Iethroes counsell to Moses: or, A direction for magistrates A sermon preached at St. Saviours in Southwarke. March 5. 1621. before the honourable iudges by that reverent divine Thomas Sutton Dr. in Divinity.
THERE are in the body naturall three principall members, the liver, the heart, and the braine, resembling three principal members in the body politicke, the Magistrate, the Physitian, and the Divine.
THERE Are in the body natural three principal members, the liver, the heart, and the brain, resembling three principal members in the body politic, the Magistrate, the physician, and the Divine.
The liver is the beginning of naturall faculties, segregates the humours, ingenders alimentall blood, and by veines sends it into the body of man from noxious humours, whereby it may be indangered,
The liver is the beginning of natural faculties, segregates the humours, engenders alimental blood, and by Veins sends it into the body of man from noxious humours, whereby it may be endangered,
yet to use the word of the Anatomist, he is Principium NONLATINALPHABET of dispensation of the vitall spirits, hee takes a man where the Physitians leave him, makes him of NONLATINALPHABET to be NONLATINALPHABET, of a naturall to bee a spirituall man, transformes him from a meere man to be a pure Saint.
yet to use the word of the Anatomist, he is Principium of Dispensation of the vital spirits, he Takes a man where the Physicians leave him, makes him of to be, of a natural to be a spiritual man, transforms him from a mere man to be a pure Saint.
as in her royall pallace, compassed about with the Cranium, the Pericranium, and the two Meninges, which are like strong Castles and Countermures against forraigne invasion;
as in her royal palace, compassed about with the Cranium, the Pericranium, and the two Meanings, which Are like strong Castles and Countermures against foreign invasion;
it hath the five externall senses as intelligencers, to give notice what is done abroad, the cōmon sense, he fantasy, the understandings privy counsellors, the memory as register & book of records,
it hath the five external Senses as intelligencers, to give notice what is done abroad, the Common sense, he fantasy, the understandings privy counsellors, the memory as register & book of records,
and therefore must bestirre himselfe in tempering the spirits received from the heart, I meane in making use of spirituall counsells received from the Minister of the Gospell.
and Therefore must Bestir himself in tempering the spirits received from the heart, I mean in making use of spiritual Counsels received from the Minister of the Gospel.
and follow the rule of their bookes, there would be no complaining in our streetes: But if the Physitian instead of wholesome Physicke, minister nothing but hemlocke;
and follow the Rule of their books, there would be no complaining in our streets: But if the physician instead of wholesome Physic, minister nothing but hemlock;
Of all parts in the body Naturall the braine is most subject unto diseases, and of all parts in the body Politique the Magistrate most obnoxious to slips and falls.
Of all parts in the body Natural the brain is most Subject unto diseases, and of all parts in the body Politique the Magistrate most obnoxious to slips and falls.
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Thirdly, because of those Cubiculares Consiliarij, as Lypsius calleth them, Politic. cap. 9. lib. 3. Tineae et Sorices Palatij, these rattes and mothes of the Court that feede upon other mens wants, live by other mens losses;
Thirdly, Because of those Cubiculares Consiliarij, as Lipsius calls them, Politic. cap. 9. lib. 3. Tineae et Sorices Palatij, these rats and moths of the Court that feed upon other men's Wants, live by other men's losses;
as Zoticus in Lampridius solde the faire promises of Heliogabolus; and are alwayes ready for their owne advantage to applaud their Masters worst and basest actions.
as Zoticus in Lampridius sold the fair promises of Heliogabolus; and Are always ready for their own advantage to applaud their Masters worst and Basest actions.
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Hence is it, that Iethro gives this good direction to Moses, the Iudges and Magistrates which thou doest appoint must be men of courage, fearing God, dealing truly, hating covetousnesse.
Hence is it, that Jethro gives this good direction to Moses, the Judges and Magistrates which thou dost appoint must be men of courage, fearing God, dealing truly, hating covetousness.
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Which words have in them, 1. A Quis, 2. A Quos, 3. A Quibus. The Quis is Moses, Sed consulto Domino, and gives this conclusion, that the ordination of Iudges and Magistrates is of God.
Which words have in them, 1. A Quis, 2. A Quos, 3. A Quibus. The Quis is Moses, Said consulto Domino, and gives this conclusion, that the ordination of Judges and Magistrates is of God.
When Licurgus made lawes for the Lacedemonians, he fathered them upon Apollo: Minos for the Cretians, he fathered them upon Iupiter, Solon, and Draco: For the Athenians, they fathered them upon the Goddesse Minerva, as Diodorus Siculus reports of them.
When Licurgus made laws for the Lacedaemonians, he fathered them upon Apollo: Minos for the Cretians, he fathered them upon Iupiter, Solon, and Draco: For the Athenians, they fathered them upon the Goddess Minerva, as Diodorus Siculus reports of them.
When Anacharsis the Scythian Philosopher made lawes for the Scythians, hee fathered them upon Zamolxis, as Vives upon Aug. and Herodotus in his Melpomene have related:
When Anacharsis the Scythian Philosopher made laws for the Scythians, he fathered them upon Zamolxis, as Vives upon Aug. and Herodotus in his Melpomene have related:
but practised them not, they made no more account of lawes than Remus in Livie, dec. 1. lib. 1. of bestriding the walls which Romulus had built, hee stood in no more awe than the frogges in the fable of leaping over the jawes of the lion,
but practised them not, they made no more account of laws than Remus in Livy, dec. 1. lib. 1. of bestriding the walls which Romulus had built, he stood in no more awe than the frogs in the fable of leaping over the Jaws of the Lion,
as Aristotle calls him, Ethi. lib. 5. cap. 4. a living law, that these two, the Law and the Magistrate, the one as a sword, the other as a souldier to draw it, the one as a soveraigne medicine, the other as a Physitian to apply it, the one as a pibble gathered out of the streame, the other as a skilfull David to sling it, might unite the forces to the utter extirpation of idolatry, the protection of justice, the supporting of sound religion, the disparaging of sinne:
as Aristotle calls him, Ethi. lib. 5. cap. 4. a living law, that these two, the Law and the Magistrate, the one as a sword, the other as a soldier to draw it, the one as a sovereign medicine, the other as a physician to apply it, the one as a pebble gathered out of the stream, the other as a skilful David to sling it, might unite the forces to the utter extirpation of idolatry, the protection of Justice, the supporting of found Religion, the disparaging of sin:
and this is the authority they have from God. In which point wee must with Tully distinguish the power it selfe. Secondly, the meanes of attaining. Thirdly, the manner of execution.
and this is the Authority they have from God. In which point we must with Tully distinguish the power it self. Secondly, the means of attaining. Thirdly, the manner of execution.
Elationem potentiae malitiam venit, saith Gregor. as he is quoted by the ordinary glosse; If the Magistrate be good, he is set there for the good of the people,
Elationem potentiae Malitiam venit, Says Gregory. as he is quoted by the ordinary gloss; If the Magistrate be good, he is Set there for the good of the people,
Saul is appointed by God as well as David, Nero as well as Iosiah, and Ashur as well as Moses or Ioshua; But the one is stirred up to be the Saviour of the people, as Ehud was, Iud. 3.15. the other as the rod of his wrath, as Ashur was: Esa. 49.23. Kings shall be thy nursing fathers, and Queenes thy nurses:
Saul is appointed by God as well as David, Nero as well as Josiah, and Ashur as well as Moses or Ioshua; But the one is stirred up to be the Saviour of the people, as Ehud was, Iud. 3.15. the other as the rod of his wrath, as Ashur was: Isaiah 49.23. Kings shall be thy nursing Father's, and Queens thy Nurse's:
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nor from Peter, who bids honour the King, 1. Pet. 2: 27. nor from Paul, who bids pray for Kings and Magistrates, 1. Tim. 2: 2. nor from Moses, who commands not to raile upon the Iudge,
nor from Peter, who bids honour the King, 1. Pet. 2: 27. nor from Paul, who bids pray for Kings and Magistrates, 1. Tim. 2: 2. nor from Moses, who commands not to rail upon the Judge,
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yet tyes one of the Magistrates hands, lessens his authority, and limits him only ad Temporalia, and for spirituall matters, he hath no more to doe with them than Vzzah had to touch the Arke, who for his paines was striken with death. 2. Sam. 6.7. hee dares not denie but Magistrates be gods, for David should confute him;
yet ties one of the Magistrates hands, lessens his Authority, and Limits him only and Temporal, and for spiritual matters, he hath no more to do with them than Uzzah had to touch the Ark, who for his pains was stricken with death. 2. Sam. 6.7. he dares not deny but Magistrates be God's, for David should confute him;
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Psa. 82. but yet say of them as the Aramite said of the God of Israell, that he was the God of the Mountaines, not of the Vallies, 1. King. 20.28. they be gods and governours of the Laitie, not of the Clergie;
Psa. 82. but yet say of them as the Aramite said of the God of Israel, that he was the God of the Mountains, not of the Valleys, 1. King. 20.28. they be God's and Governors of the Laity, not of the Clergy;
For the Councell of Constance: Sess. 31. Laicus in clericum iurisdictionem non habet. The Councell of Trent. Sess. 25. Personarum Ecclesiasticarum immunitas adeò instituitur: Beller. lib: de eler: cap.
For the Council of Constance: Sess. 31. Laicus in Cleric iurisdictionem non habet. The Council of Trent. Sess. 25. Personarum Ecclesiasticarum immunitas adeò instituitur: Beller. lib: the eler: cap.
and calls Zadoc the Priest and Nathan the Prophet his servants, 1 Kings 1. Salomon his sonne turned Abiathar out of the Priesthood, that the word of the Lord might be fulfilled which was spoken against the house of Ely, 1 King 2.27. Which text hath so puzled Bell. writing against Berclay, that hee is glad to confesse that in Salomons time Priests were subject unto Kings:
and calls Zadoc the Priest and Nathan the Prophet his Servants, 1 Kings 1. Solomon his son turned Abiathar out of the Priesthood, that the word of the Lord might be fulfilled which was spoken against the house of Ely, 1 King 2.27. Which text hath so puzzled Bell. writing against Berclay, that he is glad to confess that in Solomon's time Priests were Subject unto Kings:
Christus solvit &c. Math: 17, 24, 25. Paul appealed ad Caesarem, non ad Petrum, and he hath warrant, Act. 23.11, when Saint Chrisostome expounded that of the Apostle Rom. 13. speaketh thus &c. consonant to this is Tert: lib. de Idela: cap.
Christus Solvit etc. Math: 17, 24, 25. Paul appealed ad Caesarem, non ad Peter, and he hath warrant, Act. 23.11, when Saint Chrysostom expounded that of the Apostle Rom. 13. speaks thus etc. consonant to this is Tert: lib. de Idela: cap.
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For conclusion note, onely how Bellarmine in this point hath contradicted himselfe in writing against Barclay, cap. 34. his position is, Clerici exempti sunt non solum privilegijs Principum, sed jure divino:
For conclusion note, only how Bellarmine in this point hath contradicted himself in writing against Barclay, cap. 34. his position is, Clerici exempti sunt non solum privilegijs Principum, sed jure divino:
and yet in his 1 Lib. Ecclesiae de membris militantis, intituled De Clericis cap. 28. Nullum potest deferri Dei verbum quo ista Clericorum exceptio confirmetur:
and yet in his 1 Lib. Ecclesiae de membris militantis, entitled De Clericis cap. 28. Nullum potest deferri Dei verbum quo ista Clericorum exceptio confirmetur:
Propos. 4. In the first skirmish he is like to Thrasilius in Anthonies Deipnosoph lib. 12. challengeth every page of Scripture to be their advocate, that if it were possible for paper and inke to blush, his bookes would be as red as his Bonnet,
Propos. 4. In the First skirmish he is like to Thrasilius in Anthoneis Deipnosophist lib. 12. Challengeth every page of Scripture to be their advocate, that if it were possible for paper and ink to blush, his books would be as read as his Bonnet,
I end with the speech of Constantine the great, noted by Theodoret, lib. 1. cap. 20. when he exiled Eusebius Bishop of Nicomedia, Si quis Epispiscoporum in consulto tumultuatur meae authoritati illius audacia coarcebitur.
I end with the speech of Constantine the great, noted by Theodoret, lib. 1. cap. 20. when he exiled Eusebius Bishop of Nicomedia, Si quis Epispiscoporum in consulto tumultuatur meae authoritati Illius audacia coarcebitur.
and cast it upon him that sits in the Temple and advanceth himselfe above all that is called God, making himselfe the King of all other Kings, to whom all Kings and Kingdomes must doe homage and pay tribute, the greatest Monarchs must fall downe and kisse the feete of his Holinesse,
and cast it upon him that sits in the Temple and Advanceth himself above all that is called God, making himself the King of all other Kings, to whom all Kings and Kingdoms must do homage and pay tribute, the greatest Monarchs must fallen down and kiss the feet of his Holiness,
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as they say their bookes Sacrarum Ceremoniarum, lib. 1. cap. 3. sect. 2. The Emperour must hold his stirrop when he mounteth, the bridle when he lighteth, beare his traine when he walketh, holde the bason when he washeth;
as they say their books Sacrarum Ceremoniarum, lib. 1. cap. 3. sect. 2. The Emperor must hold his stirrup when he mounts, the bridle when he lights, bear his train when he walks, hold the basin when he washes;
as Petrus Iustinianus reports in his Lib. 2. Rerum venatarum: Fredericke the 2. by Innocentius the 4. Leo the 3. called Leo Isauros was by Gregory the 3. first excommunicate,
as Peter Iustinianus reports in his Lib. 2. Rerum venatarum: Frederick the 2. by Innocentius the 4. Leo the 3. called Leo Isauros was by Gregory the 3. First excommunicate,
I omit the wrongs to Henry the 2. they are noted by Matthew Paris at the yeare 1170. to have beene so shamefull, that Matchaivell himselfe in the Lib. 1. Hist. Florent. seemes to scorne him for it.
I omit the wrongs to Henry the 2. they Are noted by Matthew paris At the year 1170. to have been so shameful, that Matchaivell himself in the Lib. 1. Hist. Florent. seems to scorn him for it.
Pope Innocentius the third tooke away his Kingdome, and gave it to Philip of France, as Matthew Paris at the yeare 215. I marvell not that the Pope would faine have footing in England, which Innocentius the 4. called Hortum delitiarum, puteum vero inexhaustum.
Pope Innocentius the third took away his Kingdom, and gave it to Philip of France, as Matthew paris At the year 215. I marvel not that the Pope would feign have footing in England, which Innocentius the 4. called Hortum delitiarum, puteum vero inexhaustum.
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Who would not desire to have such a garden, who would not wish such a well as that? The Poets feigne, that the River Arethusa being suddenly swallowed up into the ground, runnes quite through the sea,
Who would not desire to have such a garden, who would not wish such a well as that? The Poets feign, that the River Arethusa being suddenly swallowed up into the ground, runs quite through the sea,
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and riseth againe in Cicily. But without feigning, from England as from a well hath sprung golden rivers, which being suddenly swallowed up did runne through the sea,
and Riseth again in Sicily. But without feigning, from England as from a well hath sprung golden Rivers, which being suddenly swallowed up did run through the sea,
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But I marvell why Priests and Iesuites will bee his Factours, whom hee useth as a fisher useth little fishes to catch great ones, hee fisheth with Priests and Iesuites as baites to catch Kings and Princes, and Kingdomes.
But I marvel why Priests and Iesuites will be his Factors, whom he uses as a fisher uses little Fish to catch great ones, he fisheth with Priests and Iesuites as baits to catch Kings and Princes, and Kingdoms.
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Our duty to you is reverence and honour Aristotle: and Herodotus in Euterpe, have recorded a story of Amasis the King of Egypt, who being mocked of his Subjects, by reason of his meane discent, tooke a golden bason wherein they vsed to wash their feete,
Our duty to you is Reverence and honour Aristotle: and Herodotus in Euterpe, have recorded a story of Amasis the King of Egypt, who being mocked of his Subject's, by reason of his mean dissent, took a golden basin wherein they used to wash their feet,
Tacitus reports of Claudius that he was a good subject, but a bad Emperour; and in his lib. 2. Hist. of Titus, that he was a bad privat man, but a good Emperour;
Tacitus reports of Claudius that he was a good Subject, but a bad Emperor; and in his lib. 2. Hist. of Titus, that he was a bad private man, but a good Emperor;
As Pope Vrban said of Baldwine the Metropolitane Bishop of this Kingdome that he was Monachus ferventissimus, Abbas calidus, Episcopus tepidus, Archiepiscopus remissus.
As Pope Urban said of Baldwin the Metropolitan Bishop of this Kingdom that he was Monachus ferventissimus, Abbas calidus, Episcopus tepidus, Archbishop remissus.
or as Bucolcerus at the yeare 1464. reports of Aenaeus Silvius, that after he got the Popedome and changed his name into Pius Secundus, he then condemned many things which before he allowed:
or as Bucer At the year 1464. reports of Aenaeus Silvius, that After he god the Popedom and changed his name into Pius Secundus, he then condemned many things which before he allowed:
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It was the practise of heathen persecutors, to place the Image of Venus, in the same place, where Christ was crucified, that if any came there to worship, they might seeme to worship Venus. A tricke which the Devill useth at this day, to set in Gods roome and seate of judgement an Idoll Magistrate, sometimes a Cupid, or Venus, delighting in pleasure, sometimes a Mars, delighting in blood, sometimes a Mercurie, with a voyce like Iacob, to speak smoothly,
It was the practice of heathen persecutors, to place the Image of Venus, in the same place, where christ was Crucified, that if any Come there to worship, they might seem to worship Venus. A trick which the devil uses At this day, to Set in God's room and seat of judgement an Idol Magistrate, sometime a Cupid, or Venus, delighting in pleasure, sometime a Mars, delighting in blood, sometime a Mercury, with a voice like Iacob, to speak smoothly,
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And howsoever this point may seeme as needlesse, as for Phormio to discourse of militarie Discipline before Hanniball; yet I beseech you beare with patience,
And howsoever this point may seem as needless, as for Phormio to discourse of military Discipline before Hannibal; yet I beseech you bear with patience,
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a good common wealth consisting of Heterogeniall parts, must be like Peters sheet in the 10. of the Acts. wherein though there bee all manner of beasts, and foules;
a good Common wealth consisting of Heterogenous parts, must be like Peter's sheet in the 10. of the Acts. wherein though there be all manner of beasts, and fowls;
Our land never was so sicke, never groaned so loud, never mourned in such a passion, never travelled of such Hermaphrodites with halfe so much paine and griefe, as now it doth;
Our land never was so sick, never groaned so loud, never mourned in such a passion, never traveled of such Hermaphrodites with half so much pain and grief, as now it does;
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shee hath already bred, and at this day both feedeth, and clotheth numberlesse swarmes of outcast professours, who sometimes like Iudas pretend to kisse,
she hath already bred, and At this day both feeds, and clotheth numberless swarms of outcast professors, who sometime like Iudas pretend to kiss,
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It would doe them good to do us hurt, it would lengthen their lives to shorten ours, it would bring them halfe way to heaven, to bury their poniards in our breasts, it would make a newe feast,
It would do them good to do us hurt, it would lengthen their lives to shorten ours, it would bring them half Way to heaven, to bury their poniards in our breasts, it would make a new feast,
and another holiday in the Romane Kalender, if they might smell the burning, or heare tell of the smoake and ashes of our Churches, they are already become so bold, their number so exceeding great, their religion so bloudy, their malice so inveterate, that if no sharper course be taken to represse and smother them, they will adventure within a while, to trie whether we or they shall be the Masters;
and Another holiday in the Roman Calendar, if they might smell the burning, or hear tell of the smoke and Ashes of our Churches, they Are already become so bold, their number so exceeding great, their Religion so bloody, their malice so inveterate, that if no sharper course be taken to repress and smother them, they will adventure within a while, to try whither we or they shall be the Masters;
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And if ever this day of mourning come upon us, which I pray God may never come, wee may thanke our selves for keeping such Romish waspes in our English Hives.
And if ever this day of mourning come upon us, which I pray God may never come, we may thank our selves for keeping such Romish wasps in our English Hives.
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It is the observation of Abulensis, that Moses chuseth the high Priests out of all the people of Israel, Numb. 17. It is the observation of Pelargus, that Moses summoned by death to resigne his place, nec filios obtrudit suos, nec populum in suffragia mittit, he shuffles not in one of his sonnes,
It is the observation of Abulensis, that Moses chooseth the high Priests out of all the people of Israel, Numb. 17. It is the observation of Pelargus, that Moses summoned by death to resign his place, nec Sons obtrudit suos, nec Populum in suffragia Sends, he shuffles not in one of his Sons,
nor comit to most voices, but desires God to appoint and nominate some one whom he had singularly enriched with his spirit, Numb. 27. David, a man culled out of all the sonnes of Iesse, 1 Sam. 16. the twelve Apostles pickt and chosen out of all the Disciples, Luke 6.13. Were the birds of the ayre to chuse them a governour, it should be the Phaenix;
nor Commit to most voices, but Desires God to appoint and nominate Some one whom he had singularly enriched with his Spirit, Numb. 27. David, a man culled out of all the Sons of Iesse, 1 Sam. 16. the twelve Apostles picked and chosen out of all the Disciples, Lycia 6.13. Were the Birds of the air to choose them a governor, it should be the Phoenix;
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We must observe the rule of Paris King of Troy, when Pallas Iuno, and Venus contended for the golden apple, Detur digniori, let the most vertuous have it:
We must observe the Rule of paris King of Troy, when Pallas Iuno, and Venus contended for the golden apple, Detur digniori, let the most virtuous have it:
the Magistrate should be like a poesy made of the choycest flowers, or like the picture of Helena that Zeuxes made in the Temple of the Croconians, whatsoever was faire and beautifull in any other, was admirably composed and wrought in that one.
the Magistrate should be like a poesy made of the Choicest flowers, or like the picture of Helena that Zeuxes made in the Temple of the Croconians, whatsoever was fair and beautiful in any other, was admirably composed and wrought in that one.
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5. cap. 12. sayes, the ancient Romans built their Temple of vertue directly in the way to the Temple of honour, to signifie that it was not for a man to • … pe to a seate of honour,
5. cap. 12. Says, the ancient Romans built their Temple of virtue directly in the Way to the Temple of honour, to signify that it was not for a man to • … pe to a seat of honour,
and the injurious dealings of others, who set Idols in the roome of God, preferre unworthy persons, who come little short of Calligula, who was so in love with his horse Incitatus, that he gave him his provender in a golden charger, made his horse a Priest,
and the injurious dealings of Others, who Set Idols in the room of God, prefer unworthy Persons, who come little short of Calligula, who was so in love with his horse Incitatus, that he gave him his provender in a golden charger, made his horse a Priest,
But the generall will be manifest, if we take view of the particular properties, whereof the first is, they must be viri potentes, able men, non corporis fortitudine, sed animi, saith Ferus: If the eye of a Iudge be not be not like sn Eagle, his hand like a Ladies;
But the general will be manifest, if we take view of the particular properties, whereof the First is, they must be viri potentes, able men, non corporis fortitudine, sed animi, Says Ferus: If the eye of a Judge be not be not like sn Eagl, his hand like a Ladies;
if the heart of a Iudge be not like a lyon, he is not fit to be Gods sword-bearer, he must have a Chirurgeons heart, who cuts the wound, weepe the patient never so bitterly.
if the heart of a Judge be not like a Lion, he is not fit to be God's sword-bearer, he must have a Chirurgeons heart, who cuts the wound, weep the patient never so bitterly.
It was Gods speech to Ioshua, Be thou strong and of good courage, Iosh. 10. the commendation that the Angel gave Gideon, The Lord is with thee thou vàliant man, Iudg. 6.8. I am of the opinion of Chabrias in the history, if you be lyons, let all the rest of the people be timerous hearts, we shall doe well;
It was God's speech to Ioshua, Be thou strong and of good courage, Joshua 10. the commendation that the Angel gave gideon, The Lord is with thee thou vàliant man, Judges 6.8. I am of the opinion of Chabrias in the history, if you be lyons, let all the rest of the people be timorous hearts, we shall do well;
O then awake and put on courage, you that minister judgement, me thinkes God speakes to you as Gideon did to his men of warre in the seventh of Iudges, If you be timerous and fearefull, depart from Mount Gilead, and lay no hands upon your swords;
O then awake and put on courage, you that minister judgement, me thinks God speaks to you as gideon did to his men of war in the seventh of Judges, If you be timorous and fearful, depart from Mount Gilead, and lay no hands upon your swords;
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you must remember that as the royall throne of Salomon whereon he sate to judge was supported by lyons on both sides, 1 King. 10.20. so when you sit in seates of judgement, which is as the throne of Salomon, bee supported by the lyon-like vertues of courage and magnanimity;
you must Remember that as the royal throne of Solomon whereon he sat to judge was supported by lyons on both sides, 1 King. 10.20. so when you fit in seats of judgement, which is as the throne of Solomon, be supported by the Lion-like Virtues of courage and magnanimity;
to rescue the poore out of the hands of the oppressours, with as much danger as David rescued his silly lambe out of the mouth of the lyon and the beare,
to rescue the poor out of the hands of the Oppressors's, with as much danger as David rescued his silly lamb out of the Mouth of the Lion and the bear,
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you must confute the sinnes of the mighty, you must support the worke of the Ministery, you must be NONLATINALPHABET, a living law, to helpe the poore to their right that suffer wrong, to heare the widowes cause, to acquit the innocent Iosephs and Ieremies, whom malice and revenge hath cast into prison,
you must confute the Sins of the mighty, you must support the work of the Ministry, you must be, a living law, to help the poor to their right that suffer wrong, to hear the Widows cause, to acquit the innocent Joseph's and Jeremiahs, whom malice and revenge hath cast into prison,
but flagellum piorum, & captivus vitiorum, one that Iudges others, and is sinnes prisoner, himselfe? without the feare of God, what is he? one that quarters his coate with Princes,
but flagellum Piorum, & captivus Vitiorum, one that Judges Others, and is Sins prisoner, himself? without the Fear of God, what is he? one that quarters his coat with Princes,
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how straight and impartiall the proceedings, how joyfull the widdow, how glad the innocent, how happy the land, from Dan to Bersheba, when valiant Othniels, valiant Gideons, incorrupt Samuels, in whom God hath planted his feare, be placed over us, to judge the people:
how straight and impartial the proceedings, how joyful the widow, how glad the innocent, how happy the land, from Dan to Beersheba, when valiant Othniels, valiant Gideons, incorrupt Samuels, in whom God hath planted his Fear, be placed over us, to judge the people:
for God reveales secrets to them that feare him, and they have the promise of understanding. Psal. 25.14: then he begins to resolve better then Crisippus: Si Magistrat• … • … tè non gessero, Deo displicebo, si rectè hominibus • … t neutrum volo:
for God reveals secrets to them that Fear him, and they have the promise of understanding. Psalm 25.14: then he begins to resolve better then Crisippus: Si Magistrat• … • … tè non gessero, God displicebo, si rectè hominibus • … tO Neutral volo:
Then he lendes an eare to the widdowes cause, then he watcheth over his heart, that it receive no malice, over his eyes that they behold no wrong, over his eares, that they heare no false accusation, over his tongue that it utter no unjust sentence, over his hands, that they receive no bribes, over his passions that they sway him not, over his humours that they draw him not, over his followers that they perswade him not:
Then he lends an ear to the widow's cause, then he watches over his heart, that it receive no malice, over his eyes that they behold no wrong, over his ears, that they hear no false accusation, over his tongue that it utter no unjust sentence, over his hands, that they receive no Bribes, over his passion that they sway him not, over his humours that they draw him not, over his followers that they persuade him not:
as Aeschines sometimes objected to Demosthenes, though he should receive such a writ Agesilus in Plut: sent to one of his Iudges, Si insons est dimitte, Sin minus mei causa dimitte, utcunque dimitte:
as Aeschines sometime objected to Demosthenes, though he should receive such a writ Agesilus in Plutarch: sent to one of his Judges, Si insons est Dimity, since minus mei causa Dimity, utcunque Dimity:
They must be viri abhorentes avaritiam, such as hate covetousnes, that is the roote frō whence all evills grow: 1 Tim. 6.10. and of all evils this is the greatest, that if a man be once infected with this disease, he loves nothing, longs for nothing so much as that which increaseth his malady & sicknes.
They must be viri abhorentes avaritiam, such as hate covetousness, that is the root from whence all evils grow: 1 Tim. 6.10. and of all evils this is the greatest, that if a man be once infected with this disease, he loves nothing, longs for nothing so much as that which increases his malady & sickness.
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2. to the dropsie, whereof Ovid in his fast. quo plus sunt potae, plus sitiuntur aquae: Salomon Prov: 30.15. to the two daughters of the horse-leach, that is two forkes, she hath under her tongue that be never satiate:
2. to the dropsy, whereof Ovid in his fast. quo plus sunt potae, plus sitiuntur Water: Solomon Curae: 30.15. to the two daughters of the horseleech, that is two forks, she hath under her tongue that be never satiate:
the effect of my speech shall be that it may be close prisoner, & not appeare at this Assyses, that it may not sit on the bench, the Iudge must stoppe his eares,
the Effect of my speech shall be that it may be close prisoner, & not appear At this Assizes, that it may not fit on the bench, the Judge must stop his ears,
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as Vlisses did for feare of the 5 Syren charmes, and though a man should come unto him as Iupiter came into Danae's lap, Per impluvium aureū, in a shewer of gold, he must have no welcome.
as Ulysses did for Fear of the 5 Syren charms, and though a man should come unto him as Iupiter Come into Danae's lap, Per impluvium aureū, in a shewer of gold, he must have no welcome.
And Lucian in Hermotinus commends the old Areopagites, that they judged their causes in the night time, that the Iudge might not see the glistering of gold.
And Lucian in Hermotinus commends the old Areopagites, that they judged their Causes in the night time, that the Judge might not see the glistering of gold.
If Iudges have a rich pearle in their eyes, it quite blindes them, Excellens sensibile destruit sensum, saith Arist: 2. de anima. 12. such bright objects will dazle them, that they cannot judge betweene right and wrong.
If Judges have a rich pearl in their eyes, it quite blinds them, Excellens sensibile destruit sensum, Says Arist: 2. de anima. 12. such bright objects will dazzle them, that they cannot judge between right and wrong.
The mouth of a Lawyer, saith Tully, is an Oracle for the whole Citty, but if in this mouth there be a guilded tongue, it will prove like the Oracle at Delphos, whereof Demosthenes complained in his time, that it did speake nothing but what Philip would have it that had given a double fee.
The Mouth of a Lawyer, Says Tully, is an Oracle for the Whole city, but if in this Mouth there be a Guilded tongue, it will prove like the Oracle At Delphos, whereof Demosthenes complained in his time, that it did speak nothing but what Philip would have it that had given a double fee.
But I for my part accuse no man, but many that have beene ancient Termers say, that Lawyers take much money and say little for it, that they come amongst many of you for succour,
But I for my part accuse no man, but many that have been ancient Termers say, that Lawyers take much money and say little for it, that they come among many of you for succour,
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Maginus and some other Geographers noting the diameter and circuit of the earth, are of opinion, that if a foote-man had a path round about the world, he might goe it in 900 dayes, and take no hard journeyes;
Maginus and Some other Geographers noting the diameter and circuit of the earth, Are of opinion, that if a footman had a path round about the world, he might go it in 900 days, and take no hard journeys;
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let it never be said that you are like the milt of a mans body, whereof Laurentius saith, that it never growes great until all other parts of the body decay and perish.
let it never be said that you Are like the milt of a men body, whereof Laurentius Says, that it never grows great until all other parts of the body decay and perish.
& your consciences from the canker of that gold which with greedinesse you have conjested and raked together, know for certaine that God will strictly examine,
& your Consciences from the canker of that gold which with greediness you have conjested and raked together, know for certain that God will strictly examine,
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When one asked Diogenes, what was the reason that golde alwayes looked pale, he shaped him this answer, Quia tot habet insidiatores, because so many crafty heads lie in ambush for it;
When one asked Diogenes, what was the reason that gold always looked pale, he shaped him this answer, Quia tot habet insidiatores, Because so many crafty Heads lie in ambush for it;
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if you have but such a thought of this, what shall I have? you shall be sure to meete with Simon Magus, that will say, what shall I give? You must sweare in truth and justice, Ier. 4.2. You are to be whipt for ever out of the company of God and his Angels, you are to be shut out of the kingdome and inheritance of the Saints, you shall heare the thundering of an angry Iudge, Mal. 3.5.
if you have but such a Thought of this, what shall I have? you shall be sure to meet with Simon Magus, that will say, what shall I give? You must swear in truth and Justice, Jeremiah 4.2. You Are to be whipped for ever out of the company of God and his Angels, you Are to be shut out of the Kingdom and inheritance of the Saints, you shall hear the thundering of an angry Judge, Malachi 3.5.
and twenty cubits long, Zach. 5. and that booke is a curse that flieth over the whole earth, verse 3. that curse shall lay siege to the walls and timber of your houses, to consume both you and them,
and twenty cubits long, Zach 5. and that book is a curse that flies over the Whole earth, verse 3. that curse shall lay siege to the walls and timber of your houses, to consume both you and them,
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and temporall, but the judgement that God hath for you is endlesse and easelesse, you shall stand without, Apoc. 22.15. without God, without glory, without mercy, without comfort, without hope, without the Kingdome, you shall have your portion in the lake which burneth with fire and brimstone, Apoc. 21.8.
and temporal, but the judgement that God hath for you is endless and easeless, you shall stand without, Apocalypse 22.15. without God, without glory, without mercy, without Comfort, without hope, without the Kingdom, you shall have your portion in the lake which burns with fire and brimstone, Apocalypse 21.8.
that you deale faithfully betwixt a man and his brother, that you remember the Apostles rule, Ephes. 5.3. Let not this sinne be once named amongst you. A word for conclusion.
that you deal faithfully betwixt a man and his brother, that you Remember the Apostles Rule, Ephesians 5.3. Let not this sin be once nam among you. A word for conclusion.
Like Iethroes Iudges fearing God, setting God allwayes before your eyes, judging others, as if you were going to be judged your selves, having Gods Law that was once written in Tables of stone, firmely,
Like Jethro's Judges fearing God, setting God always before your eyes, judging Others, as if you were going to be judged your selves, having God's Law that was once written in Tables of stone, firmly,
Be like Iethroes Iudges, hating covetousnesse, as the staine of your Courtes, the baine of your consciences, the smotherer and stifler of Iustice, the death and poyson of soules:
Be like Jethro's Judges, hating covetousness, as the stain of your Courts, the Bane of your Consciences, the smotherer and stifler of justice, the death and poison of Souls:
men hating covetousnes, lest it be truly wrote upon your graves, as it was upon the Tombstone of Trinullius, Hîc •andem quiescit mortuus qui vivus requievit nunquam:
men hating covetousness, lest it be truly wrote upon your graves, as it was upon the Tombstone of Trinullius, Hîc •andem quiescit Mortuus qui Vivus Requievit Never:
Pleade for Christ, and hee will pleade for you, that when you shall be called from these barres, to answer for your owne sinnes at the barre and tribunall of Gods judgement seate, you may finde mercy and favour with God,
Plead for christ, and he will plead for you, that when you shall be called from these bars, to answer for your own Sins At the bar and tribunal of God's judgement seat, you may find mercy and favour with God,
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men that hate covetousnesse, and say with Balaam, if Balaac would give me his housefull of golde and silver, I will not be suborned or hired to deflect one haires breadth from the Eclipticke line of truth:
men that hate covetousness, and say with balaam, if Balaam would give me his housefull of gold and silver, I will not be suborned or hired to deflect one hairs breadth from the Ecliptic line of truth:
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And let all of us be like Iethroes Iudges, putting on courage to fight the Lords battells, armed with his feare, girded with his truth as with a girdle, hating the rust and canker of the unrighteous Mammon, that when God shall finish our evill dayes of sinne, hee may be pleased to quiet our clamorous consciences, to pardon our sinnes, to save our soules,
And let all of us be like Jethro's Judges, putting on courage to fight the lords battles, armed with his Fear, girded with his truth as with a girdle, hating the rust and canker of the unrighteous Mammon, that when God shall finish our evil days of sin, he may be pleased to quiet our clamorous Consciences, to pardon our Sins, to save our Souls,
That we may be filled with the glory of the Father, be made partakers of an infinite happinesse purchased by the Sonne, be ravisht with the ineffable comfort of the holy Ghost:
That we may be filled with the glory of the Father, be made partakers of an infinite happiness purchased by the Son, be ravished with the ineffable Comfort of the holy Ghost:
to which holy, blessed, glorious and immortall Trinity be rendred and ascribed of us, and all Gods Saints throughout the world, all power, praise, glory, thanks and dominion, from this time forth, and for evermore. Amen. FINIS.
to which holy, blessed, glorious and immortal Trinity be rendered and ascribed of us, and all God's Saints throughout the world, all power, praise, glory, thanks and dominion, from this time forth, and for evermore. Amen. FINIS.
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