hath set downe this precept grounded vpon true experience Thou shalt take no giftes for gifts doe blinde the wise and peruert the wordes Exod. 23. 8. of the righteous Let no man reply as though a man might purse the rewards of the suiters and his eyes see neuer the worse to doe Iustice for the Lord saith it is impossible but gifts wil blind the eyes of the wise how much more of the foolish they will peruert the wordes of the righteous how much more of the couetous and of him that will doe wronge for a morsell of breade his conscience being gulled
not my right but rather giue place to myne ordinance let mans anger yeeld to Gods wrath mans impotencie to gods power mans partialitie to Gods Iustice mans secret conspiracie to the publike Iudgement established by God himselfe The Reuenge therefore that is by this Prohibition remoued is priuate such as receiuing iniuries offered without right repayeth them againe without Law The reuenge redresse of wrongs warranted vnto vs is the wrath vengeance of the Lord either mediatly to be executed by his Ministers ordayned to take vengeaunce of euill doers or else immediatly by the Lord himselfe where the sword of the Magistrate is too short or the hand too slack to smite the malefactor The chiefest doubt remayneth in this word Wrath to the which wee are to giue place for some haue interpreted it of mans Wrath not Gods some of our owne wrath wherein wee Imbros de â—â—â— lib. 1. C. 12 are agents and feele our anger boyling and beginning to kindle in the bosome these counsayle vs to resist anger at the first or at the least to retyre our selues and giue backe froÌ„ the extremitie and continuaunce of it to let Aretius slippe all occasions of quarrell and so to forget and forgiue that wee eschew all prouocations all motions or speaches that may renew the memorie of wrongs or nourish the conceipt of iniuries and indignities some againe expound it of mans wrath as it is in another wherin he is the Patient as though this were a Caueat to stay vs from laying sticks vpon another mans fire that wee blow not the coales of another mans choler that wee answere not a foole according to his foolishnesse nor an hastie man according to his hastinesse Lactant. lib. 6. Instit Cap. 18. by that meanes adding oyle to his flame or oyning our impatiencie with his iniustice But wee follow those interpreters which with best warrant do vnderstand this wrath of Gods wrath and the reuenge of iniquitie Alhanas irae diuinae August in Psâ— 78. vindictaiâ— quitatis Thom. Iudicio diuino or his diuine Iudgement and not of the anger either of the wrong dooer or sufferer For notwithstanding the sense of the former be godly and somewhat to our purpose yet this phrase of giuing place is not vsed in that signification affirmatiuely but rather negatiuely as Saint Paul sayth to the Ephesians Giue no place to the diuell and so in that sense would hee haue saide heere giue no place to wrath if hee had vnderstood it of the vnlawfull and wicked wrath of man and not of the most lawfull and holie wrath of God But I neede not make many wordes let the Holie Ghost interpret it selfe which by the Confirmation brought from the Authoritie of Moses and the mouth of the Lord himselfe doth manifestly declare that such wrath is heere to be yeelded vnto as the Lord claimeth to himselfe by the termes of vengeaunce and recompence the later whereof Saint Paul for the Deut. 31. 35 more certaintie and clearer application expoundeth in the person of God and action of his vengeaunce I will repay Now wee haue notice of the Authoritie wherewith this writ is confirmed let vs serch the contents and meaning of the Prohibition being directed from so great a Lord vnder perill of our soules if wee obey not his commaunde In this behold first the title wherewith S. Paul The title The reâ—aint Reasons â—orcingeery one of â—em greeteth vs which is most kinde and louing Dearely beloued secondly the restraint Auenge not your selues thirdly a direction giue place to wrath Fourthly note how euery wotd of the prohibition is backed secoÌ„ded with some reason implied to disswade from priuate reuenge and to draw to a patient abiding of the Lords leisure and an expectation of his iudgements to be executed Let vs first examine this amiable title which The title serueth as a sweet ingredience to qualifie a bitter medicine Dearely beloued saith hee as though he would protest before hand that although he resisted their affections and crossed their stubborne willes by with-holding froÌ„ reuenge yet he did it for loue to their soules and cure to the soares of their mindes If we consider the estate of Gods beloued people in this life we shal finde that they haue neede of many admonitions and precepts of patience and forbearance first because of their infirmities secondly because of the continual reproches and wrongs which shall be offered vnto them Gods best beloued are not so perfect and exact but they are subiect to passions and often resolutions 1 Sam. 25. 2â— of Reuenge against their enimies as Dauid was marching to the destruction of Naball for his churlish answere till Abigail meereth him and with gracious words asswageth his displeasure And who seeth not but the life of the best Christians is a marke for all wicked men and the diuell himselfe to be continually darting at and therefore euen to them being Gods beloued is it necessarie to giue this Item Dearely beloued auenge not your selues Beloued they were to whom Paul vttered this as those are that he are this first beloued of the Lord secondly for the Lords sake beloued of the ministers of God Will you then see what reasons may bee drawne from this title to keepe all Christians Reasons from the title against reuenge froÌ„ reuenge Say you are disquieted reproched oppressed Let this be your coÌ„fort you are beloued of God whosoeuer hateth you you are his dearlings he tendreth your case hee numbreth your haires hee putteth your teares in his bottell Wee are content to endure great daungers for those that wee know loue vs to put vp many iniuries at the intreatie of our friendes and who is a louer like the Lord or a friend like him which entreateth vs and chargeth vs not to Auenge our selues not to resist euill but to commit our causes and soules in well doing to 1. Pet. 4. 19. the Lord our faythfull Creator and Reuenger Againe those whom wee loue wee imitate and expresse in manners and behauiour As God is our Father in Creation Adoption so must we proue our selues to be his children in Imitation but in nothing may wee better declare who is our father then as wee were beloued when wee were enemies so to loue againe and pray for our enimies when they haue wronged vs. Dyd our Sauiour Christ reuenge when hee was hurt No sayth the Apostle beeing reuiled hee reuiled not againe Pet. 2. 23. beeing iniuried hee sought no reuenge when he suffered hee threatned not but committed it to him that iudgeth righteously Thus doing hee left an example that we should follow his footesteppes The diuell when hee getteth audience telleth a man how much hee is hated and iniuried but the spirit of God being pure is also peaceable and telleth him how much hee is Iam. 3. 17. beloued endeuoring to drowne all conceipt of mens spight and malice in the depth of Gods loue set as a seale to
it is like that if the wine fayled not that is their liuings melted not and beggerie came not vppon them like an armed man they woulde Prou. 6. 11. not blush to braue Authoritie in open place and disturbe the whole course of iustice As for our selues that speake of peace wee are sure to bee assayled with warre when wee play vpon Dauids Harpe to ease their griefe they cast their speares to wound vs and charm wee neuer so sweetlie yet this Serpent of reuenge and malice either is deafe and will not heare or fierce and readie to sting vs but it is our portion wee must beare it you redresse it And thus haue we discouered not only the humour but the vapors and smoke of Reuenge kindled in the heart and venting out at the mouth that you the Lords beloued may see the deformitie reforme the fault according to this prohibition of saint Pauls Auenge not your selues which hee expoundeth to the Ephes after this sort Let all buternesse crying Ephes 4. 31. euill speaking be put away with all maliciousnesse Next after the tongue we arrest by this Prohibition 3. Reuenging haÌ„ds arrested the wilfull hands and violent proceedings of those that wil be their owne caruers therfore without deliberation with themselues without expectation of Gods vengeaunce against right reason and al good order reuenge their iniuries receiued in deede or imagined in conceipt The Apostle heere speaketh in tearmes of loue to all but how shall wee speake or what stile shall we vse to the rufflers hacksters of our age Shall wee call them beloued That were out of fashion with such affectate male-contents that take a pride to be partakers of the curse of Ismael that had his hand vp against euery Genes 16. 12. man and euery mans hand against him Shall wee call them christians so teach them their dutie That name fitteth not the tragicall humor and stage-like behauiour of our dayes wherein euery Nouice like a fury learnes to cry Reuenge to offer the stabbe to threaten the pistoll and in their aduantage not to spare no not a brother but to strike him as * Primus diabo li discipulus Bas Genes 4. Caine the first disciple of the diuell did Abel not a reconciled friend but to wound him traiterously as Ioab did 2. Sam. 3. 27. Abner Alas how is that pretious accompt forgotten which the Lord maketh and demandeth of man and beast for shedding of mans bloud Gen. 9. 5. with an vnpriuiledged sword and a priuate anger What small reconing is made to deface the Image of God or teare the flesh of our selues as though men were become wolues dragons to their owne kinde Is that valour fortitude so to feare another mans life that thou canst not liue in quiet till thou hast seene his death Is it manhood to be monstrous and cruell like the ould Gyants or sauage like beasts of the pray If you prouoke beasts they lay about them presently Lactant. lib. 6 Instit Cap. 18. with horne and hoofe saith a father and so doe fooles receiuing hurt being led with a reasonlesse furie to reuenge they cannot respite theyr rage nor mitigate theyr passions A foole rageth and is carelesse and in the hast of his anger hee committeth follie sayth that wise king but Prou. 14. 16. shall the heate of his bloud excuse his assaults of violence murder before the Lord Shall his anger being a short madnesse acquire him Or shall the wounds that are giuen without Prou. 23. 29. cause by such as tarry long at the wine till they are enraged with heate and dispossessed of wit pleade a pardon for him that killeth his companion in drinke Aske but the Philosopher and he will tell vs that drunken offenses deserue double punishment for such madnesse is voluntarie Arist eth 3. and such ignorance is wilfull therefore our common speach sufficiently concludeth this poynt which awardeth him that killeth a man when he is drunke to bee hanged when hee is sober But of all other that same violence and murther which is effected by presumption and premeditated circumstances is prohibited by the Lord and to bee resisted by the sworde of his vengeance O that this sinne might not bee found in the house of Iacob But what age is this Or what people doe wee liue amongst Bluntly to kill and simplie to murther is but for plaine fellowes our gallants that studie to bee madde with reason haue an art of killing rules traditions and precepts to teach them murther by the booke in which they growe more expert then captaine Ioab which 2. Sam. 3. 27. 2. Sam. 20. 10. could take the first ribbe in his stabbes where he was sure to speede Such cunning there was in Ierusalem not long before the ruine and desolation thereof for common stabbers with Ioseph bell Iud. lib. 2. cap. 12. their cloaked poyniards and short daggers in the middest of assemblies dispatched those agaynst whome they made any quarrell with â—icarii great arte and secrecie And it can bee no good presagement in anie Countrie when bloudthirstie men growe expert and boast like tyrants men of power and strength to doe mischiefe and take away life when alas it is more August in Psal 52. grace and prowesse to giue life or preserue it for euerie vermine and base viper can wounde and kill and is this a propertie for strong men to glorie in But wee heare dayly the replie of some in their impatient mood What shal we suffer all be made fooles accounted cowards and be so disarmed and bound to the peace that euery one shal ouer-crow vs and oppresse vs He that putteth vp an old iniurie prepares a new for himself These are to vnderstaÌ„d that the same God which forbiddeth priuate reueÌ„ge hath ordained a publike redresse for all iniuries either by them that carry the weapons of his wrath or by himself if iudgemeÌ„t slumber with them And therfore as we haue a restraint to keepe vs from reuenging 3. Direction our selues so we haue a direction whither to go speed of a remedie in all our grieuances Giue place vnto wrath He that wil right his owne cause be his own stickler champion takes the place of Gods wrath intrudes himself but the beloued of the Lord must giue place if thou canst not forbeare iniuries yet forbeare expect a day of hearing of the righteous Iudge or his lawful delegats Neither wheÌ„ priuate men see notorious sinnes vnpunished is it lawfull for them vpon an ouershot zeale to take vp the sworde and play the Reformers Such a one wilt thou alledge is a forsworne wretch Gods enimie and therefore I may doe the Lord good seruice to kill him Who art thou that so iudgest and presumest to haue powre of life and death without a commission Keepe thou thy bounds wait vpon the Lord tarrie his leasure Priuate meÌ„ haue no further plea but
by law they may both go to the diuell togither for their vncharitable mindes as well as other theeues murtherers without law for their vnlawful actions Amongst other faults that the Corinthians are reproued for by saint Paule this was no small one that there were many quarrelles suites and complaints commenced amongst them for small matters and that before heathenish Iudges where they made themselues ridiculous and the Christian profession scandalous to them that were without He tenteth their wound and sheweth what roote those corruptions did spring from For there wanted first wisdome amongst them to compound and decide controuersies Is there not a wise man amongst 1. Cor. 6. 5. you saith he none that can find where the fault is and set downe the right of the cause of so small a moment Secondly there wanted loue for brother with brother went to law and 1. Cor. 6. 6. that vnder Infidels Thirdly they wanted patience Why rather suffer ye not wrong and forbeare 1. Cor. 6. 7. one another forgiue one another let manie faults passe forget many iniuries and commit them to God Fourthly there wanted Iustice Nay ye your selues saith he will do wrong and harme that to your brethren These foure wants must needes be amongst vs beloued who are so litigious and readie to go to the law For want of iustice in foro conscientiae in the Court of our conscience wee doe iniuries for lacke of patience we will suffer none for want of loue we spare neither father nor brother for lacke of wisedome we come to no speedie agreement our selues but the law must trie all Out of Saint Paules reproofe may it not well be thus spoken to you that are such sookers in law suits Though ye haue not a conscience to do right nor patience to suffer wrong nor loue to forbeare your brethren yet if you were wise your selues or had wise neighbours about you your matters might bee determined at home And doubtlesse if mē would do as they would be done to or if the offender would agree with his aduersarie quickly in the way and the partie Math. 5. offended accept of reconciliation and debate the matter with his neighbour himselfe what quiet of heart and safegarde of monye and godlye loue might bee procured whereas now men dwell in suites tossing themselues as in a sea of troubles enriching the lawyers abusing the lawe and empouerishing themselues It is a token of an vnholsome ayre Si valeans ho◠mines ars tua Phoebe iaces where the countrie is full of thriuing Physitions And Plato that diuine heathen sayth Signum est profligatae turpisque educationis in ciuitate Danoeus ex Platone cum multis Iudicibus iurisconsultis foris egeat Respub It is a signe of badde and wicked education and ill maners in any countrie when the Common-wealth hath neede of manie Iudges manie Lawyers manie Courtes The multitude of these Physitions of our estate so encreasing and flourishing telleth vs with shame that wee are a sight of wrangling Christians for the most part without iustice without patience without loue and wisedome and therefore it is more then high time that this were amended in those that feare God and respect the peace of a good conscience One great meanes of Reformation herein resteth in you Right worshipfull if you carefullye put in practise that prudent example of Gallio deputie in Achaia who beeing importuned by the clamourous outcryes of Paules aduersaryes draue them all from the Iudgement Acts. 18. 16. seate as men hauing more malice then matter A commendable action in him that was but a heathen but better will it become the place and profession of a Christian Magistrate And thus dearelie beloued haue we opened and serued this writte of prohibition agaynst priuate reuenge wee haue considered the louing title vsed by Saint Paule to allure our heartes to a like proportion of loue a-againe Wee haue heard how daungerous to our bodies and soules how preiudicial to religiō in both the exercise of hearing praying and what an enimie to God and a friend and follower of the diuell is a heart full of malice And yet when iniquitie hath conceiued and brought forth reuēge either in words or deeds then is it more daungerous for as it hurteth it selfe first so it mischieueth others being come to that passe We haue gaged the poyson of a wicked tongue and found it vnmeasurable we haue applied meanes of cure if the patients will endure it we haue arrested all those and bound them to the peace that dare vndertake their priuate reuenge or proceede to the raysing of a publike mutinie If they will not obey our writ from heauen we leaue them to you right worshipfull the ministers of Gods vengeance to be bent or broken We haue directed all plaintiffes from their weake anger to the mightie wrath of God for the confirmation royall of our prohibition from heauen we haue brought a true copie warranted by Saint Paule a faithfull Register of that sacred Patent and Charter wherin the Lord maketh knowne his chalenge and threatneth not onely reuenge to all vsurpers and euill doers but promiseth also a recompence to those that abide his leysure and commit their cause to him or his ministers ordained for reuenge recompense Wee haue shewed what Magistrates are and should be Gods they are for God and therefore should not be rigorous nor flouthfull but iust mercifull and diligent We haue declared that subiectes cannot be well gouerned with oppression of the greater nor magistrates amended by rebellion of the lesse We haue examined the absurd opinions of thē that would haue no superiours but all equalles nothing priuate but all things common no lawes but all lust and libertie We haue merte with those foxes that vse the publike ordinance of God to racke their priuate spight worke their extremities To conclude we haue vsed motiues to disswade men both from priuate courses of reuenge and also from the abuse of that publike vengeance those lawes and that ordināce which the Lord hath planted to preserue the good to maintaine peace trueth right amongst men Now therefore Graue fathers remember your publike callings that your sword and your sentence your iudgement vengeance is the Lords Remember that by title you are Gods but forget not your priuate condition you shall dye like men remember that you are maisters and Iudges here but forget not that you haue a maister and a Iudge in heauen Looke vpon the people and thinke though they be many as the blades of the field yet are they but grasse all flesh is grasse surely Isaie 40. 7. the people are grasse but yet looke againe and beholde that as the grasse is so is the flower also as the people are so are the Rulers there is some difference in beautie and dignitie as there is in the flower and the grasse but the grasse withereth the flower fadeth men dye and mortall Gods
president against those rulers that be all for vengeance and extremitie nothing for mercy nor compassion For the Lord hath appointed the rulers to be shepheards and watchmen to feed and preserue not roaring lyons and hungry beares Pro 28. 15. Micha 3. to prey vpon the people to trample vpon them as mire and grinde them in peeces with extortion polling Our Sauiour Christ therefore calleth gouernors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benefactors and gracious not malefactors and mischieuous because by their title hee would teach them their duety And if the Lord had ordained his magistrates onely to kill to racke and to poll his people hee might haue put in the diuell for a sole Commissioner for hee can practise nothing else but mischiefe and vengeance but because the magistrate must vse mercie and a fauourable defence of the good a correction of euill and not a confusion of all together therefore hath the Lord committed his sword vnto men and gaue them this title I haue saide you are Gods intending they should Psal 82. 6. be iust as God holy as God mercifull vpon occasion as God without partiality as God without iniquity as God so doing they may be fearelesse of the faces of men as God himselfe Thus may all men in authoritie behold their faces dueties in the glasse which sheweth the Lords properties and telleth them how neere they come to his perfection The Lord doth not onely exercise punishment but pitie and compassion How farre be those Iudges and officers from the Lords example that pinch all in the purse let none goe free what person soeuer in what cause soeuer if hee light in their clawes whose courts resemble the Popes Purgatory if he say the word or any of his proctors that the soules of men are in though they be out yet pay they must by theÌ„selues or their friendes before they be at rest though they were at quiet before And how like are such to the ignorant physitions that prescribe to all persons in all causes phlebotomie and letting of bloud as though euery disease were of excesse and superfluitie none of defect and penurie for they drawe bloud of all and lighten the purse of euery Patient and this maketh the world to decrease in wealth but increase in sinnes What warrant such officers haue for their dealings I knowe not except it be this vulgar proued trewe hee that buyes deare must seldeare he that farmes at a hard rent must take vp all with the angle drag all with the net Neuerthelesse it is a more desperate case when in a Commonwealth a man may do any thing without punishment then when hee can doe nothing but he smarts for it A licentious liberty is more daÌ„gerous then seruitude it selfe therfore better haue a sharpe gouernour theÌ„ In execution mercy but not remissenesse an Idole a blocke that suffereth the people to be deuoured one of another coÌ„sumed of theÌ„selues Wherfore as the Lord conueyeth ouer his authority to men confirmeth theÌ„ in their place with these titles that IudgemeÌ„t is his power is his the throne his the sword his vengeaÌ„ce is his so he teacheth them the diligent vse carefull execution adding this clause I will repay When Iehos hap hat had ordained Iudges vnder him he giueth them the same charge that he had receiued from God the same encouragement Take beede what yee do for ye execute not the Iudgements of man but of the Lord 2. Chron. 19. 6 and hee will be with you in the cause of iudgementâ— wherefore now let the feare of the Lord be vpon you take heede and doe it for there is no iniquitie with the Lord our God neither respect of person nor receiuing of rewarde So that the place of a Iudge is not a place of priuate reuenge nor a dumbe shewe of honour and pompe nor a pillowe of ease and securitie whereon men are to sleepe or tell the clocke but there must be circumspection diligence and wisdome they must take heede and doe it hoc agite attend vpon this office doe this and yet take heede what ye doe When the Lord hath saide to rulers yee are gods hee meaneth not that they shoulde be like the Epicures idle god which sate in his throne and Psal 82. let all inferior matters alone as to base for his eyes nay rather the Lord woulde haue them like himselfe which doth not onely Isai 40. 12. weigh mountaines and hilles in his ballance but the very dust of the earth and sandes of the sea And therefore he setteth downe iudgement Exod. 18. 22. for small matters and as he saith vengeance is mine so by Salomon he descendeth lower and Prou. 16. 11. layeth claime to the ballance and telleth vs that all the weightes in the bagge be the worke of the Lord. And who are weaker or lower then the fatherlesse the widowe the poore and yet al Iudges haue the Lords Letter commendatory or mandatory rather in their behalfe the tenor whereof is this doe right to the poore and fatherlesse Psal 82. doe Iustice to the poore and needy and how they should do this right he telleth them deliuer the poore and needy saue them from the hand of the wicked And further to keepe the Iudges themselues in awe hee standeth ouer them and telleth them of his presence in the very entrance of the Psalme saying God standeth in the assembly of gods hee Iudgeth amongst gods he maketh one in all courts all assises Psal 82. 1. sessions and that which men passe ouer he finds out that which they winke at hee punisheth The Iudges ignorance will not excuse him if for carelesnes he suffer the calamitie of the innocent for if thou say Behold we knew not of it the holy Ghost will reply as in the Prouerbes hee that poÌ„dereth the heart doth not he vnderstand it Prou. 24. 12. and hee that keepeth thy soule knoweth hee it not and will not hee also recompense euery man according to his worke And the righteous man Iob will teach thee in dignitie what thou oughtest to haue done in his Apology touching Iob. 29. 16. intricate matters for when he knewe not the cause hee sought it out diligently as hee saith of himselfe At leastwise the Lord himselfe that vpon the clamorous outcry of Sodomes sinnes in his eares commeth downe Gâ—â— 18. 21. on the earth to examine if their sinnes were so grieuous or no doth rather intend an instruction to those whom he honoureth with the title of Gods then further intelligence to his owne wisdome from the which nothing was hidde According to the power assigned from God must be the purpose practise of euery gouernour For what is a sword if it be alwaies like a childes dagger riuetted in the sheath and put to no vse what are good lawes without execution but as belles without clappers And what are magistrates that hauing neither the life