which hee will not doe with the like but with a caste of his office cutting large thonges of other mâ—ns leather The reason why the Maiestrate must take no rewardes is because rewards blind the eyes and peruert the iudgement it keepes him from seeing the right of the other side and makes him see that side where the bribe is to glister like the gold put a staffe in the water and it will seeme crooked not that it is crooked but we cannot see it right for the water so looke on a cause t 〈…〉 owe bribes and that which is â—ght will seeme crooked If therefore we loue to be kept in vpright iudgement and sight let vs abhor gifts we mislike theÌ„ that put out our bodily eyes though it be with a siluer Bodkin how much more those that put out the eyes of our minde The Philiâ—ines thought they could put Sampson to no greater shame then to put out his eyes so it is a great shame to a Maiestrate to bee blinded with bribes for then all men may see his partiality therefore though men thinke they are honoured of them that giue them bribes yet they are dishonoured and though they thinke they will see right and doe iustice notwithstanding but thereby they are blinded and corrupted a bribe will drawe his iudgement and affection like an Adamant stone It is with the Maiestrate and a bribe as it is with the fishe and the bayte if the fish take the baite she is taken of the baite so if the Maiestrate take a bribe he is taken of the bribe as rewardes doe blinde the Maiestrate so it peruerts him It peruertes his iudgement of the man that sends him guifts it makes him thinke the man is louing and kinde to him when it is not the loue of the Maiestrate but the loue of himselfe that mooues him also it peruerts his iudgement of the matter for hee will thinke of all circumstances and straine and drawe them to the vttermost for that part and lend a deafe eare to the other side at least a slender regarde Some Officers looke not to God but to Mammon not how they may giue euery man his owne but how they may make other mens their owne not how they may dispatch causes rightly and commodiously for the people but how they may eyther release or linger causes for their owne commoditie but it is said Thou shalt take us rewardes and the Maiestrate should say to him that offers him a bribe what wouldest thou put out my eyes I suspect your cause is naught because you would colour it with corruption I will looke so much the more narrowly into it because you seeke thus to daube it We are highly to thanke God that this precept is religiously regarded of our Lorde chiefe Iustice and Lorde chiefe Baron and I hope of many other superiour Maiestrates I would it were aswell of inferiour officers I once heard a Maiestrate saye to one that offered him certaine Capons to stand his friend Why saith hee doe yee bring â—ee these filthie things I will none of them the creatures were good but hee called them so in respect of the filthie working effect and ende of them If all Maiestrates did beare such a minde and would giue like answere to such persons they should preuent sinne and shame to themselues and danger to other and further iustice to the glory of God That which is iust and right shalt thou doe Whatsoeuer is iust and right that is within the compasse of thine office thou shalt doe and not bee drawne from it by respect of bribes or persons God will haue Maiestrates precise in Iustice and to goe as it were by a thred therefore it is said in another place They should not 〈…〉 ne to the right hand nor to the left That thou mayest liue This is a promise â—ade to good Maiestrates that execute iustice right as Salomon saith It shall establish the throne of the Prince whereby wee may see how iustice doth please God and not onely because it is a dutie that he commandes but because it is a meanes to keepe a number in their duties Contrarywise heere is included a secret threatning that if Maiestrates doe not execute iustice But wrest the law and peruert iudgement eyther by respect of persons or bribes they shall dye and not onely because they doe neglect this dutie but because a great number of sinnes will growe thorow impietie If Iudges that bee Gods debuties will not doe iustice then the Iudge of all must doe it himselfe both vpon the Iudges themselues and vpon the people therefore it is said thou shalt cut of a wicked person from the earth and so take euil from Israel both the euill that else he will do and the euill that the people shall suffer from the hand of God for bearing with such things when Eli would not punish his sonnes how did God punish not onelye him and his house but the whole people When Saule would not punish Agag and the witch how did God punish him so if Maiestrates loue their owne peace and the peace of the people let them execute iustice if they doe not God will and when we see fayling this way on earth let vs appeale to heauen ¶ A Iewell for Gentlewomen 1. PETER 3. 3. Whose apparelling let it not be outwarde as with broydered hayre and golde put about or in putting on of apparell 4. But let the hid man of the heart be vncorrupt with a meeke and quiet spirit which is before God a thing much set by 5. For euen after this manner in time past did the holy women which trusted in God tire themselues and were subiect to their husbands THe Apostle Peter in this Epistle after hee hath taught the generall duties of Christians that are to bee performed to God and to all men hee hath proceeded to the perticular duties belonging to some of inferiours to superiours and because the King is both the highest superior and to be honored of all he hath begunne with him in the former Chapter and hath proceeded from the publike gouernours of the Common-wealth to the priuate gouernours of families and taught the duties of seruants to their maisters And because God will haue order in euery societie euen in the least societie aswell as in the greatest in the beginning of this Chapter hee teaches wiues to bee subiect to their husbands for although a wife in other places of Scripture be called her husbands companion Mal. 2. and yoake-fellow because of the neere coniunction and affection that is betweene them and because in some things especially in the marriage bed they bee equall yet the husband is appointed of God to be her head and superiour therfore shee is commanded to bee subiect to Gen. 3. him in her desire and in her behauior both in words and in deeds for since our first parents 1. Pet. 3. 5 did exalt themselues and would bee like God all their posteritie haue
had pride in them to exalte themselues one aboue another therefore as the Apostle hath tied all people to bee subiect to their Princes and Maiestrates and all seruants to be subiect to their maisters so he tyeth all wiues to be subiect to their husbands for although some women in respect of her birth may bee superiour to her husband yet in respect of her mariage she is inferiour to him And though the Scripture in other places shewes diuers other reasons to perswade 1. Cor. 11 women vnto subiection namelie that the woman was made of the man and for him yet in this place the Apostle contents himselfe with this one reason taken from the end of their subiection that their husbands and others who were yet Infidels might bee wonne to the loue and better liking of religion and the word whereby they might bee trulye wonne to God when they should see by dayly experience what power and vertue religion had wrought in their Christian wiues that by nature is not found in other women for as the bad conuersation of professors is an offence and stumbling block to Turkes and Papists so the good conuersation of Christians is a meanes to drawe them neerer religion that are without and perticulerly to drawe an vnbeleeuing husband as Paul saith to the Corinthians What knowest â— Cor. 7. thou whether thou shalt win thy husband for as she must seeke to winne her husband by words so also by works for if she shall perswade him to heare to read to pray c. which be good wordes and in the meane time be froward snappish disobedient and shew foorth euill workes what force haue her speeches to drawe her husband to religion which he shall see to haue wrought no more vertue in her selfe therefore although it seemed to them that were Christian wiues and seruants an vnworthy thing to bee subiect to Infidels and Idolaters yet because religion doth not breake the bands of ciuil and lawfull societies and dutie as Popish religion dooth but confirme and strengthen them rather therefore as the Apostle hath willed Christian people and seruants before to be subiect to their Princes and superiours so hee willeth Christian wiues here to be subiect to their husbandes that yet were Infidels so farre as their more bounden dutye to God would suffer them wayting when by Gods grace and their good meanes their husbandes might become Christians And if wiues must bee subiect to their Infidell husbands how much more must wiues bee subiect to their Christian husbands although they haue faultes that yet are much more lesser and greatly inferiour to gentleisme therefore if this precept that wiues should bee subiect to their husbands who were so vnequally yoaked were of force then how much more is it of force now Whose apparrelling lâ—t it not be outwarde Verse 3. The Apostle hauing required a good conuersation generally he shewes them what this behauiour that he would haue them vse is in perticuler not costly and curious apparrell for that often time offends their husbandes thorow the chargeablenesse and attendance that belonges vnto it but hee woulde haue them moderate in their affections reuerend in their speeches and dutyfull in their actions and to mooue them hereunto he willes them to set before them the glasse and examples of holy women especially of Sara who in these vertues is a renouned patterne to all her daughters Not with broidred haire He beginnes to speake of their apparrell which shewes that we are by the fall of Adam become so ignorant that we knowe not how to apparrell our selues as we know not how to eate and drinke nor to doe any thing well but we must be enformed of the word of God therefore as the saying is Of euill manners spring good lawes so of the euill fashion of the people in their time the Apostles set downe good rules touching this point and although men are not exempted but also generally instructed touching apparrell yet women are often and perticulerly dealt withall about it as appeares in the Prophesie of Esay and other places because Esai 1. 3. 1. Tim. 2. that sexe is much giuen to costlinesse and curiositie this way as one saith Many things are inuented by women that neyther nature necessitie nor honesty doth require and if they were so adicted thervnto that they needed restraint then when the Church was in persecution what neede is there of this bridle nowe in the time of peace Some haue gathered from this place that golde and costlye apparell is not lawfull for Christians to weare but that cannot be the Apostles meaning for then hee should crosse other places of the Scripture and dissent from Paul who saith to the Corinthians All things are yours And to 1. Cor. 3. Titus That to the pure all things are pure Titus 1. 1. Tim. 4. and to Timothie That euery creature of God is good and nothing to bee refused so it bee receiued with thankesgiuing of those that beleeue and knowe the trueth We read of Ioseph of Hester of Mordecai and of Daniell that did weare goulde and costlye things and if they had beene euill things Joseph would haue refused them when Pharao offered them aswell as hee did his Mistresse when shee offered her selfe to him Mordecai would haue refused them when the King offred them aswell as he did to bowe to Haman Daniel would haue refused them aswell as hee did the Kings meate yea Sara her selfe whose example the Apostle propounds in this Chapter had and vsed costly apparell as we may see by the Braslets and Iewels that Abrahams seruant gaue to Rebecca when Gen. 24. he went to procure her to be Isackes wife Indeed by Adams fall we haue lost our interest in all the creatures the worst aswell as the best but by Christ we are againe restored to the best aswell as the worste as Paul saith to the Corinthians All things are yours Therefore Christians may as lawfullye weare fine Linnen that comes from Aegipt Veluet that comes from Naples and the goulde that comes from Indea as they may eate Sugar that comes from Barbary and drinke the Wine that comes from France for why hath God put vpon some of his creatures beauty but for vs to behold in some creatures sweetnesse but for vs to taste and in some pleasantnesse of voyce and sound but for vs to heare therefore we may haue the vse of them all so we glorifie the creator that made them the redeemer that restores them and the Holy-ghost who sanctifies them and doe rightly vse theÌ„ but yet the Scripture giues certaine rules and caueats for the vse of them and as of meate drinke and other creatures so of apparell both touching the matter and the forme or manner Costly apparell must not be worne of all because it agrees not with the calling of some nor with the abilitie of others therefore our sauiour Christ saith those that weare soft raiment are in Kings houses not that it may
but the daughters of Sara must looke to the fashion of holy women The want of religion in many women is seene in their apparrell their harts being as hollow as their verdugales their mindes being as light as their feathers and their thoughtes as changeable as their fashions Peter hauing praised and pressed this garment of meekenes he saith Holy women and Sara did weare it and it made all the rest the more comely for it made them subiect to their husbandes as Sara obayed her husband and called him sir the wante of meekenesse hinders subiection for the wordes of the mouth and workes of the handes followe the motions of the minde if the affections bee disordred thereof growes disordred wordes and â—ctious Sara beeing sâ—nctyfied and â—neekened by the grace of God vsed reueâ—end wordes to her husband and called â—im Lord or sir shewing herselfe to be his â—feriour and not Will Dicke the like as many doe speaking to their husbande 's as to their kitchinboyes and as she vsed reueâ—end speeches so actions she obeyed him â—s we may see in Genesis when her husband Gen. 18. commaunded her to prouide meate for the Angels We vse to say when any doe a thing that belonges to their calling their coate sits neuer the worse to their backe so when a woman shall doe a necessary or indifferent thing at the commaundement of her husband though she be in her Sunday robes it is nothing vncomely but makes it seeme the more holyday like but I meane not to stand vpon the duties of wiues to their husbandes seeing my purpose was chiefly to teach Gentlewâ—men perticulerly in the matter of attire and not all women generally in other behauiour Now as these that heare sermons vse to say that was a good lesson for such a one so men like well to haue women taught their duties but not to heare of their owne therefore though I omit it the Scripture doth speake of it and others haue written it and the Apostle Peter also after in this Chapter doth shew what bee the duties of men aswell as of women Husbands saith he dwel with your wiues as men of knowledge that is know what you must yeeld to them aswell as what yee may require of them therefore if your wife bee ignorant you must teach her as Paul saith Women must 2. Cor. 14 learne of their husbands if she offend admonish her as Iacob did Rachell if she be heauie Gen. 30. you must comfort her as Elâ—anah did Hanna if shee bee weake you must beare 2. Sam. 1. with her and Peter saith after If shee giue good counsell you must hearken to her As God said to Abraham Hearken to thy wife who said cast out the bond-woman and her sonne God giue both husbands and wiues wisedome loue meekenesse and all inward graces that they may shew forth outward goodnesse ¶ A caueat for craftesmen and Clothiers IAMES 5. 1. Goe to now yee ritch men howle and weepe for the miseries that shall come vpon you 2. Your riches are corrupt and your garments are moth-eaten 3. Your goulde and siluer is cankered and the rust of them shall be a witnesse against you and shall eate your flesh as it were fire yee haue heaped vp treasures for the last dayes 4. Behold the hire of the labourers which haue reaped your fieldes which is of you kept back by fraude cryeth and the cryes of them which haue reaped are entred into the eares of the Lorde of hoastes THis Epistle was written to all the Iewes that professed Christ and the Gospell among whom as it is in all Churches their were some that rested in an outward profession and neglected a good conscience and conuersation as yee may see in the former chapters Those which were such hipocrites among them that the Apostle dealeth against were specially rich meÌ„ for although it may be there were some poore amoÌ„g theÌ„ that were bad enough as it is euery where yet the Apostle saw speciall cause to inuay against the ritch for in the second chapter he speakes for the poore Hath not God saith he chosen the poore of this worlde that they should be ritch in faith And speaketh against the rich Doe not the ritch oppresse you by tirannie saith he and in this chapter he saith The ritch men howle and weepe for the misery that shall come vpon you the labourers wages that you keepe backe by fraude cryeth against you and in the 7. verse he speakes to the poore and â—aith Be patient therfore brethren till the comming of the Lord which dealing of the Apostle I would haue an answere â—o their accusation who chalenge the Minister for speaking so much against the â—â—ch and so little against the poore reade â—he Scripture and yee shall finde the ritch â—eprooued tenne times to the other once â—he reason is because they are most faulty and the reason of that is as I take it because most corporall discipline is vsed against the poore and therefore most spirituall discipline had neede to be vsed against the other Hee hath in the former Chapters exhorted these ritch men to repentance Nowe hee commeth to threaten them with Gods iudgementes saying Goe to you ritch mâ—n weepe and howle for the misery that shall come vpon you c. Some may aske if the Apostle doth condemne ritches or if he doth meane all ritch men I answere no for ritches beeing gotten by good meanes are the blessing of God and there haue bin diuers good ritch men as Abraham Iob and others and no doubt there were some good among these people but the Text shewes that hee speakes of such ritch men as got their ritches euill and vsed them not well and yet they did laugh as appeares in the fourth Chapter but he telles them heere there is Iam. 4. 9 cause of weeping There was cause they should weepe for their sinnes because they abused their riches letting them rust and Motheate when the poore had neede of them and because they defrauded and oppressed the poore yea because they killed the iust letting them starue for hunger and colde but because they were hardned in their sinnes he willes them to weepe for their miseries not for the miseries they were presently in for they now wallowed in wealth But for the miserie that should come on them when they should giue account how they had vsed their talent as yee may see in the example Mat. 25. of the vnprofitable seruant and in the Luk. 16. example of the ritch glutton It were a merry worlde if it might goe alwayes with such men as it dooth now but they shall change a coppy as wee saye Now because these men were secure and thought of no afterclappes he calles them to consider their misery in time to come for where sinne goes before if repentance comes not in the middest distruction shal be the end Where hee biddes them howle the worde importes such a lamentation as arises from the certaine
beholdes the hart now a christian must seeke to approue himselfe to God not so much to men some gentlewoman when she hath put on silke veluet fine linneÌ„ feathers gold siluer pearles and such braue things doth imagin that those things do much coÌ„mend her wheÌ„ they do discommend her shew her pride exces wantoÌ„nes corrupt mind but if she haue inward vertues especially a meeke spirit this is before God and godly people a thing much set by because it is apparrell of the Lords owne making but wheÌ„ women haue such stirring affections as they wil chat and chide it out when any thing is spoken or done by their husbands that they like not God cannot abide it therfore although infidels do in their apparrell in al things seeke but to please men yet christians must seeke to please God His thiâ—â—e reason is taken from the example of holy women as Paul in the same point refers the 1. Cor. 11 CorinthiaÌ„s to the example of the churches good women that then did liue so Peter refers them the example of good women that are dead a record whereof they might haue in the scripture God hath not only giueÌ„ vs rules but that we might be sufficiently incouraged to follow vertue and be left without excuse if we do not he hath left vs examples both of men and women that haue shewed vs the way of vertue Many will alledge the examples of the fathers to follow them in their vices but their faultes are set downe to shew the frailty of man that wee may take heede of them and to shew the mercy of God that wee might learne to rise out of them onely their vertues are set downe that we might followe them Therefore when we will follow any man or woman wee must looke the thing bee good that we follow secondly that it bee good for vs for that may bee good in one that is not in another as it was a good thing in Abraham to offer his sonne in sacrifice because he had a commaundement for it but it was euill in other that did it without warrant thirdly wee must looke the thing be good when we doe follow it The fathers did well in worshipping God on the mountaines and highe places but when God had erected his Temple they did euill that did so The Papistes do much vrge the examples of the fathers but they meane Augustine Ierome Barnard those but they speake not of Abraham Isaac Iacob and those but if the authority of fathers should mooue vs then those that are most ancient do most deserue the name of fathers must mooue most Againe the Papistes speake of the vertues of good men and women to mooue vs to worship them and not to follow them but if they be vsed to that end they cease to bee examples that are for immitation and not for adoration when we speake of this or that vertue some say these are good things if we could practise them why Abraham was faithful Ioseph was chast Iob was patient Ionathan was louing the Centurion was humble Cornelius was charitable Sara was meeke why should not we Some will saye these were rare men and women but they are not set downe to be wondred at but to be followed how came they to be so excellent but by the grace of God the grace of God is able to make vs like them yea like God himselfe if we will vse the meaneâ— of grace as they did those that would be like the Saints in glory must labour to be like them in vertue and as in other places of Scripture the holy Ghost commendes to vs the examples of holy men so heere the Apostle commendes to vs the examples of holy women because he speakes to women and if any should desire a perticuler instance he meanes Sara because shee was one of the most excellent and yet she was not alone but there were many other like her in this that are gone before and so must those that followe after Therefore hauing spoken of the inward vertues of the minde as the most excellent ornamentes of Christian women especiallye meekenesse and quietnesse of spirit which they had some want of and stood in most need of being yoaked with Infidels he saith after this maner Holy women tyred themselues as Sara wee haue a prouerbe that which is farre fetcht and deere bought is good for Ladyes who care not for common things then let them labour for these vertues which are farre fetcht in respect of time foure thousand yeares agoe and in respect of place they come from heauen and from the holy land and as it is farre fetcht so it is â—eeâ—e bought it will cost some iourneyes to Sermons some prayers in your chambers some denying of your willes yea it was not onely worne of a great woman but it is so fine and precious a suite that it is neuer the worse for the wearing it will serue not onely the mother but also the daughters it is as good nowe as it was a thousand yeare agoe The fashion that the Apostle would haue Christian women to followe is an olde fashion Gentlewomen are euer seeking newe fashions but saith the Apostle Apparrell your selues with that that Sara did and rest in it there is no better If Besuliel and Saholiab were here they cannot worke and imbroyder so excellent and exquisite an ornament for you as this is Many women will keepe a thing that was their Mothers and weare it on high dayes then make you much of Saras atâ—yre that will teach you lesse to esteeme and rightly to vse outwarde and corporall things both for the belly and the backe especially make much of this Iewell of meekenesse that will fashion you to beare iniuries without falling into extremities and I warrant you your gowne will sitte neuer the worse on your backe but you shall seeme to them that can iudge a more goodlye woman then nature hath made any After this manner saith Peter did holy women attire themselues prophane women indeed as Jesabell who painted her face and trimmed her selfe that shee might take Iehu in her loue and those that Esay speakes of haue onely Esai 3. looked to the outwarde attyre and not regarded the graces of God but holy women as Sara haue principally respected the beautifying of their mindes If any shall obiect Sara had outwarde Iewels and costlye things it is true so may her daughters according as their calling and habilitie will suffer but shee did not accounte those thinges for her most necessary comely and chiefe ornamentes good women whatsoeuer outward ornamentes they weare they thinke themselues naked if they want grace to doe the duties of good Christians to God of good women to their neighbours and of good wiues to their husbandes Some women that set their mindes of gewgawes when they would defend any foolish or monstrous attire they say it is the fashion it may be the fashion of Heathen and prophane women
liue where nothing is lawfull then where all things are lawfull in respect of the outrage that men would shewe one to another if they were not to bee bridled by some superior Maiestrates are deuided into Iudges and officers by Iudges it seemes hee meanes the chiefe Maiestrates and by officers he meanes those vnder officers that are to bee appointed by them howsoeuer they should bee called The Apostle Peter speaketh to the like purpose when he saith Submit your selues to all manner ordynance of man for the Lordes sake whether 1. Pet. 2. 13. it be to the King as vnto the superiour or vnto the gouerners that are sent of him so that the same that Peter meaneth by the king and gouerners is ment here by iudges and officers the difference seemes to be onely in the names for his meaning is not as I take it that there should be iudges and officers both in euery Citty but that there should be a iudge or chiefe officer as it was in the time of Moses Iosua the Iudges and Samuell as afterward there was a king in one especiall place and officers vnder him in euery Citty and in that hee speakes of iudges in the plurall number I vnderstand it not of the same time but of the succeeding times or else a iudge being the name of their gouernour and other titles for ciuill officers beeing not yet inuented the holy Ghost his meaning is to commaund them to appoint ciuill gouernours in euery Cittye whether they should call them iudges or by what other title soeuer for euery society standeth in neede of gouernement let it be the society but of two and that those who are most likely to agree the man and wife yet among them their is a superior now if this be necessary in the lesser societies how much more in the greater The equitie of this appeares in Exodus Exod. 18. when Moses was sole gouerner hee was troubled greately with the causes of the people therefore Iethro his father in lawe counselled him to choose inferiour officers ouer hundredes fifties and tennes for as the Apostles though neuer so excellent ministers coulde not performe all Ecclesiasticall duties to the people alone therefore did choose Deacons to looke Acts. 6. to the poore so one maiestrate though neuer so sufficient cannot performe all ciuill duties to the people alone but haue neede of manye assistantes therefore it is saide heere iudges and officers shalt thou appoynt in euerye Cittye that is to saye yee shall place maiestrates and ciuill officers in the societies of men it matters not much how yee call them whether Maiors for Citties Bailiffes for Townes Liefetenantes or iustices for Counties chiefe Constables for hundreds or pettye Constables for parishes for the gouernment of the people It is not heere set downe what manner of persons should bee chosen for maiestrates and how they should bee qualyfied that is taught in other places of Scripture in the first chapter of this Booke of Deutronomie it is sayde they Deu. 1. must bee men of wisedome that they maye bee able to discerne betweene persons and causes that should come before them as Salomon did betweene the two 1. King 3 16. harlots They must bee men of courage that weake affection hinder them not in the execution of iudgement they must feare Exod. 18. God that they maye not feare any mans person or any mans letter they must loue the trueth that false causes bee not countenanced of them and they must have couetousnesse that they vse not them office to their owne commoditye but to the commoditye of the common wealth 1. Tim. 3. As hee that must bee a minister in the Church must bee specyallye qualified so hee that is a maiestrate in the common wealth must not bee chosen out of the coÌ„mon sort much lesse of the worst sort but of the best sort let all that haue voyces in the choise of officers looke to this that wheÌ„ they shold choose a wise man they choose not a foole they should choose one that loues the trueth they choose not a Papist when they should choose one that feares God they choose not an Athist when they should choose one that hateth couetousnesse they choose not an vsurer Let this bee respected not onely in all ordynary elections but in those that bee more extraordinary as Knightes and Burgesses for the parlement house and clarkes for the conuocation house where lawes are likely to be made as men are minded therefore whosoeuer be propounded let such be elected as be religious men and good common wealthes men And marke that among the properties that are required in a maiestrate which we haue noted before there is no mention made of ritches but of vertues for although some respect may be had to his ritches because the office of maiestracie requires some retinue charge so as the former essential vertues bee in him but if those bee wanting ritches cannot nor maye not supplye the place of them as in the choise of a wife a man may respect ritches and beauty so there be first religion and modesty but if those vertues bee wanting Salomon saith A faire woman without vnderstaÌ„ding is as a ring of golde in a swines â—out Naball was a rich man but vnfit for a 2. Sam. 25 maiestrate because he was not a wise man but a foole because he feared not God but was a drunkard because hee hated not coâ—tousnesse but was a niggard one compares an euill officer to an Ape on the top of a house highlye pearched but badlye qualited for he vses his exaltation not to the good but to the hurt of those that are â—nder him Salomon saith If a Prince and Prou. 29. 12. so another maiestrate bee giuen to lyes the people are wicked men are naturallye giâ—en to be naught but if those who should constraine them be euill the people will be too bad It is reported of a king who had a wry necke his subiectes did carrye their neckes awry that they might be like him so if a maiestrate be of a crooked disposition a number will carry ther liues awry to satisfie him They shall iudge the people with righteous iudgement When a man is called to the office of maiestracie whether it bee higher or lower he must not thinke he is come to a place of idlenesse or ease but of care and paines therefore hee is here commaunded to iudge the people that is to doe the duties belonging to a iudge he must not only beare the name but performe the office as the minister must administer the worde and sacramentes so the maiestrate must administer iustice as all superiority is for inferiority so the iudge or officer is ordained that the people from his hand might receiue iustice the honour seruice and trybute they haue is the reward of their care and paines in gouernement It is reported of a king that had painted in his armes a candle-sticke with a candle burning