Moses and Iethro: or the good magistrate containing sundry necessary admonitions to all maiors, gouernours, and freemen of townes corporate, as they were deliuered in a sermon at S. Maries in Douer on the election day. By Io: Reading.
Let them iudge the people at all seasons — that is for the manner of iudicature which is set downe, vers. 22. the euent is promised, vers. 23. if thou doe this thing (and God so commaund thee ) both thou shalt be able to endure,
Let them judge the people At all seasons — that is for the manner of judicature which is Set down, vers. 22. the event is promised, vers. 23. if thou do this thing (and God so command thee) both thou shalt be able to endure,
and all this people shall also goe quietly to their place. Immediately after the aduice, commeth the narration of the fact the fruit and issue thereof.
and all this people shall also go quietly to their place. Immediately After the Advice, comes the narration of the fact the fruit and issue thereof.
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The words cōtaine Moses his 1. Regularitie, and disposition in taking counsell, And Moses harkened vnto, &c. 2. Conformitie, in the execution thereof, and he did all, &c. And Moses harkened vnto the voice of his father in law:
The words contain Moses his 1. Regularity, and disposition in taking counsel, And Moses hearkened unto, etc. 2. Conformity, in the execution thereof, and he did all, etc. And Moses hearkened unto the voice of his father in law:
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it was an ancient manner among the nations, for Kings to bee sacrificers; and though Dauids sonnes are called Cohens, which is interpreted,. Chron. 18.17. Primi ad manum regis, chiefe about the king:
it was an ancient manner among the Nations, for Kings to be sacrificers; and though David Sons Are called Cohens, which is interpreted,. Chronicles 18.17. Primi ad manum regis, chief about the King:
yet the word NONLATINALPHABET doth vsually import, the same which is in Greek, NONLATINALPHABET (which the Apostle vseth Hebr. 7.) so called of sacrificing, and doing of sacred workes:
yet the word does usually import, the same which is in Greek, (which the Apostle uses Hebrew 7.) so called of sacrificing, and doing of sacred works:
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How abundance of knowledge (especially attained by immediate reuelation) puffeth vp, the messenger of Sathan buffeting Paul, to preuent that mischiefe, doth sufficiently declare:
How abundance of knowledge (especially attained by immediate Revelation) Puffeth up, the Messenger of Sathan buffeting Paul, to prevent that mischief, does sufficiently declare:
how authority greatneth the mind, Pauls prescription to Timothy may serue to intimate, a bishop (saith he) may not be a yong scholler, lest be being puffed vp, fall into the condemnation of the diuell:
how Authority greatneth the mind, Paul's prescription to Timothy may serve to intimate, a bishop (Says he) may not be a young scholar, lest be being puffed up, fallen into the condemnation of the Devil:
let no man contemne thy youth, but the inexperience of such a man as was nouiter instructus, and as it were nouella plantatio. The diuell doth mainely labour to bring men downe the same way by which himselfe fell;
let no man contemn thy youth, but the inexperience of such a man as was noviter instructus, and as it were nouella plantatio. The Devil does mainly labour to bring men down the same Way by which himself fell;
He tempteth the learned, and good, to pride, and contempt of others, therefore when all vices els are to be feared in euill workes, pride onely is to be feared in good.
He tempts the learned, and good, to pride, and contempt of Others, Therefore when all vices Else Are to be feared in evil works, pride only is to be feared in good.
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and that grace which fortifieth with humility, by subduing, and lessening the mind, which in the naturall man hath for the most part, such dependance on things externall, that the mind of man and his condition,
and that grace which fortifieth with humility, by subduing, and lessening the mind, which in the natural man hath for the most part, such dependence on things external, that the mind of man and his condition,
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why go I so high, or farre? hath no man knowne, that a white staffe hath in a yeere or two so inspired an officer ouer a thousand, that he could abide no aduise? Moses in their language would haue said:
why go I so high, or Far? hath no man known, that a white staff hath in a year or two so inspired an officer over a thousand, that he could abide no advise? Moses in their language would have said:
hath not God himselfe put mine authority into my hand? hath hee not committed to my charge sixe hundred thousand men? haue I not talked with God in the mount? haue I not by the power of God confirmed my authority by sundry miracles? or in the language of the willfull Sodomites, some would haue replyed, he is come alone as a stranger,
hath not God himself put mine Authority into my hand? hath he not committed to my charge sixe hundred thousand men? have I not talked with God in the mount? have I not by the power of God confirmed my Authority by sundry Miracles? or in the language of the wilful Sodomites, Some would have replied, he is come alone as a stranger,
and shall he iudge and rule? or as the insolent Pharises to the yong man whose eyes Christ had opened, thou art altogether borne in sinnes, and doest thou teach vs? thou art not acquainted with the affaires of this new state:
and shall he judge and Rule? or as the insolent Pharisees to the young man whose eyes christ had opened, thou art altogether born in Sins, and dost thou teach us? thou art not acquainted with the affairs of this new state:
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content thy selfe with thy charge at Madian: But this meekest seruant of God for all those glorious dignities conferred on him, hearkened to his counsell, who was farre inferiour to himselfe:
content thy self with thy charge At Midian: But this Meekest servant of God for all those glorious dignities conferred on him, harkened to his counsel, who was Far inferior to himself:
neuer to erre is peculiar to God alone who onely is omniscient, who therefore hath beene his counseller? but he giueth not all knowledge to the wisest, to humble them who being subiect to a thousand errours, are yet apt to be proud with a false opinion of wisedome.
never to err is peculiar to God alone who only is omniscient, who Therefore hath been his Counsellor? but he gives not all knowledge to the Wisest, to humble them who being Subject to a thousand errors, Are yet apt to be proud with a false opinion of Wisdom.
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and obscure, (there was found in the little City a poore wise man, who deliuered the city by his wisedome, though he were so little respected, that no man remembred him ) and hide it from the learned and prudent,
and Obscure, (there was found in the little city a poor wise man, who Delivered the City by his Wisdom, though he were so little respected, that no man remembered him) and hide it from the learned and prudent,
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as to ascertaine men, that himselfe is the authour and fountaine of euery perfection so to teach them, that they ought not to bee arrogant of that they haue receiued,
as to ascertain men, that himself is the author and fountain of every perfection so to teach them, that they ought not to be arrogant of that they have received,
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Hence it commeth to passe that wise men loue counsell, and fooles their owne waies: they know in the greatest atchieuements counsel is better then strength:
Hence it comes to pass that wise men love counsel, and Fools their own ways: they know in the greatest achievements counsel is better then strength:
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Bernard saith well, by counsell, tracta ante factum, quia post factum sera retractatio est: aduise, before thou execute, repentance and counsell come too late, when things are done.
Bernard Says well, by counsel, Tract ante factum, quia post factum sera retractatio est: advise, before thou execute, Repentance and counsel come too late, when things Are done.
Doe nothing without aduice, & post factum non poenitebis: the reason why wisemen loue others aduice, is because seeing their owne wants, they suspect, and are iealous of themselues:
Doe nothing without Advice, & post factum non poenitebis: the reason why Wise men love Others Advice, is Because seeing their own Wants, they suspect, and Are jealous of themselves:
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I know not yet to whom this addresse belongeth, but in the phrase of Tamar I may say to him, Discerne I pray thee, cuius sunt ista, sigillum, sudarium & scipio iste. — I meane the seale and staffe of office, to him I say,
I know not yet to whom this address belongeth, but in the phrase of Tamar I may say to him, Discern I pray thee, cuius sunt ista, sigillum, sudarium & scipio iste. — I mean the seal and staff of office, to him I say,
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as this concerneth him, when the staffe and authority shall be put into his hand by your suffrages, to assure him that he cannot be a good patriot who despiseth,
as this concerns him, when the staff and Authority shall be put into his hand by your suffrages, to assure him that he cannot be a good patriot who despises,
and in place of one Moses now to make choice, (one Moses made choice of many Magistrates, you being many are to choose one) therefore your first part is in imitation of this man of God, to heare aduice what choice you ought to make:
and in place of one Moses now to make choice, (one Moses made choice of many Magistrates, you being many Are to choose one) Therefore your First part is in imitation of this man of God, to hear Advice what choice you ought to make:
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secondly, to those grauest, and most experienced members of your state, whose age, imployment and obseruation haue enabled them to iudge what man in respect of the particulars, fittest to be elected.
secondly, to those Gravest, and most experienced members of your state, whose age, employment and observation have enabled them to judge what man in respect of the particulars, Fittest to be elected.
and vpon the great toe of the right foot ) their eare must first bee touched with the word, that it may be sanctified and opened to counsell, next the hand, that their worke and administration may be holy,
and upon the great toe of the right foot) their ear must First be touched with the word, that it may be sanctified and opened to counsel, next the hand, that their work and administration may be holy,
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the Roman Peter hath cut off the right eare of some, and such a Malcus heare nothing saue onely what the state of Rome saith, there are no men to sit at our helmes.
the Roman Peter hath Cut off the right ear of Some, and such a Malchus hear nothing save only what the state of Rome Says, there Are no men to fit At our helms.
Others are, for other causes, deafe adders, who laying one eare to the earth, and couering the other with the tayle, (I mean, either for carnall aduice,
Others Are, for other Causes, deaf Adders, who laying one ear to the earth, and covering the other with the tail, (I mean, either for carnal Advice,
So composing themselues, that they may not heare these like the enraged Iewes when they heare their faults toucht, stop their eares, and flye vpon the speaker.
So composing themselves, that they may not hear these like the enraged Iewes when they hear their Faults touched, stop their ears, and fly upon the speaker.
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they are thus affected also to the counsell of men, if it bee not a Miner•a of their owne braine, pride and selfe-loue wil neither suffer then to execute, nor apprehend it:
they Are thus affected also to the counsel of men, if it be not a Miner•a of their own brain, pride and Self-love will neither suffer then to execute, nor apprehend it:
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looke neerer him, he admireth his owne head, talketh of the excellent seruices done to the state, disparageth his predecessours, findeth inconveniences in other gouernments, in fine,
look nearer him, he admireth his own head, talketh of the excellent services done to the state, disparageth his predecessors, finds inconveniences in other governments, in fine,
as if hee were possessed with a spirit of contradiction, and his eares metamorphosed into tongues, hee who should bee a•scultans with Moses in my text is loquax, and nothing els,
as if he were possessed with a Spirit of contradiction, and his ears metamorphosed into tongues, he who should be a•scultans with Moses in my text is Loquax, and nothing Else,
It was the onely good disposition position where we found him auscultantem: hearing is the sense of discipline, without this what euer is done were better vndone:
It was the only good disposition position where we found him auscultantem: hearing is the sense of discipline, without this what ever is done were better undone:
you see these are the gemelli, which, (as in euery happy state they are borne together) cannot be diuided from the word of God, to the most godly counsell of man, there is a most necessary coniunction, of hearing, and doing:
you see these Are the Gemelli, which, (as in every happy state they Are born together) cannot be divided from the word of God, to the most godly counsel of man, there is a most necessary conjunction, of hearing, and doing:
so did Moses here, fecit quicquid dixerat. All, not some things onely, I neuer heard of any man either so peruerse in his resolution, or singular in his opinion,
so did Moses Here, fecit quicquid Dixerat. All, not Some things only, I never herd of any man either so perverse in his resolution, or singular in his opinion,
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as if, of sundry dieticall rules of Physicke the patient should dispence with the principall: so Herod heard Iohn, and did many things, but not the maine:
as if, of sundry dieticall rules of Physic the patient should dispense with the principal: so Herod herd John, and did many things, but not the main:
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therefore they follow religious counsel, but as Peter followed Christ to the high Priests hall, a farre off, and had rather forsweare any acquaintance with it, then be outwardly disaduantaged by it:
Therefore they follow religious counsel, but as Peter followed christ to the high Priests hall, a Far off, and had rather forswear any acquaintance with it, then be outwardly disadvantaged by it:
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it is an endlesse confusion, a perplexed torture to be troubled with the vnmannerly buzzings of a many-headed vulgar, which oftentimes like those troublesome euening-flies cast themselues into our eares, with a great noise to no purpose.
it is an endless confusion, a perplexed torture to be troubled with the unmannerly buzzings of a manyheaded Vulgar, which oftentimes like those troublesome euening-flies cast themselves into our ears, with a great noise to no purpose.
How irresolute must he be, who will hearken to that variable master, sounding of nothing more then contrarieties? when shall he end his taske who vndertaketh to please euery body? where is that aduise, that designe, that vndertaking, which findeth no disallowance? Adde to this, among many voices the serpent also hisseth;
How irresolute must he be, who will harken to that variable master, sounding of nothing more then contrarieties? when shall he end his task who undertaketh to please every body? where is that advise, that Design, that undertaking, which finds no disallowance? Add to this, among many voices the serpent also hisseth;
Shall I then hearken to all? I say not, take counsell of the euill, they who so do, are like those who aske counsell of the dead, in which aduice commonly the diuell personateth the Prophet, or of familiar spirits answering in idols, as Ahaziah did;
Shall I then harken to all? I say not, take counsel of the evil, they who so do, Are like those who ask counsel of the dead, in which Advice commonly the Devil personateth the Prophet, or of familiar spirits answering in Idols, as Ahaziah did;
what necessity doth thus straiten any man? Is it because then is no God in Israel? hath he no seruants of whom thou maist take aduice? I say not, follow all that which seemeth counsell;
what necessity does thus straiten any man? Is it Because then is no God in Israel? hath he no Servants of whom thou Mayest take Advice? I say not, follow all that which seems counsel;
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It was seducement, it was not counsell, both giuer and receiuer of such aduice, are deceiued so often as they take al that which is spoken concerning counsell and deliberation to be good, Giue not thine heart to all the words that men speake — thou must know thou art sometimes amongst the Sirens, and must stop thine eares,
It was seducement, it was not counsel, both giver and receiver of such Advice, Are deceived so often as they take all that which is spoken Concerning counsel and deliberation to be good, Give not thine heart to all the words that men speak — thou must know thou art sometime among the Sirens, and must stop thine ears,
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be it preiudicious to the state, though for thine owne priuate gaine, seeme it neuer so good or pleasing, it is a suggestion of treachery, it is no counsell which is taken for any subordinate respect against the state,
be it prejudicious to the state, though for thine own private gain, seem it never so good or pleasing, it is a suggestion of treachery, it is no counsel which is taken for any subordinate respect against the state,
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is it against thy soules health, is it hurtfull to thy body, fame, estate, friends, directly or consequently (wherein neither Gods honour, thy Prince, countrey, religion,
is it against thy Souls health, is it hurtful to thy body, fame, estate, Friends, directly or consequently (wherein neither God's honour, thy Prince, country, Religion,
you see the meanes to discerne, and you must euer begin to weigh by this balance of the sanctuary which standeth before my text — if God so command thee — Some may say, you haue your failings too, who deliuer the word:
you see the means to discern, and you must ever begin to weigh by this balance of the sanctuary which Stands before my text — if God so command thee — some may say, you have your failings too, who deliver the word:
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I say not that the heathen sages were more beneuolous hearers, then many Christians, they wont to set the Graces by the statue of Mercurie, to import that some slips of the speakers of good things, are to be borne withall;
I say not that the heathen sages were more benevolous hearers, then many Christians, they wont to Set the Graces by the statue of Mercury, to import that Some slips of the Speakers of good things, Are to be born withal;
but I say those infirmities are not alwaies our proper faults, you also haue your shares in them, it is because you want holy appetites to this word, that God sometimes and for your sakes shortneth vs:
but I say those infirmities Are not always our proper Faults, you also have your shares in them, it is Because you want holy appetites to this word, that God sometime and for your sakes shorteneth us:
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what should he doe with the sword of iustice in his hand, who is of yong Iethers mettle, and dares not draw it to cut off maiefactors? acoward cannot be either an honest man, or able Magistrate:
what should he do with the sword of Justice in his hand, who is of young Iethers mettle, and dares not draw it to Cut off maiefactors? acoward cannot be either an honest man, or able Magistrate:
But because all daring without the feare of God, is but temeritie and desperate resolution, this is annexed, they must bee such as feare God: this is the only antidote against all base and seruile feare:
But Because all daring without the Fear of God, is but temerity and desperate resolution, this is annexed, they must be such as Fear God: this is the only antidote against all base and servile Fear:
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happie is that gouernment, where the Magistrate executeth his charge for conscience sake, doing his dutie, not like those nigardly & dissembling votaries who will not offer without a witnes,
happy is that government, where the Magistrate Executeth his charge for conscience sake, doing his duty, not like those niggardly & dissembling votaries who will not offer without a witness,
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command thy selfe therefore thou that commandest others, and think it more honorable for thee, in the feare of God, to subdue and gouerne thine owne inordinate affections then to exercise authoritie ouer thousands of citizens:
command thy self Therefore thou that Commandest Others, and think it more honourable for thee, in the Fear of God, to subdue and govern thine own inordinate affections then to exercise Authority over thousands of Citizens:
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This thou shalt doe, if thou feare God, and so conforme thy selfe to the examples of religious Gouernours, that thou mayst be indifferently a patterne to thy inferiours and an emulator and imitator of thy superiours.
This thou shalt do, if thou Fear God, and so conform thy self to the Examples of religious Governors, that thou Mayest be indifferently a pattern to thy inferiors and an emulator and imitator of thy superiors.
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they must also be men of power, vertue and actiuitie of body and minde, so the word is vsed. Gen. 47.6. and men of spirit and courage, so it is vsed. 1 Chron. 26.6. that they may stand vp for the oppressed, as is said of Moses. Exo. 2.17. 2. Men dealing truly: or men of truth.
they must also be men of power, virtue and activity of body and mind, so the word is used. Gen. 47.6. and men of Spirit and courage, so it is used. 1 Chronicles 26.6. that they may stand up for the oppressed, as is said of Moses. Exo. 2.17. 2. Men dealing truly: or men of truth.
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The Greeke calleth them iust men: and Zach. 7.9. is mentioned iudgement of truth, so somtimes iustice goeth for truth, because these vertues, are so neerely allyed:
The Greek calls them just men: and Zach 7.9. is mentioned judgement of truth, so sometimes Justice Goes for truth, Because these Virtues, Are so nearly allied:
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yet that she hath, her allies, mansion, hope, fauour, & dignity in heauen. The Magistrate then must be a veritable, sincere, and solid man, being what hee seemeth,
yet that she hath, her allies, mansion, hope, favour, & dignity in heaven. The Magistrate then must be a veritable, sincere, and solid man, being what he seems,
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he mustloue and search out the truth of causes, (without which iustice cannot determine) not as Tertullian saith, of certaine Philosophers, mimice affectant veritatem, & affectando corrumpunt:
he mustloue and search out the truth of Causes, (without which Justice cannot determine) not as Tertullian Says, of certain Philosophers, mimice affectant veritatem, & affectando Corrupt:
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and the images of iudges without eyes, or with eyes shut, intimating that they ought truly and without respect of feare or fauour of any, impartially to giue sentence;
and the Images of judges without eyes, or with eyes shut, intimating that they ought truly and without respect of Fear or favour of any, impartially to give sentence;
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Some faile herein for feare, some for fauor, some for custome sake, others in their place woont to do so, but it is a dangerous practise, for truth cannot be prescribed:
some fail herein for Fear, Some for favour, Some for custom sake, Others in their place wont to do so, but it is a dangerous practice, for truth cannot be prescribed:
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this is a frequent and vnhappie peruerting of equitie, the most hatefull hypocrisie in iudicature; when malice personateth iustice, when the diuell playeth the iudge.
this is a frequent and unhappy perverting of equity, the most hateful hypocrisy in judicature; when malice personateth Justice, when the Devil plays the judge.
3. Lastly, they must be men hating couetousnesse ▪ as Paul saith of Deacons to be elected, I must of Magistrates, it behooueth them to bee men of good report, (as it is Deut. 1.13.
3. Lastly, they must be men hating covetousness ▪ as Paul Says of Deacons to be elected, I must of Magistrates, it behooveth them to be men of good report, (as it is Deuteronomy 1.13.
and so it commeth to passe that when the Magistrate will not execute iustice, nor punish sinne, to remooue euill from the land, God entreth for default of iustice,
and so it comes to pass that when the Magistrate will not execute Justice, nor Punish sin, to remove evil from the land, God entereth for default of Justice,
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how filthy a lucre before good men? is it not the price of blood, which is the gaine of him who betrayeth the state? the like mischiefe sometimes befalleth,
how filthy a lucre before good men? is it not the price of blood, which is the gain of him who betrayeth the state? the like mischief sometime befalls,
What iustice, what feare of God is this? Or if iustice be impartially done, the vniust delinquents will doe their worst spights, that the rare man, who without feare, fauour,
What Justice, what Fear of God is this? Or if Justice be impartially done, the unjust delinquents will do their worst spites, that the rare man, who without Fear, favour,
I could haue answered then, how much it grieued mee, to heare some (too great a summe) crying like those Israelites to Ieremy, Pray for vs vnto the Lord — that the Lord thy God may shew vs the way wherein wee are to walke,
I could have answered then, how much it grieved me, to hear Some (too great a sum) crying like those Israelites to Ieremy, Pray for us unto the Lord — that the Lord thy God may show us the Way wherein we Are to walk,
and therefore aduise you againe, take heed that you now doe all, that you be not worthily retaxed, in that you onely call for that word, which you will not follow:
and Therefore advise you again, take heed that you now do all, that you be not worthily retaxed, in that you only call for that word, which you will not follow:
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Math. 7. 24. S•ultus verò haec audita dis•imulans, tanquā super arenam opus a dif•eationis impenderi•, infideliter flat, &c. Hilar. Canon. 6. Exod. 29.20.
Math. 7. 24. S•ultus verò haec audita dis•imulans, tanquā super arenam opus a dif•eationis impenderi•, infideliter flat, etc. Hilar. Canon. 6. Exod 29.20.
1 Tim 3.8. Deut. 16.19. 1 Sam 8.3. Prou. 1.19. Ezek. 22.27. Isa. 56.11. Non sit manu• tua porrecta ad accipiendum, & collecta ad dandum De modo benè vivend. ser. 44.
1 Time 3.8. Deuteronomy 16.19. 1 Sam 8.3. Prou. 1.19. Ezekiel 22.27. Isaiah 56.11. Non sit manu• tua porrecta ad accipiendum, & Collecta ad dandum De modo benè vivend. ser. 44.
