placed before him so he should place God before him Kings are the children of the most High Psal 82. 6. As Psal 82. 6. the child therfore yeeldeth reuerence to his father so ought kings as children to God their Father The other lesson instructeth the subiect in a dutifull obedience that forasmuch as the king is placed next immediate vnder God so he obeyeth him in for God if he shall not be contrarie vnto God The authoritie of the King is then disauthorized when he shall either cōmand that which is euil or forbid that which is good for the Kings scepter and priuiledge chiefly lyeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in things of a meane and indifferent nature To denie then the Kings command in matters indifferent it is to encounter his authoritie in the best title of it a guise of some who haply for their zeale may be commended for their ignorance are to be pitied for their stubburnnesse in that they will not do the kings law are to be punished Hitherto the intent The second point in the culpable leafe of this table is the extent of it Whosoeuer will not c. It is not then to be required of some but to be looked for from all Whosoeuer This I can but point at not prosecute The second leafe or columne of this table is penall or of punishment This is proposed first more generally in 3. members whereof the first is the denunciation of a sentence in the hauing of iudgement the second the expedition of it without delay the third is the applicatiō of it which is set down both in specie or more specially let him as also in genere or more generally whosoeuer Secondly this leafe or columne is proposed more particularly in foure branches first by death secondly by banishment thirdly by confiscation of goods fourthly by imprisonment The first of the three mēbers more generally proposed is the denuntiation of a iudgement in the hauing of iudgement This hauing of iudgement both authoriseth the Iudge and also discourageth the offendor First it authoriseth the Iudge for he that commandeth the Iudge that he must do it authoriseth also the Iudge that he may do it Iudges are of Gods owne raising Iudg. 2. 16. and Iudg. 2. 16. also of Gods assisting as with whom the Lord is said to be Vers 18. Therfore Iudg. 2. 18. authoritie cannot be controuerted vnlesse God himselfe in some sort be countermanded For the better vnderstanding of this iudgement we must know that there is a threefold iudgement Coeli seculi conscientiae supernall of heauen internall of conscience externall of the world Iudgement in this place is not to be takē for the supernall iudgement of heauen neither yet for the internall iudgemēt of conscience but for the externall iudgement of the world whereunto God incourageth the heads of Iacob and the Princes of the house of Israel Micah 3. 1. Heare ô ye heads of Iacob Micab 3. 1. and ye Princes of the house of Israel should not you know iudgement which iudgement S. Hierome interpreteth either S. Hierome for right reason or administration of iustice according to that Psal Psal 72. 1. 72. 1. Giue thy iudgement vnto the king ô Lord and thy righteousnesse vnto the kings sonne Iudgement to the king that is administration of iustice Iudgement and iustice in the Scriptures seeme to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words of one signification Yet Dauid Psal 94. 15. distinguisheth Psal 94. 15. them where he saith that Iudgement shall returne to iustice In which place iudgement as it is probable is taken for the execution of the sword and iustice for equall decision of matters in controuersie Secondly this hauing of iudgemēt discourageth the offendor in that though for a time he hath runne on his heedlesse and heady race in being both vndutifull and wilfull against the law of God and the kings law yet notwithstanding God hath a time wherin he that would not submit himselfe vnto the tenour of the law by doing shal be enforced to yeeld himselfe vnto the terror of the law by suffering for there is not onely iudgement passed but execution out against such Let him haue iudgement The second of the three members more generally proposed is the expedition of the sentence without delay Priùs consulto deinde maturè facto opus est a Iudge must first determine with deliberation and then what he hath once ripely determined act with expedition A long suite hanging in the Court of a Iudge will be no more grace vnto him then a long sore vnder the hand of a Chirurgian which may peraduenture increase his coine but wil decrease his credit The cause of a poore man must not be delayed before the barre of a Iudge as the diseased poore man lay before the poole of Bethesda euen eight thirtie yeares and was not cured Ioh. 5. 5. Ioh. 5. 5. The reason wherof was because whē an Angell came and troubled the water another stepped in before him was healed But the cause herein must be inuerted for whereas there was first the troubling of the water by an Angell and then the stronger stept in before the weaker here it must be deemed that first the stronger steppeth in before the weaker and then troubleth the water with angels The Lion as we know is not onely valiant but swift The throne of Salomon was garded on both sides with Lions 1. Reg. 10. 20. hieroglyphically as it 1. Reg. 10. 20. were to set foorth vnto vs that they which sit on thrones should be as Lions not only in abilitie of action but also in agilitie of expedition As God is said to be against the sooth-sayers adulterers false swearers oppressors a swift witnesse Malach. 3. 5. so they Malac. 3. 5. who sit vpon Gods seats against such malefactors ought to become swift Iudges A thing was this so carefully prouided for in the Iewish common-wealth as their iudgement seats were in the gates of their Cities Ruth 4. 2. Ruth 4. 2. A meanes of the more quicke dispatchall so that there might be iudgement without delay The third of the three members more generally proposed is the application of the sentence which is to be handled first in specie or more specially let him that is him who hath bin thus vndutifully and wilfully disobedient against the law of God and the kings law Let him euen in his owne person that as he in his owne person hath done what he should not so him selfe in his owne person may suffer what he would not The Iudge must take heed of Herods miscariage who cōceiuing a displeasure against Christ vniustly bathed his sword in the bloud of all the innocent babes of the male sexe in Bethleem and the coasts therof frō two yeares downeward Math. Math. 2. 16. 2. 16. Secondly this application is to be handled in genere or more generally as this him hath a reference to the forenamed whosoeuer
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
with the common wealth as with a Serpent where the tayle laboureth to rule and draw the head after it Plato writeth in his former Alcibiades that the heire apparent Plato in pr. Alcib to the Persian Monarchie as soone as he had attained to fourteene yeares of age was deliuered to foure most choice and principall men that could be found in all the prouinces of the Monarchie to be brought vp and nurtured in foure of the most choise and principall vertues whereof the first was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the most valiant who should traine him vp in fortitude and feates of armes The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most iust which should inure him to speake the truth and to giue to euery man that was his owne The third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most sober who should frame his mind to that sobrietie and temperance that he might not be conquered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no not of one of the least pleasures The fourth and last he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wisest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is who taught him wisedome chiefly consisting in the worship or religion of their gods and matters concerning a King or kingly dignitie Be wise therefore ô ye kings be learned ô ye Iudges of the earth Psal 2. 10. Psal 2. 10. that ye may not onely do by courage but take heed by wisedome The third precept comprized in this lesson is courage and wisedome both of them linked together in that the Iudges are to take heed what they do The Aegyptians had an Embleme among them which might be a good rule of direction for Princes gouerners 〈◊〉 and magistrates An eye with a 〈◊〉 an eye this argueth their wisedome whereby they take heede a scepter which bewrayeth their power whereby they do that as they are ouer men as the Eagle ouer the fowles and the Lion ouer the beasts so they may labour for the eye of an Eagle whereby they may see into matters first quickly without delay secondly deeply without doubting thirdly singly without doubling for the heart of a Lion also which is vndantable vnconquerable The men of Israel testified concerning Dauid that he was worth ten thousand of them 2. Sam. 18. 3 so 2. Sam. 18. 3. haue the people iust cause to say concerning their Iudges and gouernors You are worth ten thousand of vs for your valiancie worth ten thousand of vs for your wisedome Wisedome like the wary spie is to go before and Courage like a valiant army to follow after vanquishing and subduing all things vnder it Wisedom informeth courage performeth wisedome instructeth courage effecteth wisedom prescribeth when where why how things are to be done courage enableth to do them A Iudge or a magistrate hauing wisedome without courage may be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without heart hauing courage without wisedome may be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a head but where they both meete together as mercie and truth did Psal 85. 10. there Iudges and magistrates Psal 85. 10 may be said to do in their seuerall charges as they which bare office amongst the Spartans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is dispose all things in a beautifull order confound nothing by headlong rashnesse Hence cometh the protecting and patronizing of the good and innocent by wise courage the correcting and punishing of the euill and nocent by couragious wisedome inclinable indeed rather vnto mercie then seueritie endeuoring for that name which Minutius bestowed vpon Fabius as Plutarch Plutarch in Fabi. writeth in the life of Fabius Quando venerabilius nomen non habeo te mitem appello parentem When I haue not a more honorable name to bestow I call thee by the name of a mild father yet not so pliant to mercie as negligent in iudgement but remembring alwaies that they beare not the sword in vaine but that they are the ministers of God to take vengeance on them that do euill Rom. 13. 4. Rom. 13. 4. The parts then of the Iudges office are like the parts of Dauids song Psal 101. 1. mercie and iudgement In the first place if it may be mercie that they which are like God in office may resemble him in image whose mercy is said to be ouer al his works Psa 145. 9. Psal 145. 9. many punishments are a disgrace to the magistrates as many funerals to the physitions as writeth Seneca Seneca Yet because there is a sparing crueltie and a punishing mercy and foolish pittie spilleth the citie as saith the prouerbe not so addicted to mercie as not at all affected to iudgement without which it is sure that the weeds of vices would ouer-spread the field of the whole world reason would become rage lawes license well gouerned men as brutish and sauage beasts Monarchies anarchies kingdomes thraldoms and the world it selfe a wildernesse They are therefore as in mercie so to beare the likenes of God in iudgement who is said to haue first iudgement secondly iudgements thirdly armies of iudgements Iob 10. 17 armies which are Job 10. 17. for number many for kinds sundry and for force mightie beginning all things in wisedome following all things so begun with courage therein taking heed what they do The second thing is the reason for the inforcement of this lesson which consisteth in a two-fold consideratiō wherof the former concerneth whose iudgements they execute set downe first negatiuely not of man secondly affirmatiuely but of the Lord. Not of man who is base weake miserable in his birth life death therefore may he seeme iustly to be contemned his lawes to be wrested his ordinances to be peruerted his statutes to be transgressed by him which is the publicke organ and minister thereof so he may do it secretly without detection or subtilly without conuiction Not of man who for his matter is called Adam Adam red earth Enosh sorrow or affliction which signifieth earth for his misery Enosh which signifieth sorrow or affliction and therefore may he and his lawes seeme lightly to be regarded basely to be esteemed Not of man of whom it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man is full of windings and turnings therefore seemeth it no matter very important if there be a winding and turning from his lawes and iudgements Not of man who setteth forth deceit with his tongue Rom. 3. 13. therfore may he seeme according Rom. 3. 13. to the natural suggestion of depraued reason lege talionis by law of like for like to be worthily deceiued againe To conclude not of man who hath transgressed the law of the highest for there is none that doth good no not one It may seeme then no matter of great moment when a man hath transgressed the law of God if man violate the iudgements of man The part affirmatiue followeth the part negatiue But of the Lord. Of the Lord who for his cōtinuance is God from euerlasting and world without end
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 theÌ„ 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. VVisdomâ— froÌ„ vers 1â— 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 informatioÌ„ 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 impressioÌ„ 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 animaliuÌ„ 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 〈◊〉 Demosthenâ—â— 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