THE
FIRST
SERMON
.
EZRA
7.
26.
And
whosoeuer
will
not
do
the
law
of
thy
God
and
the
kings
law
,
let
him
haue
iudgement
without
delay
,
whether
it
be
vnto
death
,
or
to
banishment
,
or
to
confiscation
of
goods
,
or
imprisonment
.
A
Rtashashte
the
great
king
of
Persia
,
hauing
giuen
leaue
to
Ezra
together
with
his
people
to
returne
to
Ierusalem
,
as
may
appeare
by
the
copie
of
Letters
patents
of
the
said
great
King
to
that
purpose
,
vers.
11.
of
this
Chapter
,
examine
,
sentence
,
punish
.
This
table
consisteth
(
as
I
may
so
say
)
of
two
leaues
or
columnes
,
wherof
the
former
containeth
in
it
Culpa
or
matter
of
fault
:
the
other
Poena
or
matter
of
punishment
.
The
leafe
or
columne
culpable
or
of
fault
,
is
considerable
in
these
words
,
Whosoeuer
will
not
do
the
law
of
thy
God
and
the
kings
law
:
The
leafe
or
columne
penall
or
of
punishment
,
is
obseruable
in
these
words
:
Let
him
haue
iudgement
without
delay
,
whether
it
be
vnto
death
,
or
banishment
,
or
to
confiscation
of
goods
,
or
to
imprisonment
.
In
the
former
leafe
there
be
two
branches
:
the
former
is
the
intent
,
the
other
is
the
extent
of
it
.
The
intent
hath
in
it
three
points
,
whereof
the
first
is
the
maner
of
it
,
which
consisteth
both
in
vndutifulnesse
,
in
that
they
do
not
the
law
of
God
and
the
law
of
the
king
:
as
also
in
wilfulnesse
,
in
that
it
is
said
,
they
will
not
do
it
.
The
second
point
is
the
order
of
it
,
in
that
it
is
not
first
said
,
the
law
of
the
king
and
the
law
of
God
,
but
first
the
law
of
God
,
and
then
the
kings
law
.
The
third
point
is
the
matter
of
it
,
in
two
particulars
;
the
one
,
will
not
do
the
law
of
God
:
the
other
particular
,
and
the
kings
law
.
The
extent
of
it
is
,
that
it
concerneth
not
some
,
but
out-spreadeth
it
selfe
vnto
all
whosoeuer
.
Concerning
the
second
leafe
or
columne
of
this
table
,
which
is
penall
or
of
punishment
,
I
will
then
vnfold
and
branch
it
out
,
when
I
shall
come
to
the
speciall
handling
of
it
:
lest
whilest
I
labour
to
propound
method
,
I
may
haply
confound
memorie
.
The
former
branch
then
of
the
two
in
the
culpable
leafe
of
this
table
,
is
the
intent
of
it
:
will
not
obey
the
law
of
thy
God
,
and
the
kings
law
:
wherein
because
there
is
,
maner
,
order
,
matter
,
the
maner
is
first
to
be
assumed
to
our
handling
,
and
that
first
in
the
vndutifulnesse
,
do
not
:
secondly
in
the
wilfulnesse
of
it
:
will
not
do
,
&c.
Their
vndutifulnesse
appeareth
,
in
that
they
do
not
,
&c.
All
which
did
arise
from
the
want
of
obedience
,
as
the
want
of
obedience
chiefly
springeth
from
the
roote
of
pride
.
Pride
then
causeth
disobedience
,
and
disobedience
maketh
vndutifulnesse
,
not
to
do
.
Humilitie
is
submission
,
submission
submittit
,
that
is
,
putteth
a
man
vnder
his
superiour
,
not
only
in
place
for
his
condition
,
but
also
in
office
for
action
.
But
pride
is
elation
,
which
elation
effert
,
that
is
,
carieth
a
man
aloft
,
euen
aboue
his
superiours
,
both
in
affectation
of
place
,
which
is
ambition
,
as
also
in
prescription
of
office
,
which
is
transgression
,
that
is
,
a
going
ouer
or
beyond
a
limited
bound
:
a
doing
indeede
of
that
which
ought
not
to
be
done
,
but
a
not
doing
of
that
which
ought
to
be
done
,
the
vndutifulnesse
here
meant
.
The
way
then
for
a
man
to
become
most
obedient
,
is
first
to
become
humilimus
,
most
humble
,
and
the
meanes
for
a
man
to
become
humilimus
,
most
humble
,
is
for
him
seriously
to
meditate
with
himself
,
that
he
corporally
is
but
humilimus
,
that
is
,
the
puddle
or
the
slime
of
the
earth
or
ground
:
ne
ergo
efferat
se
coenum
supra
coelum
(
as
one
speaketh
)
let
not
the
earthly
element
labour
to
surmount
the
heauenly
firmament
:
which
it
shall
attempt
to
do
,
if
we
shall
not
onely
not
do
the
law
of
the
King
,
who
is
the
immortall
Gods
lieutenant
in
earth
;
but
of
God
who
is
the
mortall
Kings
soueraigne
in
heauen
.
It
is
no
doubt
an
happie
combination
,
whereas
Pauls
'
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Tit.
2.
15.
that
is
,
authoritie
and
commaund
,
Submit
your selues
vnto
all
maner
of
ordinance
of
man
for
the
Lords
sake
.
Where
there
is
a
doing
of
the
law
of
the
King
,
because
there
is
a
submission
to
all
maner
ordinance
of
man
:
there
is
a
doing
of
the
law
of
God
,
because
it
is
to
be
performed
for
the
Lords
sake
.
It
is
a
worthie
saying
of
a
learned
Historian
,
who
witnesseth
French
hist.
in
Henr.
3.
that
as
in
the
person
of
a
man
the
life
consisteth
in
the
vnion
of
the
bodie
and
the
soule
:
so
in
a
kingdome
,
state
,
or
common-weale
,
the
life
thereof
standeth
in
the
coherence
and
coniunction
of
commaunds
,
which
be
as
the
soule
,
and
of
obedience
,
which
is
as
the
bodie
thereof
.
If
either
then
(
saith
he
)
the
soule
of
commands
shal
tyrannize
ouer
the
body
of
obedience
,
by
vniust
lawes
;
or
the
bodie
of
obedience
will
not
receiue
the
law
of
the
soule
in
iust
ordinances
,
there
insueth
a
death
to
that
kingdome
,
state
,
or
common-weale
.
Though
sic
volo
,
sic
iubeo
,
so
I
will
,
so
I
commaund
,
be
the
voice
of
tyrants
:
yet
for
a
man
to
adde
his
volo
to
Gods
iubeo
,
his
will
to
Gods
command
,
is
the
harmonie
of
obedience
.
The
second
thing
I
do
consider
in
the
maner
of
this
intent
,
is
their
wilfulnesse
,
in
that
they
will
not
do
the
law
of
God
and
the
kings
law
.
Their
vndutifulnesse
forespoken
of
,
may
be
likened
to
the
rolling
of
the
stone
to
the
doore
of
the
sepulcher
,
Math.
27.
nolle
obedire
.
The
one
putteth
too
the
doore
against
the
law
of
God
and
the
king
,
the
other
barres
&
bolts
it
.
The
one
is
like
the
sinne
of
Dauid
,
who
did
not
obey
the
voice
of
the
Lord
,
in
marrying
two
sinnes
together
,
to
make
a
bloudie
diuorce
betwixt
a
maried
couple
,
I
meane
Bathshebah
and
Vriah
,
by
committing
of
adulterie
with
the
one
,
and
murther
against
the
other
.
2.
Sam.
11.
for
which
Nathan
,
I
haue
sinned
against
the
Lord
.
2.
Sa.
12.
13.
falling
,
Who
is
the
Lord
,
that
I
should
obey
his
voice
?
I
know
not
the
Lord
,
neither
wil
I
let
Israel
go
.
Neither
wil
I
,
&c.
He
is
not
only
vndutifully
,
but
wilfully
disobedient
:
therefore
was
his
fall
as
the
fall
of
an
Elephant
,
of
whom
it
is
anciently
written
,
that
being
down
,
he
is
not
able
to
rise
againe
.
In
them
that
are
onely
vndutifull
(
haply
)
one
sinne
vpon
better
aduisement
may
preuent
another
:
but
in
them
which
are
wilfull
,
and
therefore
hardened
like
vnto
iron
,
as
it
is
said
,
Prou.
27.
17.
that
iron
sharpneth
iron
:
so
one
iron
linke
in
this
iron
chaine
of
sinne
,
tolleth
&
haleth
on
another
,
till
posse
non
peccare
,
becometh
non
posse
non
peccare
,
that
is
,
to
be
able
not
to
sinne
,
cometh
to
,
not
to
be
able
but
to
sinne
.
As
the
voice
of
tyrants
standeth
for
a
law
,
so
the
will
of
traitors
standeth
against
the
law
.
They
will
not
do
the
law
of
God
and
the
kings
law
.
The
second
thing
to
be
assumed
to
our
handling
in
the
intent
,
is
the
order
of
it
.
In
that
it
is
not
first
said
,
the
law
of
the
king
,
and
then
Gods
law
:
but
in
that
it
is
said
first
,
the
law
of
God
,
and
then
the
kings
law
.
Most
necessarie
it
is
,
that
the
law
of
God
should
be
set
in
order
before
the
kings
law
.
First
because
God
is
greater
then
the
king
.
This
may
appeare
,
not
onely
in
that
Dauid
himselfe
being
a
king
,
calleth
God
his
king
:
My
king
and
my
God
,
Psal.
5.
2.
he
bindeth
kings
in
chaines
and
nobles
in
linkes
of
iron
,
Psal.
149.
8.
kings
bring
presents
and
gifts
vnto
him
,
and
those
not
only
of
the
Iles
,
but
of
Tarshish
which
is
Cilicia
,
and
of
Shebah
and
Saba
,
which
is
the
rich
Arabia
,
Psal.
72.
10.
and
therfore
all
kings
shall
A
king
of
kings
,
and
Lord
of
Lords
.
Apo.
19.
16.
But
also
the
greatnesse
The
office
of
Dictator
among
the
Romanes
was
aboue
the
place
of
a
king
,
forasmuch
as
when
many
kings
and
kingdomes
were
subiect
to
that
State
,
the
State
it self
during
the
time
of
his
authoritie
,
was
subiect
to
the
Dictator
.
Of
this
Dictator
Plutarch
writeth
in
the
life
of
Fabius
,
that
when
Secondly
it
is
necessarie
that
in
order
the
law
of
God
should
be
preferred
before
the
kings
law
,
because
it
is
wiser
then
the
kings
law
.
When
as
the
chiefest
wisedome
consisteth
in
two
points
,
in
the
knowledge
of
God
and
of
our selues
.
The
law
of
God
like
that
ancient
Ianus
(
whom
Macrobuis
Thomas
Aquinas
:
Cum
Clemens
Alexandrinus
Moses
Atticus
,
the
Athenian
Moses
:
of
which
mind
also
is
Iustinus
Martyr
,
whom
S.
Hieron
.
aduersus
Iouinianum
S.
Bernard
Pol.
Virgil
witnesseth
,
Numa
Pompilius
,
among
the
Greekes
Orpheus
,
among
the
Cretenses
Melissus
.
Whereas
(
on
the
other
side
)
the
law
of
God
may
be
,
and
stand
,
without
a
common-weale
,
as
that
which
is
naturally
implanted
in
the
heart
of
man
;
as
might
vndoubtedly
appeare
in
those
Barbarians
which
were
anciently
stragling
in
the
world
before
they
had
a
Theseus
to
congregate
them
into
cities
and
corporations
:
as
that
which
also
at
this
day
is
proued
among
the
rude
&
naked
Indians
in
the
Westerne
parts
of
the
Ioseph
Acosta
a
Spaniard
witnesseth
)
a
supreme
Lord
,
author
of
all
things
,
whom
they
of
Peru
call
Vuachoca
,
and
giue
vnto
him
the
names
of
Excellent
,
Creator
of
heauen
and
earth
,
Admirable
.
And
therefore
because
no
commonwealth
can
stand
without
the
law
of
Cod
,
and
the
law
of
God
can
stand
without
the
common-weale
,
is
the
law
of
God
to
be
placed
before
the
kings
law
.
This
doctrine
affoordeth
vnto
vs
the
application
of
a
two-fold
instruction
,
whereof
the
one
is
,
the
sustaining
of
the
Church
,
the
other
is
the
maintaining
of
the
Church-men
.
First
the
Church
is
to
be
sustained
,
the
arches
&
pillars
whereof
are
with
all
care
and
diligence
to
be
shoared
and
supported
,
lest
the
fall
thereof
bring
with
it
a
co-ruine
and
inseparable
downefall
of
the
common-wealth
.
A
thing
which
not
I
but
the
truth
it self
,
and
that
with
the
voyce
of
her
sister
wisedome
,
crieth
in
the
highest
places
The
second
instruction
from
hence
to
be
apprehended
&
applied
,
is
,
that
Church-men
are
to
be
maintained
,
both
in
their
abilitie
for
their
purse
,
and
in
dignitie
towards
their
persons
.
For
albeit
pietie
through
the
impietie
of
these
times
,
may
seeme
(
long
since
)
to
haue
bene
banished
,
and
with
that
old
Astraea
,
to
haue
bene
enforced
to
leaue
the
earth
and
to
flie
to
heauen
,
there
to
make
complaint
vnto
God
of
her
hard
vsage
among
men
:
yet
Policie
still
standeth
,
and
pleadeth
still
for
vs
.
This
may
abundantly
be
proued
by
the
guise
of
the
ancient
barbarous
and
Ethnicke
people
(
as
Iohannes
Bohemus
writeth
de
moribus
omnium
gentium
)
both
among
the
ancient
Aegyptians
,
Aethiopians
and
Arabians
.
Concerning
the
Aegyptians
,
the
same
author
witnesseth
,
that
none
De
Affrica
,
cap.
4.
but
they
which
were
Priests
sonnes
,
aboue
the
age
of
twentie
yeares
,
and
well
learned
,
might
attend
on
their
Kings
:
which
he
seemed
to
haue
borowed
out
of
Diodorus
Siculus
,
lib.
2.
Diodo
Sicu
,
lib.
2.
That
also
when
the
reuenewes
of
the
land
of
Aegypt
were
deuided
into
3.
parts
,
the
first
part
was
due
vnto
and
deuided
among
their
Priests
,
as
they
which
were
of
the
greatest
estimation
,
partly
for
the
administration
of
the
seruice
of
their
gods
,
partly
for
their
learning
and
wisdome
,
partly
also
because
they
were
as
oracles
to
the
Nobilitie
for
wisedome
and
counsel
.
The
second
part
went
to
the
King
,
to
these
ends
:
that
it
might
maintaine
his
own
royall
estate
,
that
secondly
it
might
sustaine
the
charges
of
his
warres
,
and
that
thirdly
it
might
be
a
fountaine
of
his
bounties
towards
men
of
the
best
deserts
.
The
third
part
was
shared
among
the
pensioners
&
men
of
war
.
Touching
the
Aethiopians
of
old
Giraldus
Cambrensis
writeth
in
his
Topographie
of
Ireland
.
In
Hislandia
Pet.
2.
9.
Hierome
.
Pet.
2.
9.
whereupon
S.
Hierome
saith
,
Ecce
cum
Regali
dignitate
Sacerdotium
copulauit
:
Behold
he
hath
coupled
the
Priesthood
with
the
Royall
dignitie
:
and
his
Maiestie
in
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Rex
non
est
merè
laicus
,
that
a
king
is
not
meerely
laical
:
which
shew
that
the
kingdome
and
priesthood
are
not
incompatible
.
In
Arabia
likewise
the
old
Panchaiani
(
as
the
Iob.
Bohem.
in
Asia
.
ca.
2
same
Author
auoucheth
in
the
same
booke
)
deliuered
their
customes
,
reuenues
,
and
all
their
profites
into
the
hands
of
their
priests
,
who
might
according
to
their
discretion
,
as
they
found
it
necessary
&
expedient
,
iustly
distribute
them
to
euerie
man
as
he
had
need
.
What
should
I
speake
of
the
honor
that
the
old
Saracens
did
beare
vnto
the
Caliph
of
Babylon
?
from
whom
(
an
honour
greater
vnto
their
Rich.
Knols
gener
.
hist.
of
Turkes
,
pag.
57.
Priesthood
,
then
we
can
either
expect
or
dare
warrant
in
ours
:
)
from
whom
(
I
say
)
the
great
Sultans
of
the
Turkes
and
Saracens
,
before
the
succession
of
the
Ottoman
house
was
established
,
tooke
their
authoritie
,
as
from
their
superiours
,
the
true
successors
of
their
great
prophet
Mahomet
:
or
of
the
high
account
and
esteeme
that
the
Grand-Segnior
at
this
day
of
the
Ottoman
line
maketh
of
his
Muphti
or
Mophti
,
that
is
,
his
Metropoliticall
Priest
or
chiefe
Bishop
,
without
whose
aduice
&
counsell
he
vndertaketh
no
matter
of
importance
.
If
also
anie
inferiour
priest
of
the
Mahumetane
law
at
this
day
,
shal
haue
any
outrage
done
vnto
him
,
in
being
violently
striken
,
if
he
be
a
Discouery
of
Englishmen
in
Ant.
Ienkinson
.
pag.
34
3.
Metropolitanes
horse
on
Palme-sun
day
,
and
on
twelfe
day
the
Emperour
standeth
by
on
foote
,
whiles
(
according
to
the
custome
)
the
Metropolitane
sitting
on
horsebacke
,
blesseth
the
waters
of
the
riuer
Mosco
.
The
great
commander
of
Affrica
also
,
whose
power
is
commonly
a
thousand
thousand
men
and
fiue
hundred
Elephants
,
is
called
by
the
name
,
not
of
Monarch
,
Emperour
,
or
King
,
but
is
styled
(
as
he
thinketh
)
by
a
phrase
of
far
greater
glorie
,
that
is
,
Presbyter
a
Priest
.
In
whose
largely
extended
Empire
there
be
foure
orders
:
whereof
the
Priesthood
is
of
the
first
and
most
eminent
:
the
second
of
Sages
,
called
also
Balsamates
or
Torquates
:
the
third
of
the
Nobilitie
:
the
fourth
of
the
Perisioners
and
men
at
armes
.
All
which
(
and
more
then
which
,
that
might
be
alledged
)
should
moue
vs
with
all
loue
and
industrie
to
maintaine
church-men
,
if
not
for
pietie
sake
,
yet
for
policie
sake
.
That
seeing
men
of
that
coat
and
calling
can
haue
litle
helpe
(
as
these
times
be
)
by
piety
,
which
is
as
the
bodie
of
Christ
,
yet
with
the
woman
we
may
be
cured
and
medicined
,
Math.
9.
20.
at
least
The
third
thing
to
be
assumed
to
our
handling
in
the
intent
,
is
the
matter
of
it
,
in
two
particulars
.
First
,
will
not
do
the
law
of
thy
God
:
secondly
nor
the
kings
law
.
Will
not
do
the
law
of
thy
God
,
&c.
There
is
a
threefold
transgressor
of
the
law
of
God
,
which
if
they
shall
not
onely
be
vndutifull
but
wilfull
,
deserue
a
more
sharper
edge
of
punishment
to
be
inflicted
on
them
.
The
first
is
he
that
transgresseth
against
the
doctrine
of
the
law
,
as
it
is
the
subiect
of
faith
.
These
be
Heretikes
,
who
defend
some
dogma
or
self
hatched
opinion
(
as
Augustine
writeth
)
contra
verbum
cum
pertinacia
,
against
the
word
with
stubburnnesse
,
induced
by
one
,
two
,
or
all
these
three
allurements
:
vaineglorie
,
gaine
,
and
flatterie
of
great
men
that
way
inclined
.
For
vaineglorie
,
S.
Cyprian
saith
:
Initia
haereticorum
,
vt
sibi
placeant
:
they
S.
Hierome
writeth
in
Zach.
13.
Whatsoeuer
Hieron
.
in
Zach.
13.
they
conceiue
they
turne
it
into
an
idoll
.
The
couetous
man
worshippeth
his
Mammon
,
and
the
heretike
dogma
quod
finxit
,
the
opinion
which
he
hath
coined
.
For
gaine
,
preferment
or
flatterie
,
Theodoret
tendereth
Paulus
Samosatenus
for
an
instance
,
who
being
ledde
with
hope
of
great
gaine
and
preferment
,
which
he
expected
from
Zenobia
Queene
of
Arabia
,
fell
into
that
heresie
which
afterward
became
his
ouerthrow
.
The
second
transgressor
against
the
law
of
God
,
is
he
which
transgresseth
against
the
morall
precepts
of
the
law
,
as
it
is
the
subiect
of
life
and
maners
.
This
is
chiefly
done
by
these
principall
meanes
.
First
by
blasphemie
,
which
word
is
deriued
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
violating
or
hurting
the
great
,
holy
,
and
reuerend
name
of
God
,
by
vaine
oathes
,
false
oathes
,
imprecations
,
exorcismes
,
&c.
A
thing
was
it
,
so
punished
by
Iustinian
the
Emperour
,
as
he
Secondly
it
is
done
by
murther
,
which
is
an
vnlawfull
taking
away
of
the
life
of
man
by
man
,
whether
it
be
by
an
immediate
act
by
himselfe
,
or
auxilio
and
consilio
,
by
some
mediate
aide
or
counsell
from
another
.
Murther
is
a
sin
so
abhorred
of
God
,
as
that
it
may
not
go
away
vnpunished
,
he
maketh
inquisition
for
it
,
Psal.
9.
12.
Yea
vnlesse
a
man
hate
bloud
,
euen
hate
bloud
,
bloud
shal
pursue
him
.
And
to
shew
the
certaintie
of
it
,
it
is
doubled
againe
,
euen
bloud
shall
pursue
him
.
Ezech.
35.
6.
Thirdly
it
is
done
by
theft
,
which
God
hath
not
onely
forbidden
as
a
breach
of
a
branch
of
the
Decalogue
,
Exod.
20.
15.
Thou
shalt
not
steale
:
but
Edmund
Ironside
could
scantly
be
found
in
this
land
,
but
in
these
dayes
this
kingdome
swarmeth
with
manie
an
Autolicus
,
of
whom
Ouid
reporteth
,
that
he
was
furtum
ingeniosus
Fourthly
it
is
done
by
adulterie
.
This
God
so
detesteth
,
as
he
would
not
haue
it
once
named
amongst
vs
,
as
it
becometh
Saints
,
Ephes.
5.
3.
It
is
Fiftly
and
lastly
(
because
I
cannot
insist
vpon
all
)
it
is
done
by
drunkennesse
:
which
is
not
onely
a
transgression
it selfe
,
but
a
mother
sinne
to
all
the
residue
.
For
when
(
I
beseech
you
)
is
a
man
more
readie
to
blaspheme
,
kill
,
steale
,
breake
wedlocke
,
then
when
it
may
be
said
of
him
,
that
he
is
affected
as
that
Emperour
was
,
which
for
The
third
transgressor
of
the
law
of
God
,
is
he
which
transgresseth
against
them
both
,
that
is
,
both
the
doctrinall
&
morall
precepts
of
this
law
:
these
are
the
Atheists
,
who
acknowledge
no
life
but
this
,
no
God
but
their
pleasures
;
who
sleeping
in
,
and
being
ouerwhelmed
with
sensualitie
and
securitie
,
although
they
be
men
,
yet
haue
the
first
sparkles
of
nature
more
quenched
in
them
,
then
the
Elephant
being
but
a
beast
,
yet
of
all
other
creatures
coming
nearest
vnto
man
,
for
his
disciplinable
apprehension
,
acknowledging
a
Deitie
therein
,
doth
he
worship
the
Moone
,
and
Sunne
,
and
starres
at
euery
change
.
The
second
particular
in
the
matter
of
the
intent
,
is
that
they
will
not
do
the
kings
law
.
From
hence
may
I
deriue
both
confutation
&
instruction
.
First
from
hence
may
I
deriue
a
confutation
of
them
who
wold
haue
the
Priest
to
be
a
medium
of
superioritie
betwixt
God
and
the
King
:
when
here
by
the
Spirit
of
God
immediatly
after
God
is
placed
the
King
,
as
he
who
(
as
Tertullian
writeth
ad
Scapulam
)
next
vnto
God
,
and
obtaineth
from
God
whatsoeuer
he
hath
,
onely
inferior
vnto
God
.
As
this
anciently
was
,
so
ought
it
now
to
be
:
a
subordination
not
of
God
,
Aaron
,
and
Moses
,
but
of
God
,
Moses
,
and
Aaron
;
to
shew
that
Aaron
must
be
vnder
Moses
as
Moses
vnder
God
.
Secondly
from
hence
I
may
deriue
instruction
,
of
a
twofold
lesson
,
wherof
the
former
concerneth
the
King
,
the
later
the
subiect
.
The
former
lesson
instructeth
the
King
in
an
awfull
reuerence
towards
God
,
that
as
God
is
placed
before
him
,
so
he
should
place
God
before
him
.
Kings
are
the
children
of
the
most
High
,
Psal.
82.
6.
As
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
application
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
members
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
with
whom
the
Lord
is
said
to
be
,
Vers.
18.
Therfore
Heare
ô
ye
heads
of
Iacob
,
and
ye
Princes
of
the
house
of
Israel
,
should
not
you
know
iudgement
?
which
iudgement
,
S.
Hierome
interpreteth
either
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
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
iudgement
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.
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
conceiuing
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
,
from
two
yeares
downeward
,
Math.
in
genere
,
or
more
generally
,
as
this
him
hath
a
reference
to
the
forenamed
whosoeuer
.
The
Iudge
must
be
in
Gods
seate
like
vnto
God
himselfe
,
who
respecteth
no
mans
person
,
Act.
10.
34.
but
saith
of
euery
soule
that
sinneth
,
that
it
shall
die
the
death
,
Iudex
cordatus
,
lapis
quadratus
:
a
couragious
Iudge
is
like
a
quadrangular
stone
,
which
what
way
soeuer
you
shall
turne
,
it
lieth
quadrangular
stil
,
or
like
a
mountaine
firme
in
it selfe
and
defensiue
for
others
,
in
which
the
people
may
make
them
caues
,
and
strong
holds
against
their
aduersaries
:
as
the
Israelites
did
in
the
mountaines
against
the
Madianites
,
Iudg.
6.
2.
This
is
the
meanes
In
Charl.
9.
afterward
Henry
the
third
of
France
,
who
notwithstanding
the
mediation
of
many
Lords
and
Captaines
to
the
contrarie
,
put
a
certaine
Captaine
,
a
Turke
by
nation
,
to
death
for
manifold
robberies
and
spoiles
,
whereof
he
was
conuicted
:
whereupon
(
saith
the
historie
)
he
was
well
thought
of
by
all
good
men
,
and
feared
by
the
euill
.
In
the
second
place
of
this
penal
leafe
or
columne
of
this
table
,
are
proposed
foure
particular
limmes
,
whereof
the
first
is
death
,
the
second
banishment
,
the
third
confiscation
of
goods
,
and
the
fourth
imprisonment
.
Of
these
seuerall
particulars
I
cannot
particularly
speake
,
but
must
close
them
all
in
one
.
Three
principall
qualities
there
be
,
which
are
craued
in
a
Iudge
(
saith
his
royall
Maiestie
in
one
of
his
memorable
orations
vttered
in
the
Parliament
house
)
courage
,
knowledge
,
and
sinceritie
,
which
three
qualities
may
be
easily
deriued
out
of
these
foure
particulars
.
First
from
hence
may
be
deriued
courage
,
because
(
according
to
the
qualitie
of
the
offence
)
there
is
not
onely
to
be
imposed
imprisonment
,
confiscation
of
goods
,
and
banishment
,
that
is
,
losse
of
libertie
,
goods
and
countrey
:
but
death
also
,
which
importeth
the
losse
of
life
it selfe
.
Although
the
Iudge
is
to
prouide
what
in
him
lieth
that
it
may
not
be
sayd
of
his
iudgement
seate
by
ouer-much
seueritie
,
as
it
was
sometime
said
of
the
Tribunall
seate
of
Lucius
Cassius
a
Romane
Praetor
,
a
sword
not
for
nought
or
in
vaine
,
but
to
take
vengeance
on
him
that
doth
euill
,
Rom.
13.
4.
Qui
semel
malus
,
semper
Iohn
de
Serres
Charles
the
faire
,
the
foure
and
fortieth
king
of
France
:
In
whose
time
a
certaine
Gascoigne
vnder
color
of
being
nephew
to
Pope
Iohn
the
22.
then
resident
in
Auinion
,
had
his
pardon
for
eighteene
crimes
by
him
committed
,
whereof
the
least
deserued
death
:
yet
thereby
could
he
not
be
reduced
from
his
wickednesse
,
but
more
and
more
encouraged
and
incited
to
harden
himselfe
therein
:
till
in
the
end
waxing
worse
and
worse
,
by
the
counsell
and
iudgement
of
the
said
Charles
the
4.
he
was
put
to
death
.
But
in
the
interim
that
saying
which
Chrysostome
to
another
purpose
vttereth
,
Dum
parcebatur
lupo
,
mactabatur
grex
:
while
the
wolfe
was
spared
,
the
flocke
was
spoiled
:
and
better
it
had
bene
that
one
had
more
timely
bin
ended
,
that
so
many
might
not
haue
bene
offended
.
The
second
principall
qualitie
craued
in
a
Iudge
,
is
knowledge
,
which
may
also
from
hence
be
deriued
.
Without
this
knowledge
courage
is
strong
indeed
,
but
blind
and
cannot
see
,
and
Andabatarum
more
,
after
the
maner
of
them
who
fight
blindfolded
,
hurteth
as
well
friends
as
foes
,
the
guiltlesse
as
the
guiltie
:
or
if
it
shall
wound
onely
the
guiltie
,
it
may
either
be
excessiue
or
defectiue
,
either
giuing
death
,
where
banishment
,
confiscation
of
goods
,
or
imprisonment
might
haue
sufficed
;
or
imposing
only
banishment
,
confiscation
of
goods
,
&
imprisonment
,
where
death
should
haue
bene
inflicted
.
None
might
come
into
the
number
The
third
principall
qualitie
craued
in
a
Iudge
,
is
sinceritie
or
equitie
,
which
also
may
from
hence
be
deriued
:
without
which
wisdome
is
lame
,
and
though
it
seeth
what
ought
to
be
done
,
yet
neither
wil
nor
can
do
what
it
seeth
.
This
sinceritie
or
equitie
giueth
suum
cuique
:
the
owne
to
euerie
man
:
like
that
logicall
rule
,
which
is
called
lex
iustitiae
,
the
law
of
iustice
.
This
sorteth
and
fitteth
euery
scourge
and
punishment
according
to
the
fault
and
errour
of
the
offendent
or
delinquent
:
death
to
whom
death
belongeth
,
banishment
to
whom
banishment
fitteth
,
confiscation
of
goods
to
whom
confiscation
of
goods
sorteth
,
and
imprisonment
to
whom
imprisonment
appertaineth
.
Iudex
,
saith
Isidorus
,
a
Iudge
is
These
(
right
Honorable
)
are
three
ornaments
in
Iudges
,
which
will
inrich
and
ennoble
them
more
then
the
robes
wherewith
they
are
garnished
,
or
the
troupes
wherewith
they
are
attended
.
A
triplicitie
,
which
if
it
shall
be
found
in
an
vnitie
in
the
persons
of
Iudges
and
Magistrates
,
no
doubt
wil
make
them
pleasing
vnto
God
who
is
trinitie
in
vnitie
.
Cornelia
that
chast
&
famous
Romane
matrone
(
when
a
certaine
noble
woman
of
Campania
was
boasting
and
glorying
of
her
ouches
and
ornaments
)
held
her
talke
vntill
the
Gracchi
her
sonnes
came
home
,
at
whose
returne
she
made
her
this
answer
:
&
haec
sunt
ornamenta
mea
:
haec
sunt
ornamenta
mea
:
these
are
mine
ornaments
:
oh
,
it
wil
aduance
them
so
high
from
the
thrones
of
their
iustice
and
iudgement
to
the
throne
of
Gods
graces
and
fauours
,
as
they
shal
be
admitted
to
be
Iudges
,
to
iudge
for
God
in
this
world
,
and
kings
to
reigne
with
God
in
the
world
to
come
.
Which
God
graunt
vnto
all
faithfull
Iudges
,
and
all
his
faithfull
people
,
for
his
Sonnes
sake
:
to
whom
together
with
the
holy
Spirit
,
be
ascribed
all
honour
,
glorie
,
praise
,
power
,
and
dominion
,
both
now
&
euer
.
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
iudgement
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
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
them
.
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
common-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
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.
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
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
The
third
thing
is
,
where
Iehosaphat
set
these
Iudges
,
set
downe
first
more
generally
,
in
the
land
:
secondly
more
specially
in
these
foure
points
which
in
their
places
shall
be
handled
.
First
,
in
the
land
;
without
which
a
fruitfull
land
is
made
barren
:
for
where
the
land
is
vngouerned
,
there
it
is
vnoccupied
;
where
it
is
vnoccupied
,
there
it
becometh
a
wildernesse
,
a
Prince
,
a
Gouerner
,
a
Iudge
,
a
magistrate
is
said
to
be
a
hiding
place
from
the
winde
,
a
refuge
against
the
tempest
,
as
a
riuer
of
water
in
a
dry
land
,
and
as
a
shadow
of
a
great
rocke
against
the
parching
of
the
Sunne
,
Esay
32.
1
,
2.
Secondly
in
the
cities
of
Iuda
:
old
Iacob
had
foretold
,
Genes.
49.
10.
that
the
Scepter
scepter
in
Iuda
,
and
placeth
a
law-giuer
betwixt
the
feet
thereof
,
when
he
setteth
Iudges
in
the
cities
of
Iuda
.
Cities
they
are
prone
first
vnto
deceit
;
therefore
as
the
Greekes
call
a
Citie
by
the
name
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Romanes
by
that
word
expressed
deceit
,
to
shew
that
cities
are
subiect
to
fraudulencie
.
Secondly
,
cities
are
prone
to
crueltie
;
therefore
though
Ierusalem
were
the
light
of
nations
,
the
lady
of
the
world
and
the
citie
of
the
great
King
,
yet
is
she
called
a
bloudy
citie
,
Ezech.
22.
2.
Fourthly
and
lastly
,
Cities
in
a
word
are
prone
to
all
sinnes
and
wickednesses
:
wherefore
Samaria
which
was
the
head
citie
in
Israel
,
is
said
to
be
the
wickednesse
of
Iacob
,
Micah
.
1.
5.
To
Iehosaphat
placeth
Iudges
in
the
cities
of
Iuda
.
The
second
thing
is
,
all
the
cities
,
&c.
some
without
all
,
is
partialitie
;
all
as
well
as
some
is
equitie
.
Equitie
not
partialitie
ought
to
be
the
liuery
and
cognisance
of
kings
,
princes
and
Iudges
.
Xenophon
writeth
in
his
booke
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
set
Iudges
in
all
the
cities
of
Iuda
.
Thirdly
,
the
strong
cities
of
Iuda
:
as
the
stong
man
is
not
to
boast
of
his
strength
,
so
the
strong
citie
is
not
to
glory
in
her
strength
;
for
might
without
wisedome
,
and
strength
without
counsell
,
are
like
vnto
huge
piles
of
stuffe
and
stone
heaped
together
without
any
morter
or
matter
to
combine
the
same
,
which
are
easily
ruinated
and
dissolued
.
One
sayth
,
that
lawes
are
the
life
of
the
common-wealth
:
execution
is
the
life
of
the
lawes
,
and
the
Iudge
he
is
the
life
of
execution
.
Where
then
there
is
no
Iudge
,
there
is
no
execution
,
because
it
is
as
dead
:
where
there
is
no
execution
,
there
is
no
law
,
because
it
is
as
dead
:
where
no
law
,
there
no
common
wealth
,
because
it
is
as
dead
.
And
what
strength
(
I
beseech
you
)
can
there
be
in
a
dead
thing
?
A
certaine
learned
man
described
a
law
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Cities
of
Iuda
,
that
they
are
strong
Cities
:
yet
is
it
not
to
be
supposed
that
they
are
inuironned
with
walles
of
brasse
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
the
wisedome
Citie
by
Citie
.
As
God
made
the
Iudges
in
all
&c.
City
by
City
.
Zach.
11.
7
calleth
Order
by
the
name
of
Beauty
.
The
second
generall
head
of
my
text
doth
concerne
the
Information
of
Iudges
in
verse
the
sixt
,
which
consisteth
courage
that
they
are
to
do
:
what
Iudges
haue
maturely
purposed
,
that
is
by
them
effectually
to
be
performed
,
not
suffering
themselues
to
be
alienated
first
by
anger
:
for
as
the
Philosopher
speaketh
,
we
vse
not
troubled
water
till
it
be
setled
,
neither
ought
〈◊〉
to
vse
a
troubled
minde
till
it
be
quieted
.
Secondly
not
corrupted
by
gifts
:
for
gifts
blinde
the
eyes
of
the
wise
,
Exod.
23.
8.
Thirdly
not
estranged
Oh
it
is
a
happy
thing
,
when
it
may
be
said
concerning
any
state
,
as
Naum
Augustus
Caesar
?
but
that
they
were
full
of
courage
,
full
of
fortitude
,
full
of
magnanimitie
.
Faint
courage
is
worse
then
ignorance
,
ignorance
(
it
may
be
)
betrayeth
a
cause
for
want
of
knowledge
,
but
faint
courage
(
contrary
to
the
priuity
of
knowledge
)
betrayeth
right
for
want
of
spirit
.
Holy
anger
then
is
well
befitting
a
Iudge
,
well
beseeming
a
magistrate
;
I
meane
not
that
anger
which
blindeth
their
wisedome
,
but
that
anger
which
whetteth
their
courage
.
This
anger
it
hath
bene
found
in
Moses
,
in
Christ
,
in
holy
men
from
time
to
time
;
whereunto
the
Apostle
exciteth
vs
in
Gal.
4.
18
:
It
is
good
alwaies
Qui
caret
ira
,
caret
iustitia
,
He
which
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
The
parts
then
of
the
Iudges
office
,
are
like
the
parts
of
Dauids
song
,
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
The
second
thing
is
the
reason
for
the
inforcement
of
this
lesson
,
which
consisteth
in
a
two-fold
consideration
:
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
,
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
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
continuance
is
God
from
euerlasting
and
world
without
end
,
Psal.
90.
2.
For
his
essence
a
spirit
,
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
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
them
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
The
mightie
shall
be
mightily
tormented
,
Wisdom
.
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
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
information
of
him
.
S.
Cyprian
saith
,
that
God
is
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.
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
Gregorie
Nazianzen
be
as
a
magistrates
memento
vnto
you
,
Quemadmodum
FINIS
.