THis Verse and Text , ( Right Honourable , Right Worshipfull , Worshipfull , and the rest Beloved ) without Preface or Apologie , are nothing else but Gods charge by his Prophet , to them who were to give a charge to others ; and his holy direction to them , who under him were appointed to give both Correction and Direction unto others .

In the words be pleased , I beseech you to observe with me these three Generall Heads .

First , you are given to consider of the Persons directed : Set downe by their Title , They are called Iudges .

Secondly , you are to take notice of their appellative Restriction , or restrictive Appellation ; which , you may be pleased to call their Circuit , or place for the execution of their Authority . In that they are called , Iudices terrae , Iudges of the Earth .

Thirdly , there is to be considered , the Direction , or Charge it selfe which is given ; and that is , To be Instructed .

The Point then upon which we are first to enter , and by Gods assistance and your gentle patience to handle , is touching the persons directed , here in the Text , called Iudges . The Prophet David , having in some foregoing verses , spoken of the power and Majesty of the Son of God , & declared how able he is to take vengeance on all those who should dare to oppose him in his Soveraigntie ; Now fearing that he should chiefly meet with reluctance in Kings & Iudges , as if because they being Higher Powers , should chiefly presume to oppose the Highest of Powers : Or otherwise , well knowing of what force the silent Rhetorick of the Paternes of great Personages is , either in perswading to good , or in disswading from evill , he principally directs his speech to them , willing them to learne , and learning to know , and knowing , to acknowledge the Supremacie of the Son of God , and To serve the Lord in feare , as it follows in the beginning of the next verse , whereupon in the Conclusion wee must also touch .

I hope and presume , that I am not in the midst of a Masterlesse and lawlesse Anabaptisticall Auditory ; a Sect , that with might aad maine strives to strike off the head of Government , and would frame the body of Men , like the body of Polyphemus , without an eye , or make it like the confused Chaos of old , that it be , Rudis indigestaque moles . So that I should need to stand much to prove the lawfulnes of Kings and Iudges , and how that there ought to be a Superiority amongst the Sons of Men. If I should go no further than the words here of the Prophet , we find God no way condemning them for being Kings and Iudges , neither doth hee wish and will them to leave these the places of their Dignity , but only seeks to put them in mind of their Duty : Be wise now therefore O yee Kings , &c. How Lawfull and Laudable it is that there should be Kings and Iudges , Counsellors and Magistrates ; yea , and how necessarily it stands with the good of the Common-wealth , Scripture confesseth , and Experience confirmeth .

Whilst wee see God in the very first Creation of the World , observing order , and establishing a Superiority amongst his Creatures , willing The greater Light to rule Gen. 1. 16. the Day , and the lesser to governe the Night . And when hee comes to the Creation of Man , whom you may be pleased , as it were , to call the Master-piece of that his Divine Work-manship , Giving him command over the Gen. 1 ▪ 28. Birds of the ayre , the Beasts of the field , and Fishes of the Sea . Whilst we see Noah , a Commander in the Arke ; Abraham , to be a chiefe President ; Moses , to be a Ruler ; Ioshua , to be his successour , both to persons and places ; Samuel , to be a Iudge , to goe from yeare to yeare in Circuit , to Bethel , Gilgal , and Mizpeh , and to judge 1 Sam. 7. 16. 2 Chron. 19. Israel ; David , Salomon , Iosia , and Iehoshaphat , to be Kings ; who also gave his expresse command to his Iudges . Whilst wee behold our blessed Lord and Saviour JESVS CHRIST , no way overthrowing , but still seeking to establish Christian government , paying Tribute , bidding to give Caesar his due , and content to be brought before Pilate his Iudge ; Paul also answering submissively before his Iudges & giving it in expresse charge , that Every soule should be subject to the Higher powers , to Rom. 13 ● . Kings , and all that are in authority , and that not onely for feare , but for conscience sake ; for that the powers which were , were ordained of God , the thrones ▪ of heaven and earth being not contrary , but subordinate .

These , with many more instances which might be used , may serve to stop our mouthes , that wee doe not Vers . ● . dare with those wicked ones , in St. Iudes time , To speak evill of Dignities , but humbly to acknowledge them to be the breathing Images of the most high God . If we compare the body Politick to the body Celestiall , there wee find an Hyerarchy ; the Apostle therefore speaks Coloss. 1. 16. of Principalities and Powers , Dominions and Thrones ; mention wee find made of Cherubins and Seraphins , Arch-angels and Angels : If to the body Astronomicall , 1 Cor. 15. 41. the same Apostle sheweth us , that One Star differeth from another in glory : If to the body Ecclesiasticall , you Ephes. 4. 11. have the same Apostle affirming , How that God hath given to some to be Prophets , some Apostles , some Evangelists , and some Pastours and Teachers : If to the body Naturall , there wee see all the members of the body to be guided by the governance of the head : If to a body Occonomicall , the Apostle sheweth us , and observation may teach us , that as there be vessels of gold , and vessels of silver , so also , vessels of inferiour mettall : If to the body Military or Martiall , if there were not Generalls , Captaines , and the like Officers to command , as well as the common Souldier to obey , there were but small hope of victory : If to an hive of Bees , there this superiority is , Ipsius naturae thesis , the very instinct of Nature hath taught them to acknowledge a King , Et Rege incolumi mens omnibus una .

If likewise we shall resemble the Common wealth to a Ship , the Orator could tell us , that Alij sentinam hauriunt , alij plumbum inijciunt , & alius clavam tenet , some are ready to pumpe , some to sound the depth by casting in of the plummet , and some also to sit at the stern . If lastly , to an Instrument of Musicke , there we see the sweetest harmony to arise from differing notes . Thus in the Common wealth , God will have an higher and a lower ; some to governe , and some to be governed ; some to command , and some to be commanded . Vbi est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ibi est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , want of Government causeth confusion , and equality breeds but contempt : where all will rule , there is no rule ; where there is none to rule , there is all misrule : to rule , and to rule well , and to be well ruled is the very bond of humane society . God , we further know , hath set such a majestie in the face of lawfull authority , that it workes confusion , many times in the face of wickednes , to dare to approach nigh it : and if the visible powers were not often more praevalent with the Sonnes of men , than the invisible God , the world would soone be overrunne with outrage : were not Authoritie ready to curb the insolencies of the stubbourne , what Incests , what bloodsheds , what lamentable outcries , and superlative degrees of impiety would not abound ? and each day would appeare to be that last time , whereof the Apostle speaketh , Men 2 Tim. 3 ▪ 2 , ● to become heady , high-minded , truce-breakers , disobedient , without naturall affection : and every way guilty of the like enormities .

Kings and Iudges there then are , Kings and Iudges there ought to bee , the law of God proves it , and the good of the Common wealth approves of it ; Iudges you are , and Iudges you are of God ; you receive your warrant from God , as you receive your Commission from the King . It well becomes you to be most faithful to both : as you are of God , so in some sense , you are even called Gods . I am sure that your judgement is called the Lords judgement , Deut. 1. 17. And you are said , as Iehosaphat spoke to his Judges , to judge , not for man , but for the Lord ; and the Lord hath promised to be with you in the judgement .

Behold then , and consider what a neere relation God hath to you ; and you to God ; what shall I then in the first place say , but as Gods Judges , to put on Gods courage , not to feare the face of men , to learne of God , not to have respect of persons in judgement . The promise of Gods presence was that which gave boldnesse to Moses , to Iosua , and to many other godly governors . Doe as they did , and you may in some measure expect to partake of that favour which they found . Christian courage in the heart of a Judge or Magistrate , is that which helpes to put life into those Lawes , which are ready to languish for want of due and discreet execution . What are men in Authoritie more sure to meet with , than distempered and refractory spirits , who hate to be reformed , and think that they may sinne without controule ; and if ever sinne hath gotten head , and were countenanced both with might and multitude , surely now : and therefore , when more than now , doth it become Judges to bee men of courage ? It was not without a misterie , that the steps to Salomons . Throne were supported by Lyons ; what better might the Embleme or morall thereof bee , but to intimate , that a Lyon-like courage becomes such as sit in the Seat of Judicature and Judgement ? And let it ever be esteemed an especiall part of a Rulers honour , that he dare be just in punishing , whilst others will be unjust in sinning ; and that hee dare to vse his power , whilest they will dare to abuse theirs . Iob that holy man may very well serve Iob ▪ 29. 19. as a patterne to all godly Magistrates , who was able to affirme this of himselfe , that Hee did not stick to breake the jawes of the wicked , and to pull the prey out of their teeth . And why should not every Judge and Justice , having Gods assurance of assistance , arme himselfe with an holy obstinacy , and learne to preferre Iustice before the favour and frownes of the stoutest evill doer , becomming friends to all , as they become friends to Justice ? yea , what more procures credit to Government , than the unpartiall execution of Authoritie , when great Offendors are forced to feele the smart of great offences ? As God knowes no honour , no royaltie , no greatnesse in the matter of sinne : no more may his Deputies . Connivence at the rebellion of the Mighty , is that which cutts the very sinewes of a Common-wealth ; neither doth any thing helpe to make Lawes more contemptible , than the making difference of Offendors , that small trespasses should bee punished , when great ones are permitted to ride in triumph : when that old Complaint comes againe to bee in practise , that the Lawes are made like unto Cobwebbs , wherein the lesser Flies are onely taken , and the greater doe usually breake through , who will not dare at length to sweepe them downe .

The intention of the Law is an universall Reformation ; now the Magistrate hee is tearmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a living Law ; and how shall hee goe through in the indifferent administration of Justice , unlesse that whilest hee puts on the place of a Magistrate , hee put off the person of a Friend , and goe right on , like the Sunne in the Zodiacke , with unresisted violence ? Say not then when God , a good Conscience , a good Cause , and the Law tells you , that heere is Justice to be executed against a great person offending , as Salomons sluggard spake , There is a Lyon without : I shall incurre the displeasure of some great personage . Let not the contents of Agefilaus letters bee too prevalent and powerfull , Si causa bona pro justitia , sin mala pro amicitia , utcunque parce ; neither with Saul , goe about to spare the fattest of the spoyle for your owne advantage , but so strive to proceed , that all both great and small may know , that you beare not the Sword in vaine .

Againe in the second place , Iudges yee are ; Gods owne mouth you see here honours you with this Title ; now what doth more sympathize , or as I may so say , synonamize with Judges , than Justice ? So that the very Title of Judges ought to be a continuall remembrancer of that vertue which should be a perpetuall companion of your places . What can be more peculiar to a Judge , than Justice ? The Philosopher could ascribe this property to a Magistrate , that hee be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a preserver of that which is just ; and Iethro , in that his Character of a good Ruler makes this one particular requisite , that they be Veraces , or as Iunius interprets the words , Rationem Exod. 18. 21. tantum veritatis habentes , according to the usual reading , Men of Truth . Justice is so requisit in a Common-wealth , that it is not onely the Grace and Glory of it , but the very Foundation , and as it were , the Corner-stone thereof . Hence that old assertion , Tolle justitiam & quid sunt regna nisi magna latrocinea , The removall of Justice makes Kingdomes to become very Dens of Thieves . Now what is Justice I beseech you , according to the old Description , but a rendring to every man what is his due ; So that it will well befit Judges and Justices , ere that they can passe for currant maintainers of Justice , so to goe on with an even and equall hand , that Causes be ever rather heard to speak , than Persons : As you are not to exalt the proud Rich man , so neither to hate the poore Just man ; as you are not to benefit for Affection , so neither to punish upon Passion ; as you are not to do evill upon Malice , so neither to do good upon Covetousnesse ; as you are not to permit evill to escape Vnpunished , so neither to let goodnesse to goe away Vnrewarded .

To hang up a multitude of silly Snakes , who are more than halfe dead before they come to dye , through hunger , and the noysome stench of a lamentable and base Prison , which I dare boldly say , is more fit for Swine , than for Christian Men ; meaning thereby , the Countrey Jayle , a Grievance worthy of your Honours best Consideration , and due Reformation , wherein Gentle and Simple , both Male and Female , the Debtor and the Fellon are turned hand over head , in each respect so wofull , that no Minister dare without great hazzard either to his life or health , goe to offer in Charity , and to afford Comfort and Instruction to the persons condemned : I say , to trusse up onely such poore Pesants , Non habet victoria laudem , there is small praise in such Justice : If in the meane time notorious Fellons and Outlawes , the very bane and poyson of the Countrey , bee not brought in ; for Justices and Gentlemen of the Countrey , to be both niggards of their paines and purses , on that behalfe to doe good , the King and the countrey good service : If they shall be brought in , then for Witnesses and Jurors , partly by feare , partly by favour , and partly by bribes to be laid off ; for composition of thefts , to be as common as the Thefts themselves ; for mischievous Murders , that so crying a sinne ; for every drop of innocent blood is not onely vocall , but importunate with God for vengeance . For these to bee buried , and through the greatnesse of friends to be smothered , for Incest , and Oppressions to walke with out-stretched neckes , and all the more Grand crimes of the place never so much as once to come into question , this will denote that Iustice lyes a bleeding , this will prove an argument of gasping Iustice .

Right Honourable you are called Iudges , Right Worshipfull you are called and sworne to be Iustices , give , I beseech you , not me leave , but God , in whose place I stand here , as you your selves are shortly to sit elsewhere , to put you in minds of what God tells me doth become you : Hath God conferred these places of preheminence upon you ? Non datur beneficium nisi propter officium , Dignity calls for and commandes duty , and to whom much is given , of them much shall be required . Know therefore that next to the prayers of the righteous there is no more acceptable sacrifice to God then the upright administration of Iustice , the blood of Malefactours shed by lawfull authority , is no doubt pleasing to the most high God : Governours doe even become guilty of those sinnes which they seeke not to reforme by Iustice : what better sight in any state then to see an impudent Malefactour ledd ▪ to the place of deserved execution . There Death may perhapps seeme harsh to some , but we must learne of God to know , that there is as well a punishing mercy as a mercifull punishing , and cursed be that mercy that provokes to anger the God of mercy ; It comes to far short God knowes of Iustice , when Magistrates shall dare to humour the people in their Sinnes , this is not with Moses to make up the gapp and breach betweene God and us , but to make it greater by connivence . Sinne we know is ready by every small approbation to take heart , but if authority once seeme to countenance it , and will not punish it through foolish pitty , it will soone learne to grow impudent . As therefore you tender Gods glory , your fidelity to your Soveraigne , the Countries peace , and your owne Comfort , suffer not , I beseech you , the great and outragious sinnes of these Northerne parts to passe with a bare giving of them in Charge , or to escape with a Slender reproofe . Thus to doe , is onely to shave that head , which deserves by Iustice to be cut off ; this is like to a weake dosis that moves , but removes not the corrupt humours in the stomacke , it is a breach of Iustice not to proportionate the punishment according to the Sinne.

Againe give me leave yet once more to touch vpon your title : Such as are Iudges have there name from there office , nomen ab officio convenienter habent : Iudgges they are so called , for that it is there office to judge ; now , who knowes not that Iudging doth imply a deliberate action ? So that it will be required that to right Iudging there goe along serious consideration , and mature deliberation , that nothing be done rashly , nothing be effected ▪ unadvisedly . And as you are Gods Iudges , it may well become you to learne this manner and Method of proceeding even from God himselfe , who in the Sentencing of sinners went no way precipitately to worke : when our first Parents had sinned , GOD first enters into parley with them , ere that he give them their deserved Doome ; so likewise hee examines and questions Cain before hee doth Gen. 18. 21. sentence him , and when the Sinnes of Sodom cryed loud for vengeance , I will goe downe , saith God , and see whether or no , they have done altogether according to Deut. 1. 17. their Cry : What God practiseth thus in himselfe , he gives in precepts to his Deputies , You shall not respect persons in Iudgement , butye shall heare both small and Great : So when Iehosophat comes to give direction to his Iudges , he wils them againe and againe to take heed what they did : the Poet could say thus much : Ovid de Trist. Iudicis officium est vt res ita tempora rerum querere .

To consider aright of matters , to poncer times and well to weigh all circumstances , well becomes a Iudge : Mature and grave deliberation , hath ever beene esteemed the Midwife to helpe to bring forth a good action ; Temeritas judicis est calamitas innocentis , The Iudges temerity proves the guiltlesse persons calamity , Et judicium temere darum , non tamest judicium , quam judicis vitium . An over hasty sentence , deserves an hasty repentance . The Graecians they placed Iustice betwixt Leo and Libra , and many are accustomed to protrature Justice with a ballance in her handes , thereby intimating , that as men in the places of Iustice ought to be stout hearted , so they ought to Ballance all actions and causes ; so that it cannot but much tend to a Iudges honour , wisely to weigh and judiciously to ponder , and not postingly to passe by the poorest mans matter : watchfull diligence then will prove a vertue most sutable to Exod. 18 13. men in places of authority , like Moses , of whom it is said , that he sat from morning till evening to judge the people . He that is diligent in seeking after these dignities , but having attained vnto them , care not which way things goe , he is sicke of Caligula's disease , who was bonus servus , sed Dominus nequum ; or as it was reported of Galba , that there was much rejoycing at his entrance , & the people thought that they had done a good dayes worke when they had made him Emperour , but he was not long in , till they began to change there note ; for they found by wofull experience that they had mett with a carelesse and cruell governour . It is woefull when it is either with Magistrates or Ministers as Pope Vrban writ to a Prelate in his time very scoffingly , Monacho fervido , Abbati calido , Episcopo vero tepido , & Archiepiscoposrigido , The higher in meanes , the worse for manners . There is then good hope , when Iudges , and all , in all places of precedency , can say with Adrian , Non mihi sed populo ; or as it was affirmed of Caesar , Ipse se non habuit postquam mundus habere caepit Prineipem , When he became a Governour , hee ceased in a manner to be his owne . And happy sure that People , that Place , that Common-wealth , whose Rulers thinkes no time to long , no paines to great , nor no patience too much , whereby they may glorifie God , and seeke the peoples good , in the appointed places of their dignity : who are so desirous to study the Arte of Government , that with Caesar they can bee content to divide the night , still reserving one part to ponder of the peoples peace and safety .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Homer Iliad . It becomes not , ( could the Greeke Poet say ) a good Counsellour to be to great a sleeper . It is said of Aegisilaus ▪ that through his care of the publicke good , hee could scarse get time to be sicke . Right Honourable then , and Right Worshipfull , Hoc agite , minde chiefly that , to which you are now chiefly called , let your natures become answerable to your names , so shall wee have cause to blesse you , and to blesse God for you , to blesse the care of our gracious Soveraigne through you , and justly to thinke our selues blessed in you .

And thus from the first generall , we proceede in order unto the second ; which is , to consider of the Appellative restriction or Circuit , being here called , Iudices terrae , Iudges of the Earth .

Many may bee the reasons of this denomination , which the time , and your Honours weighty occasions will but permit to name . First , what is the subiect matter of your judgement , it is but the things of this Earth , Lands , Livings , Liberties , Lives , and the like , all appertaining to the Earth , Quae supra vos nihil ad vos , the soules of men come not within the compasse of your judgement . Secondly , the place of your residence and abode , the place also where you doe execute your office of Iudicature , it is the very Element of this Earth . Thirdly , those who are the proper object of your judgement , they are not Angels and Spirits , but mortall men , they are such as are but dust and earth . Fourthly , you your selues considered at the best , you are no more than a lumpe of Earth , Earth by creation , and to be Earth by corruption ; he who was ready to call you Gods , was as ready in the next words to tell you , that you should dye like men . It was the voyce of God by his Prophet , commanded to bee proclaimed , Isai. 40. 6. That All flesh is grasse , and all the glory of man is as the flowre of the field . The supremest Monarke hath no more power to detaine his spirit in the houre of death , then the meanest member ; Sicknesse , and all other the Harbingers of death , as not afraid of their Crownes and Scepters , of their glorious roabes , and sumptuous array , dare without respect ceaze upon the very best of the Sonnes of men . You doe therefore beare those ▪ Ensignes of honour but in earthen vessels : Let not therefore , I intreat you , the eminency of your places so transport you , as to blot out of your mindes the remembrance of your Mortality , but let the assurance of death and of judgement after death , be as continuall Watch-bells ▪ to will and to wish you to goe on with care and Conscience , with humility and meekenesse , that as it was said of Valentinian , so it may be said of you , the people knewe not whether they had Dominum , or Patrem , a Lord or a Father , with such a sweet awfulnesse did hee governe . Humility in the places and persons of authority is a Virtue not more rare than commendable , and yet Saint Bernards rule is , that Quanto quisque est sublimior , tanto debet esse humilior , The higher in Majesty , the humbler in mind ; like the eare of Corne the fuller it is the more it stoupes . It was an excellent Commendation that St. Cyprian gave Aurelius and Celarinus , In quantum gloria sublimes in tantum verecundia humiles fecit , donec nihil in honore sublimius , et nihil in humilitate submissius fuit . How much honour did exalte them , so much did Modesty humble them , that Meeknesse and Majesty met together , Greatnesse and Goodnesse kissed each other ; in one word , you are but Judges of earth , you are dust and ashes , dust and ashes therefore be not proud . Againe in the Fifth place , you are called Iudges of the earth , and why so , but to confine you to your proper places , to put a difference and distinction betweene you and another Iudgd , whose jurisdiction is of a larger extent , in that he is , et cali et terre iudex , Judge both of Heaven and Earth , Judge of quicke and dead , and as Abraham spake , Iudex totius mundi : Shall not the Judge of all the world doe right . Gen ▪ 18. 25. When man judgeth man , there is but earth judging earth , but when God comes to Iudge man , then there is Heaven judging earth , as hee is called 1 Tim. 6. 15. King of Kinges , and Lord of Lords , so also may he be entitled Iudge of Judges , and shall without respect of persons render to every man according to his workes : Coll. 4. 1. Wherefore as Saint Paul willed Masters to doe unto their servants that which was just and equall , remembring that they also had a Master in Heaven : So may it be said to Iudges to doe onely that which is just and equall to every man , remembring that they themselves have even a Iudge in heaven . Let not then gifts taken either by your selves , or servants , blind the eye of Iustice ; if you doe , be sure that he who shall judge the Secrets of men by IESUS CHRIST , shall disclose them to your Eccles. 12. 14. shame , for He shall ( saith Salomon ) bring every worke to Iudgement with every secret thing , be it good or be it evel . Whilst the Psalmist calls you Gods , he would have you to be Gods for disposition , upright and just ▪ withall , this title may imply that your Courts should be like Heaven , voyd of guile , and free from all injustice ; nay more , it also wills , that your Attendants should be like unto Saints and Angels , innocent in respect of all corruption . I wish therefore that both you & yours would say to corrupting Clients , as Simon Peter said to Simon Magus , You and your money perish . Bee of Samuels integritie , and you may boldly speake with Samuels alacritie . If therefore the poore , the fatherlesse and widow shall repaire to your Gravities , as Noahs Dove did to the Arke for refuge , or as the Sparrowe is said to flie into Zenocrates his bosome , for shelter from the pursuing Hawke ; oh doe not pocket up their Petitions without pitie , but strive with holy Iob , to bee eyes to the blinde , and to bee legges to the lame ; cause , O cause the Widdowes heart to goe away dancing for joy .

And now in order it followes to proceed to the handling of the third and last Generall , which concernes the Direction it selfe , in these words , Bee instructed ; or as it is in the usuall reading , Bee learned : What more wholsome precept could the Prophet here give in charge to Judges , than to bee instructed . Nescitis , said one very well , quanta bellua sit imperium , Government is not such an easie taske as many make it , and as the most account of it . The right managing of Authoritie , and the swaying of the places of Supremacie , is called by that ancient Father Greg. Nazian. orat . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Art of Arts , and the very Science of Sciences . And why so ? First , for men in Authoritie to make their owne lives an Exposition of that Law , whereof they are made to bee Magistrates , hic labor , hoc opus est ; for by how much greater is the authoritie , by so much the more spitefull is the malignitie of that our mischievous enemie , who in the fall of one great one , seekes the foyle of many . Likewise , to bring to unitie a many-headed multitude so divided by Action , by Faction , and in Affection , how hard is it , unlesse that Governors be instructed , and so Wisdome be made to sit at the sterne of Government ; that doubtfull matters may be decided , Controversies comprimized , Causes weighed , abuses respectively punished , dangers prevented , Affaires managed , cunning conveyances brought to light , the falshood of the seeming simple discovered , and that Justice bee sincerely executed . How stands it most requisite , that Kings bee wise , & that they be learned who are Iudges of the earth : It was therefore not without very good ground , that God Deut 1. 13. gave that in command to Moses to take Wisemen , men of vnderstanding and men knowne among their tribes , and to make such to be rulers over them . Learning and instruction sutes so well with persons in places of eminency , Prov. 8 15. 16 that we find Salomon , bringing in Wisdome thus speaking of herselfe , By me Kings raigne , and Princes doe decree justice . Pythagoras his position runs much in the same straine , Tum demum fore rempub : beatam , cum aut sapientes regere , aut reges sapere caepissent , then is there hope of happinesse to a common wealth when wisemen governe , or governors doe begin to become wise , wherfore that which was Salomons prayer , may well suite with every superior , Cor intelligens da domine servo ; Lord give unto thy servant an understanding heart .

But what instruction , what learning is it , that David here would have Kings to know , and Judges to obtaine ? that he shewes immediately in the next verse , which is to serve the Lord with feare . For according to the Wisemans assertion it is timor domini , that is , initium sapientiae , Prov. 9. 10. The feare of the Lord is the beginning of wisdome , Nay more , this serving of God in feare it is the tye and knot , the very ground-worke , of all true faithfullnesse betwixt God and man , betwixt soveraigne and subject , betwixt pastour and people , betwixt the Judge judgeing , and such as are to be Judged by him . Remove but this , and you overthrow the building of goodnesse it selfe . Hence St , Bernard , Omne virtutum adificium illic● vergit in pracipitium , si timoris domini amiserit prosidium , banish Gods feare and give immediately possession to all follyes : It was the ground of Abrahams feare , and that most iustly , to be slaine comming into Abimelecks land , when he considered that there was not Timor Domini in terra , The feare of God was not in that Land . Gen. 20. 11 ▪ And assuredly if Gods service and feare be cast behind our backes , farewell care and conscience , both in Magistrate and Minister , farewell the true ground of goodnesse , even in all .

And to what chiefer cause can we ascribe the generality of sinnes now among us , and swarming in this Northerne Climate , then the dayly blaspheming of Gods name , the continuall prophanation of his Sabbath , and other Holy-dayes , disloyall to Magistrates , disrespect of Ministers , Murders , Depopulations , Oppressions , Surfettings , Riots , Drunkennesse , dayly Thefts , and all the rabell of rebellious sinnes ; but to this one corrupt Fountaine , Men have not learned , and which is worse , they will not seeke to learne to serve the Lord with feare . It then becomes Judges , and all others , called to places or ●ignity , first , and principally , to looke to this lesson , that with godly Ioshuathey may be able to say , I and my house Iosu. 24. 15. will serve the Lord ; that as they are above others , so they may strive to goe before others in this , which will really make them to be more glorious then others : Prepositi vita est subditorum regula , & quod facit faciendo jubet : Cyprian . Your carriages being Superiours , carries a commanding power along with it ; whether it bee in vice or in vertue : your faults , as likewise ours of the Ministry , are like the Eclipses of the Sunne , which helpes to bring Detriment to these sublunary bodies : you are as the principle Wheels in a Clock , or as the Heart in the Body ; and therefore , as He who hath called yee to these dignities is holy , so ought yee to bee holy in all manner of conversation .