The substance of the words comprehendeth two parts, 1 the subiect, Moses; 2 the predicate, Faithfull.

1 Subiect, Moses, wherein three things are to be handled, 1 Exposition, 2 Obseruation, 3 Application.

1 Exposition, who this Moses was, who is described in Scripture diuersly.

[Page 4] Exod. 2.6. Exod. 2.1. Numb. 16.29. Hebr. 11.23. Iosephus erat hic infans tam spe­ci [...]s, ut asp [...]ci­entium oculos in se raperet. Theop [...]. dicit [...]unc pucrum blande ar [...]si [...]e & ob id se [...]a­tum suisse, in Heb. 11. Phil. Huiasmodi f [...]t vita ob [...]tus­que Moysis regis, legis latoris, va­tis & pontificis. 1 Propheticall. Numb. 2.6. Greg Quanto mundus ad e [...] ­tremitatem du­citur, [...]nto nobis aeternae scentiae a litus largins [...]tu [...]. Deut. 34.10. Aqu [...]n. 2 [...].2 [...]. qu [...]st. 174. a [...]t. 4. Quan­tum ad visionum [...]ab [...]tatem, & miraculorum [...]perationem. 2 Sacerdoticall. Psal. 99.23. 1 O atio. P al 99.6. [...]r [...]m. & Iun. nisi constitusset Moyses in c [...]p­tione (1) [...]ifi [...] ­ [...]erce [...]. Psal. 1 [...]6.22. Ʋn [...]io.1 By his Country or Nation (an Hebrew.)

2 By descent or lineage: of the house of Leui:

3 By his parentage, his Fathers name was Amram, his Mothers Iochebed.

4 By his visage he was faire: Theophilact saith, that when as he should haue been murthered with the rest of the Hebrew children, such was his extraordinary beauty and comelinesse, and with so sweet and smiling countenance hee beheld the tormentors, as that they were enforced to spare him, though they had a strait mandate to the contrary.

5 And lastly, by his office and function: Moses liued 120. yeares: of which time he liued

1 A Courtier in Pharaohs Court 40. yeeres.

2 A shepheard in Midian other forty yeeres.

3 A Gouernour in the desart the last 40 yeeres, in which quadragenary he did execute a threefold office.

1 Propheticall, 2 Sacerdoticall, 3 Iudiciall.

1 Propheticall, Moses was a Prophet [...] vnto Moses that Pro­phet I will speake mouth to mouth: and againe, there arose not a Prophet since in Israel like vnto Moses: Saint Gregory obserueth that of later times there haue beene men of as great, if not of greater note, then Moses: as Dauid, who was wiser than his ancients, or then his teachers; and Salomon, who was wi­ser than any man: and withall, he giues this reason: By how much the world is nearer to the expiration, so much the more is his gift of illumination: yet (as Aquinas noteth) if we consider Moses in his admirable visions, for to whom did God speake face to face? or in his extraordinary miracles; few Prophets can be compared vnto him.

2 Sacerdoticall; Moses was a Priest, who was both num­bred among them, as also did performe the offices of them. There were three speciall actions enioyned the Priests.

1 Supplication, they were to pray for the people; so Mo­ses, when God was minded to destroy Israel. Moses did stand vp in the gap, deprecating against their punishment.

2 Vnction, they were to annoint with oyle: so Moses [...]auing annoynted the Tabernacle, the Altar, and the [Page 5] Instruments: he poured the annoynting oyle vpon Aaron, Leuit. 8.11. and annoynted him.

3 Oblation; they were to sacrifice for the people; 3 Sacrificatio. Hebr 11.28. [...]. Quest. Sol. so did Moses: he prepared the Passeouer.

Quest. Why doth Moses meddle with the Priests office, whereunto his elder brother was called?

Resol. Moses in his Sacerdoticall actions did much dif­fer from Aaron: For,

1 Aaron was by Gods appointment annoynted vnto his Priesthood: Moses not at all annoynted. Dion Carth. in quaest. in Leuit. In Moyse vide­tur fuisse pleni­tudo spiritualis potestatis & sae­cularis secun­dum exigentiam status plebis illi­us.

2 Aaron was an ordinary Priest, but Moses was extraor­dinary: Moses fuit sacerdos secundum speciale priuilegium.

3 Aaron had many successors in his order of Priest­hood, but Moses had none to succeede him.

Wherefore (most likely it is) that Moses would not haue interested himselfe in this office, but that he receiued some speciall direction for the vndertaking thereof, and withall perceiued, that the necessity of those times did require the same, and most euident it is, that Moses did not execute this office after the time of Aarons consecration: but when Aa­ron was admitted, Moses is discharged.

3 Iudiciall: he was a Ruler, Iudge, and Lawgiuer: 3 Iudiciall. which title and office, (though some of the Hebrewes denied him) who made thee a man of authority, and a Iudge ouer vs? Exod. 2.14. Tolet annot. in 12. Luc. Moyses cum haec ageret nondum erat princeps ne (que), iudex. the in­terrogation being a plaine negation; for that at this time he had no place of Iudicature or gouernement, which may safely be concluded from his flight into the land of Midian; which long and wearisome iourney he might haue auoided, if he had beene absolutely authorised: yet afterwards hee was called to the office of a Ruler, and did sit and iudge the people: and of Moses set vp by Almighty God in this office, we are to speake, and from thence proceed to the second generall thing propounded, viz. the Obseruation.

Obseruation, viz. Obseruation. Secular Iurisdiction is of Gods ordination [...]

Saint Paul saith that the powers that be, Rom. 13.1. are ordained of [Page 6] God. Hic est egregius Reip. ordo ut alij imperent, a­lij obtemperent. Deut. 16.18. Judices & mo­deratores consti­tuito tibi in sin­gu [...] portis tuis. Pet. Mart. lib. Ind. c. 1. p. 1. S [...] ­tus Iudaeorum fuit melior sub. Iudicibus quàm sub Regibus. 1 Reason. Philem. 11. Adolescentes magis me [...] quam ratione revocantur a vitijs. Ambr. Iob. 19.16. The Lord will not suffer the Iewes at any time to be without some kind of gouernou s; at the first he gouerned them by a Patriarchicall gouernment, till the time of Mo­ses; then by a Iudiciall gouernment of Iudges vntill Saul, vnder which kinde of gouernment the Iewes had, much peace and happinesse; afterwards by a Regall power of Kings, which continuated till the captiuity.

Reasons declaring the necessity thereof are two.

1 In regard of generall reformation: if no gouernment, then no punishment; if no punishment, then man (whose imaginations are onely euill) would become impetuous, violent, turbulent: if no magistracy, you should see a gene­rall ataxy and disorder in all estates.

1 In your families, your seruants riotous, as somtimes Onesimus, contemptuous as they whom Iob entertained, whom when he called they did scorne to answere; your children proue Ben-onies, such as through their audacity and luxury would in short time bring your gray heades with sorrow to the graue, which Saint Ambrose well obserued when he said, that terrour is more preualent to draw youth from vice then fauour.

2 In the Church such abuses as would cause you to ab­hor the service of the Lord; 1 Kings 12.31. viz. the basest and vnworthiest of men seruing at the Altar, as in the dayes of Ieroboam, and the most loathsome dogs and swine without reuerence or repentance sate at the Altar eating and drinking their owne damnation. 1 Cor 11.29.

3 In the common wealth such a racket as would vexe your righteous soules; the hand of maleuolent Ismael lifted vp against his neighbor; the sword of bloudy Cain sheathed in the bowels of his brother; the hedges and high wayes like vnto the rode betwixt Iericho and Ierusalem, Cassiod. Iura publica certissi­ma sunt humanae vitae solatia, in­firmorum auxi­lia, impiorum fraena. a hiue and harbour for the vagabond thiefe and robber; the open streete a stage and theatre for the obscene (and vnseene) adulterer; (in a word) the whole common wealth out of order, and the whole earth groaning vnder the burthen of the sinfull offender.

[Page 7]2 In regard of the conseruation of the whole politique body; what the head is vnto the body naturall, 2 Reason. Regnum sine re­ge est corpus si­ne capi [...]e. De [...]ost. Quem­admodum exa­mine corpu [...] c [...] ­ [...]ui [...], sic [...]l [...]ge civitas. that is a ru­ler to the body politicall: a body without a head is neare corruption and fit onely for the graue, and the common wealth without a Gouernour is as neare vnto ruine and de­struction: on the other side, a good Gouernour conserueth the common wealth in a pious peaceable and commodi­ous condition.

1 In a pious condition: 1 Timoth. 2.2. [...]. Pray for Kings and for all that are in authority that wee may leade our liues in all godlinesse While Ioshua liued, all Israel serued the Lord, but he and the godly elders being once buried, 2 Iudges. [...].11. they did wickedly in the sight of the Lord: so that a maine cause of Israels godly de­portment was godly gouernment.

2 In a peaceable condition: Acts 24.3. Rulers are set ouer a peo­ple that they may leade a peaceable life. Tertullus acknow­ledgeth that by the gouernment of Foelix the whole Pro­uince had enioyed great peace, for which hee giueth him great thanks.

3 In a commodious condition: Rom. 13.4. [...]. the Ruler is the mini­ster of God for our good; some vnderstand (good) in that sense as it is vsed in the booke of the Prouerbs: Proverb. 31.12. a vertuous wife doth her husband good all the dayes of her life, and what good he meaneth is expressed in the same place; viz. she doth preserue his temporall estate.

Salomon gained great respect, and receiued much honour in his gouernment: whereof a maine cause was, because his Subiects liued vnder him both religiously, peaceably, Senec Qui [...] plus quam alij exer­ [...]ntse [...] [...]e­rand [...] obe [...]i­endo. Iudges 21 25. Pet. Mar. in li. Iudic. Nihil i [...] caetu h [...] i [...]r pe [...]niciosius, quam ut quisq, volanta [...] su­ [...] seq [...]a [...]r. and richly: which point Seneca well considered, when being asked why the Spartans did liue more richly then other peo­ple, answered: they are better gouerned then other people.

Thus you see the necessity of gouernement, without which no man can liue happily: when there was no ruler in Israel, euery man did that which was good in his owne eyes: the meaning whereof Peter Martir declareth, viz, they fell from euill to worse, committing sinne with greedi­nesse: no wonder if all things were cut of ioynt, where no godly Magistrate was either to prescribe a Law, nor faithfull [Page 8] officers to execute the law prescribed: whereupon saith Saint Chrysostome, Chrisost. Take away the Pilot from the ship thou sinkest the vessell; the Captaine from the Army, thou en­dangerest the whole company; the Ruler from the Com­mon-wealth, thou bereauest it of its felicity, animating the godlesse rout to bite and deuoure one another as Canibals; the greater to consume the lesser, the stronger to eate vp the weaker, and the rich to oppresse the poorer.

1 Vse.3 Application vsefull for

• 1 Confutation.
• 2 Instruction.

Aug. ad Bonifa. Molestus est medicus furenti phrenetico, & pater indiscipli­nato silio.1 Confutation of that false position of the Anabaptists, viz. Rulers are neither lawfull nor vsefull, either in the Church or in the Common-wealth; who therefore would haue them cast out as vnsauory salt, lopt off as superfluous branches, pulled vp by the rootes as hurtfull weedes, trod vnder foote as stinking dung: and that they are men deser­uing as little honour and respect as Sathan who is made mans tormentor. How earnest and painefull these men are in vntwisting and pulling asunder the Common wealth from the gouernour whom God hath ioyned together, will plainely appeare by the surueigh of those many arguments which they vse against this ordination: as though it were a doctrine against nature, 1 Against na­ture. Alsted. Theol. didact. In pri­maeva illa inte­gritate potestas locum habitura fuisset. Cal. inst. lib. 4. c. 20. S [...]biectio est se­cundum natu­ram quanquum miseria subiecti­onis comes non sit secundum natu­ram. Politicae non minor est neces­sitas & usita in­ter homines, quam panis, a­quae, solis & ac­ris. reason, and Scripture.

1 Against nature: because Rulers had no existence in the state of innocencie: vnto which allegation, this reply will be sufficient; that though there was no neede or vse of rule and dominion before the fall, there being at that time two persons onely in the world, who as they both were but one family, so but one flesh: yet if that estate had longer conti­nued, power and gouernment had neuer the lesse beene e­stablished, though no way troublesome, as now it is: the which Caluin hath most learnedly obserued, who saith: Sub­iection of one man vnto another, is agreeable vnto nature, though the misery which since the fall accompanieth it, be distasted of nature: and addeth further, that now there is no lesse vse or need of gouernment, than of Bread, Water, the Sunne, the Ayre, which as they preserue men in being [Page 9] and breathing, so the other continueth as in a happy kinde of well being. Naturall therefore it is, that the inferiour o­bey the superiour, the lesser the greater; without which sub­iection, the state of humane society cannot subsist: neither indeede is there any thing in the world excellent, which is not ruled and supported by gouernment, as we plainely dis­cerne in bodies; first, celestiall, Est deiure na­turali quòd in­ferior suo superi­ori obediat & minor maiori: sine quâ rerum humanarum sta­tus conservari non potest. the Sunne ruling the Moone by night; secondly, terrestriall the Beasts being subiect to the Lion, the Birds to the Eagle; thirdly, artificiall; in a clocke, the great wheeles guide the lesse, and the helme, the whole ship; fourthly, politicall, in military discipline, the Generall commandeth the Coronell, he the Captaine, he the Lieue­tenant, he the Sergeant, he the Corporall, and he the com­mon Souldier; euery of which faith to his inferiour, goe and he goeth, come and he commeth, Math. 8.9. [...]. doe this and he doth it: all which being well considered, how can we conclude any thing against this ordinance?

2 Against reason, 2 Against rea­son. it being granted (say they) that Christi­ans being sanctified persons, they are a law to themselues, and neede no other Gouernour, Law nor Ruler, the law be­ing not giuen to a righteous man, but to the disobedient, 1 Tim 1.9. [...]. to the vngodly, and sinners; whereas wee cannot conclude from thence, our exemption from the commandement, but our freedome from punishment: we are exempted from the vengeance of the Law, from which vnbeleeuers are not freed, but not from our obedience thereunto. Caluin saith, Calvin Nulla gens vnquam sic ab humanita­te abhorruit ut non se intra le­ges aliquas con­tineret. Iames 3.8. [...]. no people hath euer as yet beene so vnreasonable, inhumane, and barbarous, as that they will not be confined and bound to some lawes: besides, what little power the man most san­ctified hath to gouerne and regulate himselfe; wee may per­ceiue by that which Saint Iames speaketh of the tongue: who euer liued so to gouerne this little member, as that thereby he hath not often giuen offence both to God, and to his neighbour? the tongue can no man tame: from whence I thus inferre, if man hath not power to rule a lesser mem­ber, then not a greater; if not one, then not many; if not many, then not all; and if not all, then not himselfe; and doth it seeme vnreasonable that he should haue a Ruler ouer [Page 10] him, who cannot rule himselfe?

3 Against the Scriptures.3 Against the Scriptures; especially against these foure pl [...]ces.

The first place of Scripture alleadged against this ordi­nance, Gen. [...]. [...] is to Genesis, Let them rule ouer the fish of the sea, and ouer the fowle of the heauen, and ouer the beasts: where GOD g ues Adam power ouer all creatures which are vnreasona­ble, but not ouer man who is a reasonable creature: vnto which allegation two things are replyed.

1 That these words were spoken vnto Adam at that time when as there were no other to gouerne, but vnreaso­nable creatures; but when as mankind was multiplyed, the law of nature written in their hearts, ere it was written in the tables of stone, did dictate vnto their consciences this truth: viz. that euery superiour should be acknowledged and obeyed by his inferiour.

2 That dominion granted vnto man one way doth not exempt from subiection euery way. A bondslaue hath do­minion and command ouer all the creatures, yet neuerthe­lesse is not exempted from his masters command; the wife hath authority ouer her children and seruants which nulli­fieth not her husbands authority ouer her. Sathan the god of this world, who ruleth in the hearts of the disobedient, he guideth them at his pleasure, yet hereby is he not freed from Gods power, who limiteth and confineth him within his tether: so that though the superiours power ouer inferiours is not plainly expressed for the reasons alleaged, yet there­in thus much is included, that subiection is a necessary or­dination

The second place of Scripture alleaged against this or­dinance is in the second Psalme, Psal. 1.11. where David calleth vpon Kings and Superiours to kisse the Sonne, [...] Kisse the Sonne lest he be angry; wherein he chargeth them to lay aside their power and authority being once conuerted vnto Christ: vnto which obiection that learned man M [...]. Calvin answe­reth well: Calvin instit. lib. p. 727. N [...]n i [...] ­bet imperio d [...] ­posito ad priva­tam vitam con­cedere: sed pote­statem qua sunt instructi Christo subiscere ut unus inter omnes o­mincat. viz. though Princes are invited to ador [...] Christ Iesus, they are not therefore prohibited to exercise their magisteriall power and betake themselues to a priuate life, [Page 11] but they are admonished onely to subiect their power to the power Christ, and to employ it for the aduancement of his honour: Kings and Princes ought to kisse that is to honour Christ which is (signum internae reverentie) a signe of inward reuerence, yet are not bound to breake or cast away the Scepter which is (Symbolum externae potentiae) the ensigne of external power granted them fro God. 1 Kings 10. The Queen of She­ba, though she honoure [...] King Solomon as the greater light, yet shee looseth not her owne light, but returneth back a­gaine with all the honour she brought. That thrise worthy Emperour Theodosius, Zozom. histor. cecl. lib. 7. c. 24. Theodostus ab­iecta purpura, relictis imperij insignibus tan­quam unus ex plebe coram Deo sacrificavit. when as he was once conuerted vnto Christ, he kissed Christ the sonne of God, when putting off his purple robe, and laying aside his Imperiall Crowne and Scepter, hee went into the Temple, and there bowed downe and worshipped Christ together with the common multitude, which being finished, hee left not his authority or principality, but still held his Empire, and kept his so­uerainty.

The third place of Scripture alleaged against this ordi­nance, is in the prophecy of Isaiah, Isaiah 49.23. Calvinus in loc. Non abdicat cos honore, sed pa­tronos constituit pijs hominibus. where he predicteth that Kings shall be nursing fathers, and Queenes nursing mothers vn­to the Church: and are thereby called to the exercise only of charity, not of authority: the answere is, that though they are compared to nurses, and are bound to foster the Church, they are not therefore bound to leaue their authority in the Church: a nurse who hath both a tender heart to affectio­nate and also full breasts to seede and consolate her tender babe, doth not throw away her rod which serueth both to doctrinate and castigate: in a word, as a man hauing wealth is not therefore to abdicate it because he hath got ac­quaintance with Christ, but to honour God with it: so a man hauing power must not relinquish it, but exercise it to the honour of God to whom all absolute and independant power belongeth, and from whom all regall power and subordinate authority is deriued.

The fourth place of Scripture alleaged against this ordi­nance, is in Saint Pauls Epistle to the Galatians; Galath 3.28. [...]. where the Apostle saith that in Christ there is neither bond nor free, none [Page 12] so bound as to be a subiect, none so free as to be a Magistrate. For the answere whereof wee must consider the Church in a double respect.

1 In a spirituall respect, wherein thou art not respected for thy country whether Iewe or Gentile, nor for thy con­dition whether bond or free, nor for thy sexe whether male or female; Act. 20.35. but in euery Nation he that worketh righteousnesse is accepted of God: if thou beest euill the goodnesse of thy country, Episcop. Sarisb. exposit in Colos. Si Iud [...]us sis at careas renovati­one, canis es non filius, si gentilis sis eam (que) habeas fillus es non am­plius canis. pedigree, authority, cannot dignifie thee; and if godly, the basenesse of thy birth, and meannesse of thy con­dition cannot vilifie thee: so saith a learned Bishop in our Church, if thou wert a lewe yet wantest sanctification thou art but a dog, not a childe, and though thou art a Gentile yet hast holinesse, thou art not a dog but a sonne.

2 In a ciuill respect, wherein the distinction of bond and free, of ruler and subiect is not taken away, but shall conti­nue so long as there shall bee distinction and difference of sexe and of countryes; as appeareth in the place last al­leged.

2 Vse of in­struction. 2. Of instruction; wherein we are taught a twofold duty.

1 Seeing God hath ordeined Rulers, we ought in all our differences to repaire vnto them for sentence and determi­nation, 1 repaire to them. Exod. 18 16. Venit quisq, ad me ut Iudicem. Numb 27.2. which is a maine end of their ordination: thus the people of Israel when they had any matter of controuersie they came vnto Moses and he did determine the cause, and gaue sentence: when as the daughters of Zelophehad con­ceiued that they had wrong done vnto them by those who tooke away their fathers lands, Haereditas inter Hebraeos erat immobilis & perpetua Cor­nel. à Lapid. in loc. Psalme 133. they did repaire vnto Moses for redresse, and why did they so? because they knew that he was the publique Magistrate, set vp and ordeined of God for that purpose. It were a most happy thing for all men to be so fast linked and knit together in vnity and amity as that they might liue without controversie; but there is great impossibility on earth to finde such felicity; because,

Quot homines, tot senten [...]iae.1 All men are not of the same iudgement.

2 All men are not of a peaceable disposition: there is a generation of men so froward that like the raging sea they [Page 13] will continually be casting vp the mire and dirt of conten­tion, to whom if you speake of peace they will make them­selues ready to battell.

3 All men are not of a contented minde, in no wise sa­tisfied with that estate which God hath allotted them: who hauing all things seruing for necessity; yea, wallowing in superfluity, but not therewith content, they couet their neighbours Vineyard, or Asse; and hence arise so many con­trouersies, according to that old prouerbe, Haec duo prono­mina meum & tuum peperêrunt omne bellum. (were it not for co­ueting, there would be no contending) and therefore till such time as all different opinions be reconciled, all couetous de­sires satisfied, all vnquiet dispositions appeased, Math. 18.7. [...]. (which will neuer be so long as this world hath a being) there will bee daily differences, and offences will come: for the redresse whereof we must repaire vnto the Gouernour: Iethro ad­uiseth Moses to make choise of subordinate Rulers, Exod. 18 22. who might heare the smaller matters as well as the weightier: from whence it is euident that all matters of difference be­twixt man and man, whether great or small, are to bee brought before the Ruler, and by him to bee determined. The two Harlots being at ods about their Infants, 1 Kings 3.16. they both repaire vnto King Salomon for sentence, whose the liuing childe should be, neither of them being a competent iudge in her owne cause: the which condemneth the practise of those men who will end all differences and controuersies at the sharpe: Aug. in Mat. 26. Qui nulla legitima pote­state in sangui­nem alientus ar­matur peri [...]it aut gladio hu­mano aut gladio vindictae di­vinae. Acts 19.38. thu [...] did cursed Cain end the quarrell betwixt him and his brother, who ought to haue complained vnto his father, (if he had beene iniured) who was then the Magi­strate, but he contemning his fathers authority, taketh the sword into his owne hand, and kils his brother. The towne Clarke of Ephesus gaue the tumultuous rout of that City good counsell, when they went about to lay violent hands on Paul: if Demetrius or any other man hath any thing to say against Paul, if he hath done any wrong, the bar is open, and there be them that will impleade whatsoeuer can be produced; Christ alloweth not combating causelesse and personall in the field, as appeareth by that his speech to Peter: Math. 26.52. he that taketh the sword, shall perish by the sword: hee shall fall either by the [Page 14] sword of his aduersary, or if he escape, by the sword of au­thority.

Quest. Is a man bound in euery difference and grieuance to repaire vnto the Gouernour?

Answ. We must propound some cases ere wee can re­solue the question: for it comes to passe,

First, sometimes, that the peccant party vpon delibera­tion, Secundae cogita­tiones sunt me­liores. is contented to giue the full satisfaction both equiua­lent to thy dammage, and sutable to thine owne desire and expectation: in this case and for this cause Lot stayed and ended his controuersie with Abraham, he offering vnto Lot a fairer end than he either desired or deserued.

Secondly, sometimes, that some good neighbour hath stept betwixt thee and thy aduersary as arbitrator, who hath made thee and thy aduersary friends: such peace-makers be as scarce to bee found among vs, as they were among the Corinths, 1 Cor. 6.5. where there was no man so charitable, as to stay them in their contentious suits, but suffered one brother to goe to law with another. One reason that there are so few vn­dertakers in this kinde is, because for the most part it is both a burthensome and thankelesse office: Aug. Mallem per singalos dies aliquid manibus operari: quam tumultuosissi­mas causarum perplexitates pa­ti. [...]. Math. 5 9. for which cause Saint Augustine protesteth, that hee had rather vndertake the most toilesome handy labour, than to be an arbitrator; yet such as are peace-makers, haue great encouragement to conti­nue their godly course, because Christ hath promised a sin­gular blessing to such.

Thirdly, sometimes, that thou who hast suffered an iniu­ry, art perswaded by the spirit of God freely to forgiue it; and that Paul his exhortation hath preuailed with thee, who saith thus; forgiue one another, if any man haue a quarrell to an other, Coloss. 3.13. euen as Christ forgaue you: now if the holy Spirit of God doth forcibly moue thee to reconciliation, it will not be good for thee to quench that motion, but to end the con­tention.

Now in these cases as when the cause is arbitrated, satis­faction tendred, and the spirit of God hath preuailed, you need not trouble the Gouernour; but in other cases of diffe­rence ye may repaire vnto him for assistance: for the same [Page 15] God who giues the commandement to goe to the Minister for the preseruation of thy soule, to the Physitian for the preseruation of thy health and life, giueth thee good leaue to goe to the Gouernour for the recouery of thy personall e­state; for to this end and purpose hath God ordained magi­stracy and authority.

The second vse of instruction: 2 Vse of in­struction: to honour them. Rom 13.1.7. seeing that Gouernours are of Gods ordination, and by him set vp aboue others, therefore wee ought to honour them. Saint Paul sheweth that they ought to be honoured, because they are of GOD ordained: when Pharaoh had made Ioseph a Gouernour, Gen. 41.40.43. he caused him to be honoured of all the people: so Magistrates being deputed by God to rule in any part of this his lower house vpon earth: Daniel 3.7. he will haue them to be honoured and highly respected. We reade that Nebuchadnezzar did set vp a liuelesse Image which hee will haue honoured of all the people, because it was of his deuising, and by him erected and set vp. God the chiefe Gouernour on earth, Etsi sunt homi­nes ante deum, at dij ante homi­nes. Musc. in Psal. 82. Dij propter imperandi iudi­candi (que) potesta­tem. 1 Obiection. 1 Pet. 2.17. he setteth vp the Magistrate, who is his liuely image resembling him in power, (and therefore called Gods) though not ( [...]) by reason of their nature, yet ( [...]) by reason of their of­fice and employment; and he will seuerely torture in the fiery furnace of hell, all such as will not yeeld honour to these liuing images which he hath set vp, either in superiour or inferiour place.

1 Obiect. Honour is not a priuiledge onely belonging vnto the Gouernour, for as much as he that saith [...] honour the King, saith also in the same verse, [...] honour all men.

Solut. We ought both to honour the King, Solut. Gorran. in loc. Omnes. debemus honorare interi­us: at regem & magistratum ex­terius. Rom. 12.10. 2. Obiection. who is the su­periour, as also euery equall and inferiour; but with great difference: we must honour all godly men with the honour of curtesie, as the Apostle commandeth, (in giuing honour, goe one before another) but wee must honour the King with the honour of loyalty.

2 Obiection: the Gouernour being of a meaner pedigree and descent, am I bound to honour him?

Answer It is an ordinary thing with GOD to promote Sol. [Page 16] men of meane degree vnto the office of Magistracy: 1 Sam. 2.8. he lifteth vp the beggar from the dunghill, and setteth him with Princes, saith Hannah: Psal. 75.6. He [...]t custos pe­cudum, hodie hominum. thus God dealt with Dauid, hee tooke him from following of the Ewes with lambe, and set him with the Princes of his people: therefore we must not murmure or repine at the worke of the Lord promoting men of meane ranke aboue vs, 1 Sam. 17.28. as did Dauids brethren when they saw him in the campe, and the Iewes who would not honour Christ, Math. 13. [...]5. because hee was but a Carpenters sonne; but let vs be alwaies willing and ready to giue all respect and reuerence to such as God hath honoured with authority; all which must be giuen euen to the meanest whomsoeuer the King of heauen will honour.

Therefore let us resolue to honour them corde, ore, opere.

1 Corde. Eccl. 10.20.1 Corde, in heart: curse not the King, no not in thy thought, for a bird of the ayre shall carry the voyce, and that which hath wings shall vtter the matter:

Lor. Act. 26 25. Non propter ac­ceptam iniuriam voluit denegare honoris ordina­rium titulum. [...]. 2 Ore.2 Ore, in words, and that three wayes:

1 Tribuendo illis titulos reuerentiae: by giuing them titles of honour and reuerence, as Saint Paul doth vnto Festus when he pleaded before him for his life, the title he gaue him was (most noble Festus) vpon which words Lorinus saith thus; though Festus had iniured him in words, calling him a mad and franticke fellow; yet he giueth vnto Festus that ord [...]na­ry and honourable title which did belong vnto him.

2 Sam. [...]6.9. Aegardus. Nihil aegetus seras quam numen magistratus rodi & deformart.2 Defendendo contra detractores & obtrectatores, by defen­ding them against all detractors and calumniators: Abisha would not with any patience endure the rayling calumnia­tion of Shemei against his Soueraigne: we may not conniue at others who doe it; much lesse may we take liberty to doe it our selues, Exod. 22.28. it being flatly prohibited by Moses: thou shalt not rayle vpon the Iudge, 1 Tim. 2.1. Cal. in loc. Mi­hi videtur Pau­lus consul [...]ò tres voces in eundem sinem simul coniung [...]re; ut pre­candi studium & assiduitatem magis commen­det ac vehemen­tiùs urgeat. 3 Opere. Evangelium non tollit praecepta nat [...]rae sed per­ficit. Iohn 1.29. Non venu Chri­stus ut toll [...]ret tura, sed peccata mandi. Chrysost. 3 Orect. Sol. neither speake euill of the Ruler of thy people.

3 Orando, by praying earnestly vnto God for a blessing vpon them as we are enioyned by Saint Paul: I exhort that supplications, prayers, and intercessions, be made for Kings, and all that are in authoritie. Master Caluin giueth a reason why the Apostle vseth all these three words; Supplications, Pray­ers, intercessions, viz. that he might the better commend [Page 17] vnto vs the assiduity of prayer for such as are in authority.

3 Opere in obeying their lawes, mandates, and iniuncti­ons; for though we liue in the time of the Gospell, yet the Gospell doth not ouerthrow or nullisie natures law or Gods law, but doth rather ratifie and confirme them: Christ the Lambe of God (saith one) came not into the world to take away and abolish the wholesome lawes and constitutions, but the sinne and transgressions thereof.

3 Obiection: The Ruler being a wicked man, am I bound to honour and obey him?

Replicat. God oftentimes hath suffered wicked men to haue authority and power, as is euident in the Booke of the Chronicles of the Kings of Iudah, and that for two reasons:

1 For the probation of his seruants integrity; Prou. 28.1 [...]. Anselm. Si bo­nus nutritor tu­us, si malus ten­tator tuus. when the wicked come vp, the man is tryed: wicked Gouernours are like vnto so many hot furnaces wherein the godly are tryed: Nebuchadnezzar was Daniels furnace, Herod was Iohn Bap­tists, Nero was Saint Pauls, wherein and whereby they were throughly tried, and out whence they came purer then the finest gold.

2 For their owne speedy destruction: wicked Rulers are like ships full fraught with iniquity, wherein Authority is the top saile, which being violently driuen with the breath of the diuels mouth, hurrieth them speedily into the dead sea of destruction.

Now suppose that a wicked man is set ouer thee, then which euill in this life, none can bee greater, vnlesse that which withall Dauid wished to gods enemy: Psal. 109.6. Set thou the wicked ouer him, and let Sathan stand at his right hand; [...] yet to such a one thou must be subiect, such a one thou must ho­nour, not denying thine obedience in those things wherein thou art not compelled to breake the law of God; for if thou beest commanded to doe things expresly vnlawfull, thou must call to mind the speech of that godly martyr to the Em­perour; I dare not fulfill thy pleasure; Da v [...] [...]am ó impe [...]ator, tu carcorem, ille ge­b [...]naam mina­tur. I doe [...]eare and reue­rence thee who hast power to imprison and kill my body, but I doe much more feare to disobey his command who hath power to cast both my body and soule into the eter­nall [Page 18] paines of hell fire: Aug. Bonis in malo scienter non obedias, nec malis in bono contradicas. Saint Augustine giueth a most excel­lent rule in this case, who saith, As we must not obey godly Rulers in their vniust commands, so must we not disobey wicked Rulers in their iust iniunctions.

And for the conclusion of this first part of the text, let this be remembred; euer to banish from our hearts and thoughts that papall and poysonfull doctrine of the Church of Rome which tolerateth, yea animateth subiects to take armes against their soueraigne Princes, commanding only something to them vnpleasing; though neuer so lawfull in it selfe, 2 Kings 11.16. Regula. A facto extraor­dinario non de­bet inferri gene­ralis conclusio de re extraordina­ria. Scharpius. and well pleasing vnto God; strongly enforcing the doctrine of rebellion from some particular instances in the Scriptures as Athaliah and the like examples, wresting such places to their owne ends and purposes, which being right­ly vnderstood, doe no way iustify their practises: this do­ctrine was neither belieued nor practised by the holy mar­tyrs, no not in the scorching hottest times of persecution: in the time when Tertullian liued, there was a hot fire kind­led and prepared by bloudy minded Princes, for the tor­ture of poore Christians: at which time he thus aduiseth them: we might reuenge our selues to the full vpon our persecuting Gouernors, hauing euery day sufficient aduan­tage against them; Tertull. Absit ut igne humano vindicetur secta divina. but farre be it from vs, that wee should blemish our most glorious profession with cruell trucidati­on: we must chuse rather to suffer an vndeserued death as in­feriours, then to put to death our superiours: prayers and teares these are weapons well beseeming the lambes and doues of Christ. Apud nostram disciplinam mo­ri licet magis quam occîdere. Ibidem. Let vs carry in the one hand the buckler of innocencie, and in the other the shield of patience; ra­ther these to beare off a blow, then a sword to giue a blow, recompensing no man euill for euill, but committing thy cause vnto him who will iudge righteously.

And so much of the first generall part viz. Subiect:

The second generall in the Praedicate is the Illustration. Illustration.

Wherein you may take a full view of Moses his faith­fulnesse:

His faithfulnesse is illustrated partly by

• 1 His Adaptation to his office.
• 2 His Execution of that office.

1 Adaptatione, by his fitnesse for the office: 1 Adaptation. hee was fitted for the faithfull execution of his office two wayes:

• 1 Scientia, by his knowledge.
• 2 Conscientia, by his conscience.

1 Science, Scientia. it is an vndoubted truth that that man cannot be faithfull in his office, who therein is not skilfull. Moses was so skilfull both in humane and diuine knowledge as that he was admired by the most learned of his time, Scientia hu­mana. Act. 7.22. [...]. Mercatura bo­narum artium. Iustinus quaest. 25. ad Orthodo­xos. Barrad. Itinerar. lib. [...]. Quemad­modum oculi lu­cem indigent ut videant, sic prin­cipes & duces apientiae splen­dore opus habe­ant, ut rempub. recte ad [...]ini­strent. Diodorus Siculus Vt urbanitatem, e [...]gantiam, libe­ralitatem, al [...]as­ (que) v [...]t [...]te [...] regi­as, quasi rector populi suturus, add secret, & i [...] haberet. Scientia divino. and such as haue liued since.

1 For humane knowledge he was eminent, as S. Steuen auoucheth, he was learned in all the learning of the Egyp­tians; where was kept the common mart of all learned Scien­ces: Iustinus saith that there he was taught the art of Geome­try, Arithmetick, Musicke and Astronomy together with o­ther grounds of Polity. It hath beene alwayes held conue­nient, Gouernours should haue some knowledge of for­reigne and nationall lawes; they are the eyes of the common wealth, as the eyes stand in neede of light that they may see and discerne; so Rulers of wisdome in humane [Page 22] things, that they may rightly gouerne. Wherefore (saith Diodorus Siculus) God would haue Moses to be brought vp in Pharaohs Court; euen for this cause, that hee might there learne ciuility, elegancy, magnanimity, liberality; together with all other vertues which might beseeme a Gouernour.

2 For diuine knowledge, he was excellent as appeareth by those large volumes, of Genesis, which declareth the cre­ation of the world, and the gouerning of it for the space of one thousand three hundred sixty and eight yeares, of Exo­dus, wherein is declared the departure of Israel out of E­gypt, and what was done from the death of Ioseph, vntill the yeare wherin God commanded the Tabernacle to be built: of Leuiticus, wherein is described the office of the Leuiticall P [...]iesthood, and those many ceremonies, all which did aime at Christ: of Numbers, wherein is set downe the acti­ons of the Israelites in the desart, vntill the time that they tooke possession of Canaan, with their demeanour and con­dition for thirtie eight yeares together: and of Deuteronomy, wherein Moses did repeate the Law to the Israelites, and ite­rate Gods benefits in their audience, to draw them vnto o­bedience: all which being considered, we cannot other­wise conclude then that Moses was very skilfull in the Law of God.

We reade of none either renowned for, or faithfull in gouernment, but such as haue been prudent and intelligent, well doctrinated both in humane and diuine knowledge.

Joseph. Gen. 41.48. Ioseph whom Pharaoh set,

1 Super horrea totius Aegypti, and made him Puru [...]iour f r his Corne, and Warden of his Granaries.

Gen. 41.40.2 Super domum & aulam eius; and made him the Lord Controller of his Court; thou shalt be ouer mine house.

Gen. 41.40.3 Super milites; hee was the Lord Lieuetenant ouer his Armies in the time of warre; at thy word shall all my people be armed.

Gen. 41.41.4 Super totum populum, he was Lord President ouer all his subiects.

Gen. 41. [...]9.And the History telleth vs why he had all these honoura­ble offices conferred vpon him; because there was no man like [Page 23] vnto him for wisedome and vnderstanding.

Dauid was made a Ruler in Israel, Dauid. because of his excellent wisedome, both in matters (litigious) which Ioab acknow­ledged; 2 Sam. 14.20. my Lord is wise according to the wisedome of an An­gell of God, to vnderstand all things that are in the earth; Ps. 119.99.100. and in matters religious, wherein he was wiser then his Aunci­ents, then his Teachers.

Salomon, because he was so greatly learned, Salomon. 1 Kings 3.28. therefore was his gouernment so much admired, both of his owne Sub­iects, who saw the wisedome of God in him to doe iustice, as also among strangers renowned: 1 Kings 4.34. All people came from all parts of the earth to heare his wisedome.

Moses requireth wisedome in all those whom hee shall approue of for gouernment, Duet. 1.13. bring men of wisedome and vnder­standing, and I will make them Rulers ouer you,

Nebuchadnezzar, though but a heathen man, Dan. 1.4. yet would haue such as he intended to promote to any office or digni­ty, to be brought vp in learning and vnderstanding, and able to vtter knowledge; who when himselfe was depriued of vnderstanding, (as a man vnworthy to gouerne) did re­linquish the societie of men, and liued among beasts.

So that it is very needfull for a Gouernour to get the knowledge of humane lawes; Basil. Hom. 12. Iustitiam cogno­scere, facit, ut rem recte iudica­re possimus: im­possibile namque est, non versatum et inexercitatum in iusti cognitio­ne, rem dubiam, & in controver­sia positam, bene ac ordine diri­gere. Aurelius Victor Domi sanctita­tem: foris forti­tudinem: utro­bi (que) prudentiam. Deut. 17.19. whereof Saint Basil speaketh thus; by knowing what iustice is rightly, a man is enabled to iudge exactly; and verily it seemeth a thing impossible, that hee who hath no knowledge of the law, should rightly deter­mine according to the law: for the which cause Aurelius Ʋictor was wont to say, three things there are which the people may expect in and from their Gouernour: first, san­ctitie in the time of peace: secondly, fortitude in the time of war: thirdly, sapiency and wisedome in them both. But chiefly and aboue all, his care must be to acquaint himselfe throughly with the law of God. This is that law which must often be sounded in the eares of such, laid before the eyes of such; he that is thy King and gouernour, the law shall be with him, and he shall reade therein all the dayes of his life; and fluent in the mouthes of such, as Dauid, I will speake of thy commandements, euen before Kings: these are those lawes [Page 24] whereupon his heart did muse and meditate, Psal 45.1. Affirmo multo chariores mihi esse sacras scrip­turas quam reg­num; & si alter­utro m hi ca­rendum fit aequa­nimius n [...] d [...]a­demati, quam scripturis cariu­rum. Conscientiâ. and on which his tongue did talke; valuing them as highly as that Sicili­an King, who said, he had rather lose all his regall honour, then the company of the Scripture; as knowing that hee should be vnfit for gouernment, vnlesse he had direction from thence.

2 Conscientia; hee was fitted vnto faithfulnesse by the vp­rightnesse of his conscience.

Moses had not beene fit for gouernement, had not his conscien [...]e beene as good as his science. Little comfort or b [...]n [...] fit shall men rea [...]e from their Gouernours, though sin­gularly skilfull, and able, vnlesse they be conscionable. That gouernment is very irkesome and peccant, where the Ru­lers conscience is exorbitant; viz when it is either too

Rom. 1. last.1 Spatious, taking liberty to doe all things vnlawfull himselfe, with Ahab, who sold himselfe to doe wickedly, and to commit iniquity with greednesse and delight; or giuing like liberty to others

August. de Hae­resib. Manichaei ne [...] voluerunt he [...]bas evellere, nec poma dece [...] ­pere.2 Scrupulous denying themselues that liberty which God hath giuen them; as the Maniches, who would not kill cattell to eate, least they should breake the sixt Comman­dement, no, not so much they durst as to plucke an herbe or pull an apple from the tree, lest they should destroy the life of these vegetables.

Math. 23.24.3 Preposterous, as the Pharisees, who did starine at Gnats, but swallow Camels; Philo. Iudaeus Q [...]ales trat ora­tio, ta [...]is erat vi­ta, cum wh [...] discreparet haud a [...]iter quam in inst [...]mento mu­sico. 2 Sam. 15.4. Pandulphus [...]. Math. 13.3. Philo Mentem factis exprimens facta dictis ac­commodans. Executione. punishing lesser offences most seuere­ly, and letting greater passe carelesly.

As for Moses hee had a good conscience, as Philo decla­reth: such as his language was, so was his life, harmonizing sweetly together as in a musicall instrument; far vnlike vn­to Absolon, who was sufficiently witty and eloquent, which his speech vnto the people doth witnesse: let thy matter bee good, and come vnto mee, and I will doe thee iustice; yet had no co [...]science, like to Pandulphus his schollars, who had lear­ned to speake well, yet neuer would doe well; and to the Pharisees, who said, but did not: but Moses his heart and tongue did moue together: what his appearance was, that [Page 25] he was in substance: expressing his minde by his actions, and applying his actions according to his communications. And thus much of his Adaptation to faithfulnesse in his office.

2 Executione, he was faithfull in the execution of his of­fice, and this will appeare in three seuerall obiects.

Moses was faithfull

• 1 Deo.
• 2 Sacerdoti.
• 3 Populo.

1 Deo, to God who ordained him a Gouernour, Deo. and this faithfulnesse he testified to God three wayes.

• 1 Fide, by his faith in God.
• 2 Pietate, by his pietie towards God.
• 3 Zelo, by his zeale for God.

1 Fide, by his faith in God, Saint Paul testifieth of Moses, 1 Fide. Heb. 11 23.24.27. [...], &c. that he was a true beleeuer: by saith he refused to be called the sonne of Pharaohs daughter, by faith he forsooke Egypt, by saith he ordained the Passeouer, and passed through the red Sea, as on drie land; concluding against all carnall reason and sence, that the Egyptians whom now they beheld, should neuer any more be seene of them: hee beleeued whatsoeuer God had predicted, notwithstanding that it seemed impossible to be effected. 2 Pietate. Exod. 3.5. Theodoret. in questionibus in Exod. Vt religi­osiorem hac rati­one Mosen red­deret. Gregor 2a. part. pastorum Moses crebro taberna­culum intrat, & exit: exemplum praebens rectori­bus, ut cum ali­quid ambigunt, dominum per o­rationem consu­lant. Iam 5 [...]6. Exod 17.11.

2 Pietate, by his piety towards God, when God called him to the office of Magistracy, he commanded him to put off his shooes, thereby admonishing him (as Theodoret noteth) to put off all carnall and sinfull affections, and to become stedfastly religious. Saint Gregory saith, that Moses did goe very frequently into the Tabernacle, therein giuing a god­ly example vnto Gouernours, that when they doubt what is to be done, they should in a deuout manner aske counsell of God. No question but Moses was such a one himselfe, as he made choise of for Gouernours: that is, one fearing God. Had not Moses beene a man of extraordinary piety, he could not haue beene of that preualency with God, as to turne a­way his wrath: it being not the prayer of euery man, but onely of the godly man which preuaileth much: exceeding much did Moses preuaile with God in the behalfe of Israel, whose hands (when he prayed) were strengthened against [Page 26] their enemies: the which care of godlinesse we may see both in Ioshua, Ioshua 24.15. who was Moses his successor, whose resolution was, that he and his house would serue the Lord; and in So­lomon, who being as great a Builder, as his father was a Warriour; he erecting a dwelling house for his own safetie; building a throne to iudge causes, for the vpholding of e­quity; 1 Kings 6.14. so also hee built a stately Temple vnto God for the supportance of Gods worship and piety: remembring well the counsell of his deceased father, thou shalt beare rule in the feare of the Lord: the which aduise all Gouernours must re­member, 2 Sam. 23.3. 3 Zeale. Deut. 9.17. Ambr. 56. epist. Fractae sunt pri­ [...]a ut repara­rantur secundae. Jsidor Hae tabu­lae imaginem de­monsirabant pri­scae legis, quae fracta est & ab­r [...]gata. Manet & ma­nebit Decalogus, manebunt libri [...]eteris testamen­ti, quia spiritus sanctus non mi­nus est in [...]teri quam in novo. Hic. on. ad Ro­mulum. Moyses zelo dei permo­tus, tabulas f [...] ­git in detestatio­nem idololatriae. Deut. 34 6. Sozomen. l. 7. c. 15. Qudam [...]nt in Arabia qui adorant Mo­si [...] imaginem. Ambr. Opinor Mosen non esse mortuum, sed tantum dici mortuum & translatum esse tantum ins [...]r Eliae. Deut. 34.6. together with the saying of Constantine, viz. hee that is vngodly and vnfaithfull towards God, will neuer be faithfull vnto men.

3 Zelo, by his zeale for God: we reade in the Scripture that he brake the Tables of stone; why he did so, there are sundry reasons giuen by seuerall Writers.

Saint Ambrose saith, that by this action, was shadowed out the abolishing of the olde Law, and the establishing of the Gospell: and of the same iudgement is Isidore, these Ta­bles did represent the olde law which is abrogated and broken: wheras the Decalogue together with other books of the old Testament, shall abide and remaine in the world to the ve­ry end of the world, as well as the new; because the Spirit of God is the speaker in the olde, as well as in the new.

Saint Ierome saith, that the cause of Moses his action, was his zealous affection, because they had prouoked God by their idolatry; in detestation whereof he brake the Tables; and the history relateth vnto vs other passages of Moses his zeale: [...]e knowing that the Iewes did extraordinarily re­spect him, therefore hee would not let the place of his buri­all be knowne; his zealous heart fearing lest after his death, the superstitious Iewes should worship his dead body: no man knoweth of his Sepulcher vnto this day. It is reported, that in Arabia at this day some doe worship and adore the image of Moses. O how many moe Idolaters would there be, had they the true body of Moses?

Wee must not hold in opinion with Ambrose, who thought that Moses dyed not, but is onely said so to be: [Page 27] whereas God decreeth that Moses shall dye in the same man­ner that Aaron did; and in the booke of Deuteronomie, the land where he was buried is mentioned, namely the land of Moab, and that in some valley in that land, but whether in the valley of Phogor, as some affirme, or in what other, it is vnknowne: but he earnestly desired of God, as some thinke, that it might not be knowne, Chrysost. Hom 1. in Matthaeum. Ne Hebraei cor­pus cius utpote ducis & legisla­toris, velut nu­men quiddam colerent. August. de mi­rab. script. lib. 1. c. 35. Virg [...]m qua signa multa fecerat, ne ado­raretur, secum abstulerat. Sacerdoti. lest (as Saint Chrysostome spea­keth) idolaters might adore his body being dead, whom they so highly honoured being liuing. O behold now his exceeding zeale for Gods glory, who would rather bee de­priued of an honourable interm [...]nt, then that thereby Gods honour should receiue any detriment: and as much wee might speake of his like zeale in hiding of his rod, the rea­son whereof Saint Augustine giues, viz. lest God thereby might be dishonoured.

2 Sacerdoti.

2 He was faithfull to Aaron his elder brother, who was Gods Priest, as will appeare in these three particulars,

• 1 Deprecando.
• 2 Dirigendo.
• 3 Amplexando.

1 Deprecando, Deprecando. intreating and begging pardon for Aarons foule fact: the text saith that the Lord was very angry with Aaron, euen to destroy him: Deut. 9.10. and at that time Moses prayeth for Aaron; not vnlike vnto Ionathan, who when as Saul was angry with Dauid, hee intercedeth for him vnto the King, 1 Sam. 15.7. and getteth him into fauour againe.

2 Dirigendo, directing what hee ought to doe: Dirigendo. Exod. 4.15.16. this was Gods command vnto Moses, that he should speake vnto Aaron, and put words in his mouth, and then he should be as his mouth. Bucholcerus I­sag Eius balbu­tus erat natura­lis. Psal. 103 7. Notas fecit via [...] suas Mosi. Phila. Moses ord [...]na [...]t quae agend [...] sunt, tanquam intelle­ctus concipiens: Aaron ca lem le­quitur, tanquam o [...]exequtus. Amplexando. Aldedius. Ma­gistratus conten­tus est externa obedientia, at ministerium ver­satur circa con­scientias. Philo saith that Moses did stammer in his speech, and that Aaron was eloquent; wherefore Aaron must be the speaker but Moses must be his director, instructing him both what he shall speake, and what he shall doe. God mad [...] his wayes knowne vnto Moses, and Moses made them knowne vnto Aaron: which kinde of gouernement much differeth from that which now is, wherein though the Magistrate gouer­neth [Page 28] the Minister by the power of the sword, yet the Mini­ster directeth the Gouernour by the light of Gods word.

3 Amplexando, familiarly embracing him as his assistant in gouernment. Moses and Aaron did differ in some things, as doe all other Magistrates and Ministers: as namely,

1 Obiectis, in the obiect of their gouernment; the Magi­strate his care is the regularizing of the outward man; the Ministers speciall care is the conformity of the inward man. When I say the obiect of the Magistrate is the outward man, I would not be mistaken, as if it were enough to render to the Magistrate a formall and internall obedience, (my meaning is) that the Magistrate cannot discerne the trans­gressions of the heart, and by consequence, not punish them.

Vnus per gladi­um corpora [...]em, alter per legis & disciplinae ful­men. Numb. 3 38. Cornel. à Lapid. Simul hic degere iubentur Moses & Aaron ponti­fex.2 Poena, the Magistrate punisheth offenders by corporall castigation; the Minister punisheth delinquents by ecclesi­asticall excommunication.

Now though these two persons were thus differenced in their seuerall offices of Magistracy and Ministry; yet straitly were they combined together in louing affection. Moses giuing vnto Aaron the right hand of fellowship. When the Tabernacle was built (many are of opinion) that as at the West side thereof the Gershonites pitched their Tents, and there inhabited; Rupertus. Quia regum gladijs e­get sacerdotalis potestas, & sicut nihil tutiūs cum sibi conveniunt, sic mihi perniti­osius cum dis­sentiunt. Exod. 4.14. Exod. 4.27. Ag [...]. Incognitus in Psal. Diversae erant illorum functio­nes, utraeque ne­cessarae populo. Musc. and as at the North side the Merarites, at the South the Kohathites: so at the East, Moses and Aaron pit­ched both their Tents. Rupertus giues the reason why these two were appointed to dwell so neare together, viz. to shew that the publike ministry stands in need of Magisteriall au­thority, both whom when agreeing together, nothing is more auspicious; so when they [...]ar and differ, nothing is more dangerous. A happy meeting of these two men it was, if Moses was so glad of Aarons company, as Aaron was of Moses his society and familiarity: who when he met Moses in Horeb, he kissed him, and was glad thereof in his heart, as the Lord told Moses. The speech of Salomon is most true in gouernment, that these two together, are better than to be seuered asunder: their offices indeed were diuers, but their affections alike; neither of them disdaine the other, [Page 16] but each of them did support the other; Musculus in 77. Psal. Ambo servi manebant, neuter domini­um usurpabat. for which combi­nation and blessed vnion of Magistrate and Minister, we are daily to beg of God who is the God of peace and order.

3 Populo.

Hee was faithfull to the people of God as appeareth by these three things: 3 Populo.

• 1 Diligentia, by his diligence for them.
• 2 Dilectione, by his loue towards them.
• 3 Iustitia, by his doing of iustice among them.

1 His diligence for them in hearing and determining of their causes: he slept vp to the beach in the morning, Diligenti [...]. Exod. 18.14. and came not downe till the euening, Exod. 18.18. Extra vires tuas est negotium. Rom. 12.14. Picrius Hiero­glyp. l 1. c. 4. Tam magnos ha­bet oculos, & palpelras adeo parvas, ut non poss [...]t oculos pe­nit [...] obtegere. all which time he spent in desciding of their controuersies: so diligent, as that Iethro his father in law did aduise him to slacke his diligence, and fauour himselfe with more indulgence: this diligence is a duty which is required in Gouernours; hee that ruleth, let him doe it with diligence. The Lyon, saith Pierius, is the hie­roglyphicall figure of a Magistrate, which creature (some thinke) doth neuer take a sound sleepe, both because in his deepest sleepe, he alwayes moueth his tayle, and for that his eyes are alwaies open and neuer shut: which is the true por­traiture of a good Gouernour, whose head is filled with cares, while others sleepe: Maximinus. which Maximinus well conside­ring, confirmed by his short motto, (quo maior, hoc laborio­sior) the same wee finde in Homer, who saith, that publike Gouernours ought not to sleepe all the night, much lesse, Homerus Iliad 2. Epaminondas Ʋigilo ut cives mei dormire pos­sint. Seneca. Omni­um domos illius vigilia defendit, omnium otium illius labor; om­mum delitias il­lius industria, omnium vacati­onem illius occu­patio. idle out all their dayes without some diligent employment.

Which thing Epaminondas well considered, who being asked why he watched in the night time, answered, that the citizens may sleep. Seneca saith of a diligent Gouernour, that his watchfulnesse preserueth men in their houses, while they are asleepe; his labour their case, his paines their de­light, his carefull obseruation, their exemption from care: whose care how great it is wee may see in the example of Charles the fift, who resigning vp the gouernement of [Page 30] Belgia to his sonne Philip, O sili, magnum tibi on [...] imp [...]no, ego enim to [...]o tempore princi­patus mei n [...]n [...]uam quadrantem ho­rae magnis curis & anxietatibus vacuum h [...]b [...]i. spake with teares, trickling down his cheekes in this manner. O my deare sonne, I haue now imposed a great burthen vpon thee, in that I haue enioyned thee to gouerne this people, the weight of which burthen, I haue often felt; who during the whole time of my gouern­ment thereof, could not enioy one quarter of an houre, wherein I was wholly free from care: the Prophet Ieremie denounceth a heauy curse against all them who doe the work s of the Lord negligently, of which number this of g uernment is one of the chiefest, which no man must neg­lect as Gallio did, if he respect the fauour of God. But we are to know that all diligent employment is not good: there is triplex negotium

• 1 Ʋitiosum.
• 2 Odiosum.
• 3 Ʋirtuosum.

a vitious, odious, and ver­tuous employment.

Math 2.7.1 Negotium vitiosum, a vitious employment, wherein men are diligent to doe mischiefe, as Herod who was diligent in searching for Christ, that he might destroy him; this dili­gence is sinfull.

2 Negotium odiosum, when men busie themselues in those things which fall without the bounds and compasse of their calling. Let such men know that hee who is busie in other mens matters, neglecting or omitting their owne affaires, God will giue him as little thankes for his diligence, as Da­uid did Absolon, 2 Sam 15.2. 1 Pet 4 [...]. [...] who off [...]ed to vndertake a needlesse and thankelesse paines in his fathers office, who was seuerely punished of God as a busie body: this diligence is hatefull.

3 Negotium virtuosum, a vertuous employment, when men are diligent in their functions whereunto God hath called them; the Minister in Preaching Gods word in season and out of season; the Ruler in hearing complaints, refor­ming abuses, determining of controuersies; this diligence is lawfull and vsefull, and thus was Moses diligent.

Iob. 29.16. Iob is commended for this kind of diligence in his office; he sought out the cause diligently: Seneca. ad Lucil. epist. 118. Non tam benignum & liberale natu­ra nobis tempus dedit, ut aliquid ex illo vacet per­dere. Arist. in Occon. experg [...]scidecet prius dominum quam servum & cubitum ire pasterius. Facilius esse Da­vidi pastoralem vitam egisse quam regalem. Aguanus in Ps. Luke 18.4. Domitian. Tan­tae fuit desidiae ut in cubiculo solus, acuto stilo muscas confi­geret. Prou. 24.31. let euery Ruler therfore resolue vpon a painefu [...]l and diligent course no way fostering idle­nesse, he that hath the least imployment in the world (saith Seneca) hath no time left to spend in an idle manner, because [Page 31] nature hath not bestowed on vs so much as whereof we can be prodigall. The Magistrates businesse is more than ordi­nary, and therefore it is expedient that he be an extraordina­ry good husband of time: that which Aristotle requireth in a Master of a family, is no lesse requisite in a Ruler in the Common-wealth; that is, he must be the first vp in the mor­ning and the last man in the euening; not presuming that his preheminence can excuse his diligence. Dauid was first a sheepheard, and afterwards a Ruler; and his first kinde of life was lesse laborious, the second more industrious and te­dious: godly industry in this office, will remoue the shame and infamy of that iudge in the Gospell; who because hee would not be troubled, is therefore branded with iniustice; as also of that Romane Emperour Domitian, who would all the day long sit in his chamber and kill flyes with sharpe needles. Where there is a sluggish Husband-man (saith Sa­lomon) the field will be ouergrowne with thornes; so where a sluggish Gouernour, all things will be amisse and out of or­der: he that is not fit to take paines in gouernment, is not fit for gouernment; as the poore woman to Adrian the Em­perour (who denyed to take her petition, because then hee had no leisure to heare her) replyed, noli ergo imperare, Dionys. Cassius. Bernard. de or­dine vitae. Moses in silentio loquebatur, & in otio operabatur. Ierom epist ad rusticum mona­chum: Facito semper aliquid operis, ut te dia­bolus inveniat occupatum. Dilectione. Exod. 32 32. Greg dele me 1. Tolle me de hoc officio, ne sim le­gislator populi. if you haue no leisure, leaue your Empire: let therefore all Gouernours be exhorted to imitate Moses in his diligence: whereof Saint Bernard speaketh thus, Moses euen in his si­lence was a speaker, and in his relaxation, he was a diligent labourer: and to remember the counsell of Saint Ierome, ne­uer be thou idle, but alwaies diligent in some good busi­nesse, sutable to thy calling, that Sathan may neuer finde thee but well employed.

2 Dilectione, by his affectionate loue towards them: when the people offended God, hee prayed vnto God for them in this manner: either pardon their sinne, or else raze my name out of the booke of life: by which booke whether wee vnderstand,

1 Liber legislaturae, as Saint Ambrose: blot mee out of the booke of Law-giuers and Rulers, dismisse me from the office of iudicature.

[Page 32] Dimitte me de hac vita Vbi electi ad fu­turam gloriam conscribuntur.2 Liber viuentium in hac vita: that is, blot me out of the booke and catalogue of them who haue their being, liuing, and mouing in this life: or,

3 Liber vitae aeternae: that is; raze my name out of that booke wherein the names of the elect are written.

In what sence soeuer we take it, wee cannot but discerne great loue in Moses towards Gods people: wherein Moses resembleth a childe, who seeing his father about to turne out of doores one of his seruants whom he dearely affecteth, in the [...]eat of his loue towards that seruant, hee thus saith to his father: Pater noli hunc [...]ijce [...], aut si cum eijcis, me queque eijcito. Father, I humbly beseech you cast not out this your seruant whom I so heartily affect, as that I cannot lie comfortably, if I be depriued of his society and company, ra­ther then so, turne me out of doores in his stead, or cast me out with him: Bernardus in Cont. serm. 12. Si dives quispi­am mulieri pau­perculae dicat, &c. or otherwise (as Saint Bernard saith) he re­sembleth a poore woman, who comming very hungry to a rich mans doore, with her tender infant in her armes which she dear [...]ly loueth; the housholder inuit th h [...]r to come in­to the house and refresh her selfe, but withall forbiddeth her to bring in her childe with her, lest it make a noise and trouble the house: which mother refuseth all the kindnesse that is offered vnto her, because her childe cannot partake thereof; she had rather fast and continue in hu ger, rather then that her childe should be neglected and endangered. In like manner Israel was as a froward childe, Numb. 11 12. Exporta hunc populam in sinu tuo, quemadin­dum portat nu­ [...]icius lacten­tem. Praestat ut unus p [...]reat quam u [...]tas Bernard in sesto Mariae Magdal. Pene oblitus sim Mosen sacrili­quoris huius rore persusum. Exod. 2. carried in the bosome of Moses a tender nurse, who had rather himselfe be depriued of comfort then they, had rather perish b [...]ing but one man, then all they being so many: this was an infalli­ble symptome of his extraordinary loue. Saint Bernard spea­king of the Saints who were annoynted with the oyle of charity, as of Paul, who wished himselfe anathematized for his brethren the Iewes: of Iob, who was (coeco oculus, & claudo pes) an eye to the blinde, and a foote to the lam [...]: of Samuel, who lamented for Saul all the dayes of his life: of Ioseph, who forg [...]tting his brethrens iniuries, louingly em­braceth them: at the last he speaketh of Moses thus: I had al­most forgot Moses, who was throughly bewetted with the d [...]we of charity towards Gods people, and that both before [Page 33] he was in office when hee tooke part with the Hebrew a­gainst the Egyptian, as also after that he was setled therein: Bernar. in Cant. serm 30. p. 658. Ille renuit, qua­re? ob nimiam profecto dilectio­nem, qua illi po­pulo devinctus tenebatur; & quontam non requi­rebat quod sibi utile soret, sed quod multis. Exod. 18 16. Deut. 16.18. Heathens. Nec hesperus nec lucifer ita lucet sicut iustitia. Seneca. omnes virtutum species uno iustitiae no­mine continen­tur. Seneca de ludo. Pietate & iusti­tia principes dij fiunt. Idem de benifi­cijs. Qui dat ve­neficia deos imi­tatur, qui repel­lit foeneratores. Reiverius Pan­theolog. Liberalitas ordi­natur tantum ad bonum particu­lare, at iustitia ad bonum com­mune. 1 Kings 2.2. Fertitudo prae­sertim in bello utilis, at iustitia & in bello & in pace. wishing that by his smart and suffering, they might receiue ease and comfort: and the same Father vpon the Canticles, demanding the reason why Moses so little respected his wealth and honour, as to leaue Pharaohs Court; answereth, he refused to be called the sonne of Pharaohs daughter, be­cause of his great loue wher [...]with he loued the people of Is­rael, not seeking what might be profitable to himselfe, but what might be comfortable vnto them.

3 Iustitia, by doing of iustice among them.

Moses was faithfull in this part of his office by his owne confession; the people come vnto me when they haue any matter, and I iudge betweene one and another, according to the lawes and ordinances of God; one whereof is this, Iudges shalt thou make in all thy Cities, and they shall iudge the people with righteous iudgement.

This vertue of iustice is most highly commended.

1 By heathen Writers; no starre to the heauens is so great an ornament, as iustice to a Magistrate.

Hesiod.

• Hac vnareges olim sunt sine creati,
• Dicere ius laesis, iniusta (que) tollere facta.

Seneca saith that all kinde of vertues are comprehended within this of iustice, and that in a Commander it is a more needfull quality than any other whatsoeuer.

Liberality i [...] a princely quality, and thereby (saith Seneca) a man becomes like the Gods; yet iustice is better, because whereas liberality extendeth onely to a particular good to­ward some few persons, yet equity to a common good: and bonum quo communius còmelius.

Fortitude, another vertue beseeming a Ruler, the which Dauid commendeth to Salomon his sonne; be strong and shew thy selfe a man: a man; first, in yeares no childe; secondly, in wisedome no foole; thirdly, in courage no coward: yet iu­stice exceedeth it; for though fortitude is of absolute necessity in the time of war, yet iustice is most necessary both in the time of war and peace.

[Page 34] Fathers. August. lib. 2. de civitate dei. c. 4. Remota iustitia, quid sunt regna nisi magna la­trocinia. Gregor. ad duos Franciae reges. Epistol. 7. Prophets. Isaiah. 1.17. Micah 6.8.2 By the ancient fathers, Saint Augustine; take away iu­stice from a Kingdome, what is it but a harbour for all kind of villanies; and Saint Gregorie saith, (Summum in regibus bo­num est iustitiam colere, & subiectis non sinere quod potestatis est, fieri, sed quod aequum est custodire:) that is, it is the excellency of Rulers to exercise iustice, and not to suffer men to doe what they desire to doe, but compell them to that which they ought to doe.

3 By the holy Prophets of God, as Isaiah: Seeke iudge­ment, and Micah: I will shew thee O man what the Lord requi­reth of thee, surely to doe iustice.

There are foure sorts of Gouernours who are in great pe­rill to swerue from iustice, and so transgresse Gods comman­dement herein.

Men

• 1 Fearefully minded.
• 2 Voluptuously disposed.
• 3 Ambitiously qualified.
• 4 Couetously affected.

Timorous. Pilatus pluris faciebat impera­toris Romani, quam dei gra­tiam. Heb. 11.27. [...]. Timiditas iudi­cu calamitas in­nocentis. Moses agnus & leo, agnus in dei populum, leo in Pharaonem. Volup [...]uous. Heb. 11.25. Philo. Non ven­tri quicquam da­bat praeter tribu­tum naturae ne­cessarium.1 Fearefully minded; Pilate was drawne into that foule and iniurious act of condemning the Sonne of God, who did no sinne, for feare of the Iewes; had he not beene timo­rous, hee had not beene so vniust, so iniurious: but Moses was free from this exorbitant feare: hee feared neither the whole multitude of Israel, before whose eyes hee brake to pieces that costly Idoll which they had reared and lately worshipped; nor yet the fury of Pharaoh that potent King: (he feared not the fiercenesse of the King) but with boldnesse and courage, threatned Gods seuerity against his cruelty; therefore we need not doubt but that he dealt iustly with e­uery man, who feared no man.

2 Voluptuously disposed, those in place of authority, who doe loue pleasures more then godlinesse, that they may maintaine their delights, will forget vprightnesse. But this Ruler Moses did alienate himselfe from pleasures, preferring a pensiue before a pleasant life; chosing rather to suffer af­fliction with the people of God, then to enioy the pleasures of Pharaohs profane Court. Philo saith, he did not pamper nature deliciously, but onely gaue it that allowance which was [Page 35] necessary: as sometimes he fasted miraculously, Barrad. Itine­rar. Mira res sa­ne suit magis e­legisse affl [...]gi cum populo He­braeo, quam sum­ma dignitatis i [...] ­cunditate oble­ctari. Ambitious. Exod 4.13. so hee was abstinent ordinarily: how can we but conceiue him iust and a louer of equity, who did diuert his mind from the loue of pleasure and vanity.

3 Ambitiously qualified; how farre from ambition Mo­ses was the history testifieth, who when as God called him to the office of gouernment, he requested the Lord to thinke vpon some other man, saying, Send O Lord I pray thee by him whom thou shouldest send; whom this was whom Mo­ses wished God to send in stead of himselfe, there are diffe­rent opinions.

1 Some doe thinke that Moses would haue Aaron his elder brother sent, as Lyranus; Lyranus. Quia senior erat & eloquentior. because hee was both more ancient and more eloquent.

2 Others doe thinke that the man whom Moses desi­red to be sent was the M ssias: Tertullianus. Cyprianus. Rupertus. Recusavit Mo­ses ut eo recusan­te, mitteretur Messias. as Tertullian Cyprian and Ru­pertus, who saith thus; Moses refused the gouernment of Israel, with a desire that the Messias himselfe might go­uerne.

We will not scan that question too farre, f [...]r whosoeuer it was whom he would haue sent, it is m [...]st apparent that ambitiously he did not affect the place himselfe: Gregor. moral. lib. 35. cap. 13. Quia apud semente humilis, [...]blatam protinus tanti [...]egm inis gloriam nega­vit. August. de civit. det cap. 19. Locus superior s [...]ne quo populus rigi non potest et [...] administre­tia vt decet, ta­men indecenter app [...]tita [...]. 2 S [...]. 15.4. 2 S [...]. [...] 2. Saint Gre­gory giueth the reason why he was loth to take the place, be­cause he was a most humble man, not desirous of preemi­nency or vaine glory; whose backwardnesse though it bee not altogether iustifiable, yet the inference thence is warran­table; viz. that we ought not auidiously & too greedily thirst after promotion: which lesson Saint Austin teacheth, Au­thority though it may be receiued, yet it must not be too eagerly pursued: because it is commonly seene, that those who haue most desired gouernment, haue least deserued it: wit­nesse Absolon would God I were Iudge; yet see how well he deserues it: the history relateth that he was first, an hypo­crite, though no blemish or speck vpon him outwardly, yet most filthy within: secondly, an incestuous adulterer euen with his owne fathers concubines: thirdly, a thiefe and robber, who stole away the hearts of his fathers subiects, who thereby was more iniurious then if he had taken trea­sures; [Page 36] fourthly, 2 Sam. 15.31. Philo. 39 7. de vita Mosis. Assumpto prin­cipata non hoc e­git, sicut nonnul­li solent ut auge­rent samiliant suam: unicum habebat proposi­tum necessarium invare subditos, & dictis factis (que) eorum utilitati consulere. Couetous. Heb. 11.26. Philo. Non au­rum non argen­tum in thesauros condidit. Barrad. Itinerar. in terram san­ctim a traytor, conspiring with Achitophel, against his owne annointed Father: thus you see his fitnesse, and withall his earnestnesse for gouernement. I could wish that men would lesse desire their owne eleuation, so should wee heare lesse complaint of iniustice and oppression; the summe is this, Moses was not ambitious of his office, and ther­fore not iniurious therein, as Philo noteth. He tooke the gouernement (not as some doe) onely for the raysing of their name and fame, but with this intent, viz. that hee might be a helper to the oppressed, and that he might ad­uise them for their owne good.

4 Couetously affected, we reade that couetousnesse is the roote of all euill, in a speciall manner of iniustice: of which crime Moses was not guilty; for hee esteemed the rebuke of Christ, greater riches then the treasures of Egypt. Philo sheweth that Moses was not auidous of gold or silu [...]r: who when as he had beene nourished by Thermutis the daughter of Pha­raoh; she presenting him vnto the King her father, reque­sting him to respect the childe; the King being willing to gratifie her (diadema suum capiti eius imposuit) he put a dia­deme vpon his head, the which Moses pulled off againe, cast it vpon the ground, and trod it vnder foote: which Pha­raoh obseruing, demanded of an Enchanter what this act of the childe did portend; he replyed, that hereby was sig­nified how that this Hebrew childe should ouercome E­gypt, subdue it, and tread it vnder, and should con­temne and despise all worldly wealth: how contented a man Moses was with a little, Exod. 4.20. appeareth in his returne out of the land of Midian into Egypt, in which he tooke nothing with him of all that which he had gotten in Midian by his painefull industry, Quòd possessio­nem rerum ca­ducarum parum curabat. but left it all behinde him, carrying one­ly with him his wife, his sonnes, and the rod of God in his hand, all which did signifie that hee little cared for riches: and therefore he which so much neglected the riches which he had, he would not be vniust to get such riches as hee had not.

So that Moses being neither timorous, voluptuous, am­bitious nor couetous, it is not likely that his dealing was ei­ther vniust or vnrighteous.

Against this iustice of Moses two things are obiected, 1 Obiectio. Oecumenius in epist lud. Satanas dixit, Mosen non esse dignum sepultu­ra. eo quòd iniu­stè occidisset Ae­gyptium, cum (que) non in sepulchro sed in sabulo se­pelivisset. Solut. Aquinas 2a. 2ae. quaest. 60. art. ult. Videtur Moses occidisse Aegyp­tiū, tanquam ex inspiratione di­vina, auth rita­tem adeptus. Ly [...]an. in Exod. Moses ex divi­na electione ad liberandos He­braeos habebat a [...]th [...]ritatem vinduandi iniu­rias, & hoc scie­bat per revela [...] ­nem divinam. Act. 7.15. 2 O'nectio Numb. 11.15. Sol. Pelargus in lo­cum. Haec clausula no­tat excessum imp [...]tientiae, vi­ro quantumlibet summo. Greg in pastoral. Z [...]gedin. loc. com. p. 43. Etsi fra­trum salus nobis quaerenda est; non tamen cum animarum no­strarum iactura, ipsam desiderare debemus. Numb. 12.22. Musculus. Mo­ses haesitando peccavit. Numb. 20.12 Psal 106.33. Musculus Mo­tus quosdam du­bitationis & dis­sidentiae in de­um ostendit. Pelargus in loc. Dubitanter pe­tram percutit, quasi impossibile esset ex petra a­quam prodire, pro tam incredu­lis. Stando non ca­dendo. Propter terram vilem au [...]um pretiosum non contemnitur, sed a [...]rum eligitur, & terra relin­quitur. Bos [...]quer. mone­machi [...]. melsuge, aculcum fuge. Apes flores dul­ces sugunt, her­has amaras re­linquunt. Senec. Ambros. Patres instruunt, non modo cum do­cent, sed etiam cum errant.

• 1 That he d [...]alt vniustly with others.
• 2 That he dealt vniustly with himselfe.

1 Obiect. Vniust to others, he slue the Egyptian, hauing no authority: Oecumenius saith, that in the disputation be­twixt Michael and the diuell, about the body of Moses, Sa­thans argument was this; Moses most vniustly slue a man, and when he had slaine him, did not put him decently in a sepulchre, therefore his body was not worthy of buriall.

Answ. This fact of Moses is sufficiently cleared from in­iustice by that of Aquinas, who saith that he had warrant to doe it by diuine direction and inspiration; God reuealing vnto him, that hee should be the Israelites deliuerer, the which he thought that they had all known as he, viz. (that God had determined by his hand to giue that people deliuerance) whereof this Hebrew was one: in which consideration this fact is freed from iniustice.

2 Obiect. Hee dealt vniustly with himselfe, in entreating God to kill him that he might not behold his misery: I pray thee kill me, that I may not behold my misery.

Answ. I finde none of the ancient writers to iustifie this wish of his. Pelargus saith, this speech importeth that Moses was excessiuely unpatient, though otherwise a good man. Gregory speaking of this wish, saith, in deumingratitudo summa est, malle non esse quam miserum esse: great was Moses h s ingratitude, who desireth rather not to be at all, then to be miserable. Wee ought saith Zegedin, to seeke our bre­threns good and safety, but not with the hazard of our owne soules: we must not doe this euill to our selu s, though thereby we are sure, that great good would redound vnto our brethren. We are to know therefore, that as Moses fai­led in other things, viz. first in doubting of Gods promises, when he said that he would giue them sufficient food, (can all the fish of the sea bee gathered together to suffice them) which Dauid calleth an vnaduised speech: he spake vnaduised­ly with his lips: secondly, in not beleeuing God, promising him water out of the rocke: wherein (as saith Musculus) he bewrayeth by many signes his [...]ouoting and diffidence: as,

[Page 38]1 In that he smote the rocke twice, whereas once had beene sufficient, and as much as God commanded.

2 In that he did it, when the people requested it, not im­mediately when God commanded it.

3 In that he did not smite that rocke whereunto God di­rected him, but some other, as some thinke.

4 In that he spake not to the rocke, as God comman­ded him, but to the people.

5 In that hee spake both doubtfully and faintingly, as Musculus obserueth.

So that he failing in this speech, as in some other before, we must learne to imitate him and other the Saints in their standings, not in their failings: the most godly men, who haue their most golden affections, haue also some drossie and earthly cogitations; abhorre thou their drossie earthli­nesse; but affect their golden godlinesse. The best sanctified man is like vnto the Bee, which hath both hony and sting; the sting of naughtinesse, as well as the hony of godlinesse; licke thou the hony, but shun the sting: wherefore it will be thy wisedome to imitate the Bees, which doe sucke the sweet flowers, but leaue the bitter hearbs. It is a good speech of Saint Ambrose, the Saints doe instruct vs not onely when by a pious conuersation they keepe the law, but also they admonish vs when by abberration they transgresse the law. Let Rulers learne from Moses to bee iust to others, yet not vniust to themselues.

And now because this vertue, Iustice, for which Moses is commended, hath beene so highly aduanced by the Hea­thens, ancient Fathers, Prophets; practised by this so great a Iudge in Israel, notwithstanding the obiections to the con­trary: and forasmuch as nothing is well done, which is not done in a good manner, let vs consider how and in what manner iustice must be exercised.

To the exercise of iustice, fiue things are requisite: for the manner, it must be,

First, Complete; secondly, Generall; thirdly, Voluntary; fourthly, Deliberate; fiftly, Stable.

Complete.1 Complete, iustice is that which hath these two [Page 39] compounds,

• 1 Mercy.

  Cyprian Oporte: i [...]dicem cum iu­stitiae aculco mel clementiae habe­re commixtum. Mercy.

  Prou. 10.18. Numb. 12.3. Deus vindictae gladium olco mi­sericordiae acu [...]t.

• 2 Seuerity.

1 Mercy: Salomon declareth the necessity of mercy in a man of authority; mercy and truth doe preserue the King, and his throne shall be established with mercy: in the booke of Num­bers we reade that Moses was a very meeke man, aboue all the men that were vpon the earth. Let all godly Gouernours learne mercy from Moses, yea from God himselfe, who alwaies sleepes the sword of his seuerity, in the oyle of his mercy. Learne you to be mercifull, as your heauenly father is mer­cifull.

2 Seuerity, Seuerity. which is as necessary as the former; for which purpose God hath put a sword into his hand, that hee may exercise seuerity: in which act three things are conside­rable.

• 1 Obiect, vpon whom it must be exercised.
  Obiect.
• 2 Time, when it must be exercised.
• 3 Causes, wherefore it must be exercised.

1 The Obiect of Seuerity, are offenders; who because they are not all alike, nor of one ranke, you must therefore di­stinguish them in their punishments. Some there are which offend of infirmity, and erre in simplicity: against such, Gen. 3.24. you that are Gods terrestriall Cherubims in this English Eden, must onely shake the sword, for that is sufficient. Prou. 26.3. Flagellum equo, frenum asino, virga stolido­rum tergo.

Others there are of a higher ranke then the former, being both stout and bold offenders; for whose mouthes there must be prepared Bits, for whose hand, Manacles; for whose feet, Stockes; and for whose backes Rods; as Salo­mon intimateth.

I may not presume to giue directions to your wisedomes how to proportion your seuerity to the seuerall crimes you shall meet with; whether robberie, murther, or the like. One­ly giue me leaue to be your Remembrancer concerning the Popes bloud-hounds, Priests and Iesuites; who plot and con­triue the death of Kings and Princes, the ruine and destru­ction of whole Kingdomes: aiming not at angles, acres, cot­tages, and widdowes houses, with Ahab, and the Pharisees, but at Kings Pallaces, whole countries: bloudy Butchers, [Page 40] who will not foule their hands with the blood of beasts but of men, and that not in the blood of base abiects as Ahab in Naboths, but in the royall blood of Kings & princes; these foxes must be hunted, discouered, worried, who if they bee not destroyed, will destroy our vineyard: O smite them se­uer [...]ly, because they doe but watch a time to smite vs mor­tally.

Time.2 The time when it must exercised; when no warning will serue, nor easier meanes p [...]euaile: when as the bench hath giuen the malefactor both a discharge (goe thy way) and charge (sinne no more) if he still iterat [...] his offence, who can pitty him if punishment ouertake him: Improbe Neptu­num accusat, qui iterûm naufra­gium [...]acit. he that wil needs to Sea [...] when once already he hath suffered shipwrack, if he fall foul [...] the second time, hee may thanke himselfe: if the axe of iust [...]ce hath beene laid vnto the roo [...]e of a naughty tree, two or three sessions t gether, and still shall bri [...]g forth bitter fruit, dishonourable vnto God, and da [...]ger [...]us to the Common-wealth; w [...]at remedy if this tree bee hewen downe by the axe of iusti [...]e (this being considered) that he who spareth the bad, Bonis nocet qui malis parcit. Exod. 4.6. Magdeburgen. Centur. 4. c 4. p. 190. hee iniureth the good, and himselfe most of all. The hand of Moses when as it was str [...]tched out [...]t was whole and sound, but when he withdrew it a [...]d h [...]ld it in his bosome, it was leprous; which giu [...]th vs to vnderstand, that [...]s for a Ruler to punish and exercise seueri­ty when there is cause, will be commodious vnto him; so to vse conniuency, is very perilous.

Causes.Foure causes wherefore it must bee exercised: there is great cause why seuerity should bee exercised, in regard of 1 God, 2 Gouernment, 3 Spectators, 4 Malefactors.

2 Sam. 21.9.1 Of God, that his wrath may be appeased. So long as Sauls sinne went vnpunished God was grieued but his sonn [...]s being hanged, he was appeased: God sent a plague vpon Israel because they tollerated open adulterers to per­petrate their filthinesse, Psal 106.30. but so soone as Phineas executed iudgement, the plague was stayed.

2 Of the Gouernment, that it may be established so saith Salomon; Prou. 4.25. Take away the drosse from the siluer, and behold a [Page 41] vessell for the finer, take away the wicked from the King, and his throne shall be established in righteousnesse.

3 Of the Spectators; Deut. 21.11. that they may bee cautioned and admonished by their surveigh of others punished. In sanguine tuo caeteri discent e­bedientiam. Poena ad paucos, metus ad omnes. We read of a malefactor who desiring pardon of the Iudge for his fact, he denied him, giuing this reason; by thy punishment others will learne amendment: punishment being like vn­to a thunderbolt, the smart whereof though some few feele, yet all doe feare.

4 Of the Malefactors; that they may be bettered and so blessed: the theefe in the Gospell had not died so penitently had he not died so painfully. Metior est modi­ca amaritudo in fancibu [...] quam supplicium aeter­num in visceri­bus. It was good for Dauid that for his folly he was afflicted, and much good redoundeth vnto the malefactors when they are in this life punished; it is better to suffer a short though sharp punishment here, then euerlasting torment hereafter.

2 Iustice generall. Generall.

Generall iustice is that which respecteth all, rewarding the meanest in well doing, punishing the greatest in euill doing: the which will cashiere from the seat of iustice their seuerall vices.

1 [...], all respecting of persons; Exuat personam iudicis, qui in­duit amici. such a Ruler holdeth on his course of iustice, though superiours frowne, equals murmur and inferiours repine: he acknow­ledgeth veritie, not petigree.

2 [...], all bribing and vnder-hand-gifting; it appeareth by Dauids speech in the Psalmes, Psal. 26.10. how he concei­ued that the soules of all bribing Iudges dying without re­pentance were in hell; Dextra plena muneribus. he wishing that his soule might not be with theirs; Gather not my soule with theirs, whose hands are full of gifts.

All gifts and rewards are not vnwarrantable.

There are,

1 Munera honoris, gifts of honour; 1 Kings 10.2. such as the Queene of Sheba gaue to Salomon.

2 Munera amoris, gifts of loue; Gen. 33.9. such as Iacob gaue vnto Esau.

[Page 42] 2 Sam. 8 10.3 Munera gratitudinis, gifts of thankfulnesse; such as Toi the King of Hamath sent vnto Dauid; viz. vessells of gold and siluer to congratulate his victories.

Quae in fia [...]m malam & dan­tur & accipiun­tur. Muscul.4 Munera corruptionis, gifts of corruption; which are both tendred and receiued with an euill intent; namely to diuert the streame of iustice: these gifts are vnallowable and damnable.

3 [...] all fearefulnesse, terrour, and affrighting by superiours: Timiditas iudi­cis est calamitas innocentis. a godly Ruler must remember that the ti­midity of the Gouernour, is the calamity of the inferiour: whereas this generall iustice inableth a Iudge to doe iustice to all equally without respect of any; without hope of gifts from any, and without feare of any whomsoeuer.

Voluntary. 3 Iustice voluntary.

1 Pet. 5.2. [...]. 2 Chron. 24.6. Exod. 30.14. Ʋt non est vo­luntarius guber­nator quem cu­piditas trahit, ita nec spontane­us quem timor urget. 2 Kings 12.5. Gorravij. cuncta opera religionis debent esse vo­luntaria. Deliberate. Prou. 18.31.Gouernours in the Church are bound to performe their offices, not coactiuely, but willingly; so must all Rulers that are appointed to doe iustice in the Common-wealth. Iehoi­ada did that which was iust in causing the people to bring offrings vnto the Lord, wherwith the Temple was repaired, but herein his iustice was blemished, in that he did it not vo­luntarily, by or of himselfe (for during the space of 23. yeers, the breaches of the Temple were not repaired) but coa­ctiuely, being constrained thereunto by the strict iniunction and mandate of good King Ioash.

As he is not a iust iudge whom couetousnesse draweth, no more is he a voluntary Ruler, whom feare constraineth.

4 Iustice deliberate.

He who answereth a matter before he heare it, it is folly and shame vnto him (saith Salomon) the want of deliberation in the execution of iustice, is disallowed of all sorts of men; as,

Iohn 7.51.1 By the Iewes: Nichodemus saith, that it was not the manner of the Iewes to iudge a man ere he were heard.

2 By the Romans; Paul saith, it is not the custome of the Romans to deliuer any man to death, Acts 25.10. till the accuser come face to face, and that the prisoner haue liberty to make his defence.

[Page 43]3 By Heathens: Seneca saith, Seneca. Qui sta­tuit aliquid in­audita altera parte, aequum li­cet statuerit, haud aequus fuit. he that censureth and pon­dereth not, suppose his sentence be iust, yet himselfe is vn­iust: wherefore it is most needfull, that the cause be well considered, ere the iudgement be pronounced, because the sentence once passed, cannot conueniently be recalled.

5 Iustice Stable. Stable.

He who will be respected in his Magistracy, Levitas est mobilitas animi, qua homines levi de causa mentes vel sermones fa­cile mutant. must auoid lenity, which is a flexibility of minde, whereby men are ea­sily drawne to alter their mindes, words and actions, vpon any small or no cause. A Iudge must not be like the vulgar Iewes, who this day would deifie, and to morrow crucifie the same man; nor yet like vnto Pilate, Iisdem labijs Ie­sum misit ad crucem, quibus cum pronuntia­verat innocen­tem. who commanded Christ to the Crosse, with those same lips, with which he pronounced him innocent: but he must be like the needle toucht with the Load stone of constancy, euer looking one way, or like the Egyptian Pyramis, vpon which was writ­ten (nec flatu nec fluctu) neither windes nor flouds shall re­moue me.

So that it largely and plainely appeareth, that Moses was faithfull as to God, to Aaron, so to the people ouer whom he was Gouernour, as is euident by these three particulars of his diligence, loue, and iustice.

3 Generall Obseruation. Obseruation. Those that are in Moses place, must be faithfull as Moses was.

The truth of this Thesis, Saint Paul teacheth in his first Epistle to the Corinths, in these words, 1 Cor. 4.2. it is required of dispo­sers, that euery man be found faithfull: and for a patterne wee can finde no man more fit then Moses: who in all the offi­ces of the house, was a faithfull Monitor: in all the wants and necessities of the house, was a faithfull supplier: in all the controuersies of the house, a faithfull determiner, and in all the guidance and ordering of the house, a most faithfull Gouernour.

Reasons are two, drawne

• 1 A Pari.
• 2 A Periculo.

[Page 44] Reason. 1 1 A pari, fa [...]thfulnesse is required in persons that haue lesse power then Magistrates, as in

1 Gouernours of priuate families: those seruants that haue beleeuing masters, let them doe them seruice, because they (that is) their masters are faithfull vnto them, 1 Tim. 6 2. giuing them thei al­lowance both seasonably and fully.

1 Sam. 22.14.2 Seruants: Abimelech conceiueth Dauid to bee a fit ser­uant for Saul, because he was a faithfull man.

Tit. 1.6.3 Children, hau ng faithf ll children.

Prou. 13.17. Prou. 14.5.4 Messengers, a faithfull Messe ger preserueth.

5 Witnesses, who must speak [...] the truth, and nothing but the truth.

If therefore faithfulnesse be requisite in Gouernours, Ser­uants, Children, Witnesses; all of them being of an inferi­our ra [...]ke; it is as much, if not more necessary in Rulers, whom God hath set in a place transcendent.

Reason. 2 2 A periculo, it is a case very dangerous and hurtfull, to be a Magistrate, and not to be faithfull: it will be hurtfull two waies.

1 To them that are inferiour: inferiours will eye and imitate those that are in higher place. The course of nature will sooner faile (saith Cassiodorus) then the people leaue off to assimulate their Rulers: Cassiodor. Fulgentius ad Theodoret [...]m Senatorem ep. 6. qui in seculi cul­mine constituti sunt, aut multos ad salutem du­cunt, aut pluri­mos secum per­dunt. 1. Isaiah. 21.23. as the head is affected, so most commonly the whole body. If the Gouernour who is the head, be vnfaithfull, he makes many moe vnfaithfull be­sides himselfe: this is plainely laid downe by the Prophet Isaiah in his first chapter, who when as hee had said in the 21. verse, that the faithfull Citie was become an harlot; hee gi­ueth the reas [...]n thereof in the 23. verse, viz. their iudges were vnfaithfull. The Citizens of Ierusalem did euidently discerne their Iudges vnfaithfull sitting on the seate of iustice, and therefore they resolue to be as vnfaithfull in their course of merchandize.

2 To himselfe, that is, the Gouernour: for if a Seruant, a Messenger, Witnesse, or Child, that is vnfaithfull, cannot auoide and escape the punishment of vnfaithfulnesse; how shall Magistrates escape, whose vnfaithfulnesse extendeth much farther?

The fourth Generall is the Application.

Wherein I humbly craue leaue that I may apply it;

1 To you the Honourable Iudges, Iudges. in whom God and the King hath reposed such trust, as (at this time) to giue you the power oyer et terminer, to heare and determine those causes and suits, as also to helpe and reforme those ma­ny grieuances with which you shall meete within the cir­cuit of these eight Counties: that you will be well pleased to take Moses his faithfulnesse into your consideration, and to let him be your president in the exercise of your functi­on. O let his science direct you, his conscience prouoke you to faithfulnesse: towards God by your pious and zealous deportment; Plant. Ne officij vestri satis memores, immemores sace­re videar. Psalme. towards Gods Ministers embracing and coun­tenancing such as are painefull and peaceable; and towards Gods people, which you shall testifie both by your diligence for them, and your loue towards them, especially by doing of iustice among them, according to the aforesaid rules of iustice, which I haue so much the more inlarged, Councellors. Basil in cap. 1. Is. Intollerabile est superbiae argu­mentum existi­mare se nullius egere consilio. Egardus. Nun­quam defenden­das suscipiat causas quas no­vit esse malas. Solon. Consulen­da non quae sua­vissima sed quae optima. Gregor. Turpe est defendere quod non mihi consti­terit esse aequum. Papian. Non tam facile est ex­cusare fraticidi­um quam facere. Exod. 23.2. by how much I know that it is most necessarily required towards the supportance of your faithfulnesse. But lest I make you seeme vnmindfull of your duty by pressing it too farre, and vrging it too long, I will end it with Dauids short exhorta­tion; loue innocency, and the thing that is right; for this shall bring you peace at the last.

2 To you the learned Counsellors, whose calling euery intelligent man will acknowledge both vsefull and need­full, that you blemish not your worthy profession.

1 By vndertaking and countenancing such causes as are naught. Solons aduise was, that men should counsell rather things wholesome, then meerely delightsome. Saint Grego­ry saith, it is a vile part to vndertake the defence of that which in it selfe is not honest. We reade of Papian the Oratour, who being requested by Antonius Caracalla the Emperour, to defend the fratricide of his brother Geta, replied: it is more easie to commit it, then to defend it: the Lord himselfe gi­ueth a law straitly against it, thou shalt not speake in a cause to wrest iudgement; and menaceth a curse against such as pra­ctise it; woe to them that call euill good.

[Page 46]2 By imparting the secret passages of your Clients cause, and his intended proceedings vnto his aduersary, against which branch of vnfaithfulnesse, call to minde that speech of the Poet in another case:

Prou 11.13.But especially that of Salomon, hee that is of a faithfull heart, concealeth a matter.

3 By being vnstable and fickle in your counsels; against which sort of counsellors, Salustius ad Cae­sarem. Qui huc illuc fluctuantes agi­tantur. Salust bitterly inueieth: you shall make your faculty ridiculous, while you are so various and inconstant in your opinions, denying that to be no law this Terme, which you auoued to be law the last.

4 By defiling your hands, soules, and consciences with gifts and bribes, which hinder iust proceedings; whereas you ought to loue verity more then opulency; and to learne euen from Balaam, Aegard. Magis apud vos valeat amor veri quam lucri. Ministers. 1 Cor. 4.2. thus much fidelity; as not for a house­full, much lesse for a pursefull or handfull of siluer, to doe that which is vniust.

3 To you my brethren in the ministry (to whom I will speake the lesse, because you are the least number in this worthy auditory) that you be found faithfull according to the Apostles iniunction: To fulfill which aright, our care must be to shun such things as hinder it, viz.

1 Idlenesse, God hauing set vs in his vineyard, the har­uest being great, we must bestirre our selues, alwaies re­membring that speech of Saint Paul: Woe vnto me if I preach not the Gospell.

1 Pet. 4.11.2 Vaine glory: a faithfull Minister, will not Preach him­selfe, Prosper. de vit. contemp. l. 1. c. 23. but Christ: hee will so speake, that in all things God may be glorified, not intending to draw from the people (plausum, sed gemitum.)

1 Cor. 10.33.3 Couetousnesse: Saint Paul teacheth vs by his own ex­ample, not to seeke altogether our own profit, but the pro­fit of many, that they might be saued.

Iurors.4 To you the worthy Iurors, who are sworne to deale faithfully betwixt the King and his Subiects, the Plaintiffe and Defendant: let it be your care to proceed according to [Page 47] euidence and Conscience. Forget not your oath, Secundum acta & probata. Bu­saeus de statibus which is to deale impartially, without all respect of persons, either for feare or affection, which oath is of an astringent nature: he that sweares an oath to binde himselfe by a bond, Prou. 30.3. hee shall not breake it, but shall doe according to all that proceedeth out of his mouth: be not you of the number of those Iurors, who are resolued of their verdict, ere the euidence be produced, or the cause opened, and are so stiffely made in or against the cause, tha [...] [...]hey cannot be diuerted; but tread ye in the gol­den path of truth and equity, resolue with constancy to continue therein, and whosoeuer shall vse meanes to turne you out of that way, answere them with Iephtah: Iudges 11.25. I haue sworne, I cannot goe backe.

5 To you the Officers of the County; I meane, Officers. Consta­bles, Bailiff [...], and the like; who are taken in to further iu­stice: be aduised to deale faithfully. Be not you so dimme sighted, and wilfully ignorant, as that you cannot attach a party, while he is both present, as also your Writ extant. You know with what intent Ionathan carried his arrowes into the field; not to hit or hurt his friend, 1 Sam. 20.22. but to safeguard him, and admonish him to be gone (goe thy way) vse not you your Writs in that kinde, as he his arrowes; aduise not men to be gone, when you should summon them to ap­peare: but be faithfull in that office which you haue vnder­taken. Concerning which persons, there is also required the care of you the Iustices, that if you finde any one of these Officers, by his (non est inuentus) to abuse the Coun­try; that you thrust him out, and set another Officer in his place, who will deale more faithfully.

6 To you the trusty Witnesses, Witnesses. vpon whose testimony dependeth the issue of euery cause, that you may bee wary and well aduised what you speake, that nothing proceed from you but truth. Salomon maketh a short, Prou. 14.5. yet a perfect description of a faithfull witnesse; a faithfull witnesse will not lye: the vnfaithfulnesse of a witnesse, is to speake that which is false, the which is flatly forbidden in Exodus; Exod. 20. Exod. 23.1. thou shalt not beare false witnesse: and againe, thou shalt not put thine hand with the wicked, to be an vnrighteous Witnesse. Remember I [Page 48] pray you that he who by oath giueth in false euidence, shall finde a threefold inconuenience.

1 Committit culpam, he offendeth heinously, he sinneth exceedingly, falleth fouly: if a sinne to speake falsly, how great a sinne to sweare falsly? a false Witnesse saith Isiodor, offendeth three wayes:

Isidor. de sammo bono lib. 3.1 In Deum, against God, cuius veritatem annihilat: whose truth he would nullifie.

2 In iudicem cuius iudicium perturbat, he is offensiue to the Iudge, causing him to doe iniustice against his owne in­tention and resolution.

3 In accusatum, quem suo testimonio condemnat: hee is iniu­rious to the accused, whose innocency he ouerthroweth by his false testimony.

Greg. Qui sal­sum testimonium dixerunt, nulla­tenus ad testimo­nium sunt ad­mittendi, quia infames sunt, & iuste repellendi. Omnis qui fal­sum testimon­um dicit contra proximum suum dignus est ut ca­ni [...]us pro [...]ciatur. Deut. 19 19. Pro [...]. 21 28. Pantheologia Reguem. p. 1101. Psal. 15.3. All.2 Amittit famam, he loseth his reputation, in such sort, as that euer after he cannot be respected or credited.

3 Incurrit poenam: hee bringeth vpon himselfe, punish­ments both temporall and eternall.

1 Temporall: the ancient Iewes did so abhorre false wit­nesses, as that they caused them to be torne in pieces with Dogs. The Lord in the booke of Deuteronomie describeth the punishment of the false Witnesse: you shall doe vnto him as he thought to haue done vnto his brother.

2 Eternall, a false Witnesse shall perish, viz. aeternaliter. Da­uid saith that such shall not enter into Gods heauenly Tabernacle, but shall come to vtter destruction, Psal. 5.6. per [...]les omnes qui lo­quuntur mendacium.

7 To you all: that counsell which our Sauiour gaue to all, as touching watchfulnesse, the same I giue to you all concerning faithfulnesse, be faithfull.

And lastly, to the end that all you may be prouoked vn­to faithfulnesse, hearken vnto some short motiues which are added in the conclusion: these are foure in number.

Presidence. 1 Thess. 5.24.1 Gods presidence; 2 Gods obseruance; 3 Gods indul­gence; 4 Gods recompence.

1 Gods presidence: God the Father who hath called vs, he is faithfull; so Christ Iesus our blessed Sauiour, he is an absolute patterne of faithfulnesse farre aboue Moses, a more [Page 49] faithfull Prophet then he, for he taught all things: a more faithfull Priest then he; for he offered vp himselfe for the sinnes of the people: a more faithfull Iudge then he, for he will render to euery man according to his workes. Obseruance. B [...]etius. Mag [...]a est n cessi as probitatis, cum agit [...]s ante oculo [...] iudicis cuncta ceruentis. Pr [...]dentius. Quicquilag, su [...]tim palamve, memento inspe­ctatorem semper adesse Deum. Hic intuitus sammi reg, ante oculos me itis propositus ad omne bonum ex­cita [...]at. Lens molestior est in facie, quam vel que corporis maculae: si [...] exigua pecca­ta in ejus vita pro magnis ha­bentur quia vita ejus omnibus conspicua. Livius Drus. Quo cives uni­versi ce [...]nere pos­sint qua ratione utar vitae de­gendae. Indulgence.

2 Gods obseruance: God narrowly obserueth their course, and theref [...]re they had neede to keepe compasse: so saith Salomon: if there be oppression, vniustice, or vnfaithfulnesse in a Citie, he that is higher then the highest, obserueth: who will not walke warily (saith Boetius) that is in the sight of the Iudge continually. The counsell which Prudentius gi­ueth is very wholesome, viz. whatsoeuer thou dost openly or secretly, remember that God beholds thee, and then thou wilt performe thy worke faithfully: Whereunto let me adde the obseruance of men; a Iudge or Gouernour is as the face in the body: which as it is of all parts of the body most con­spicuous, so a Wen, a Wart, or Spot vpon it, is not endu­red, because of euery man it is easily discerned and espyed Let the Magistrate walke circumspectly, because he walketh visibly. Liuius Drusus the Tribune, who dwelling in a low cottage, not discernable by any passenger; and a Carpenter making him an offer, that for fiue Talents of siluer, he would raise it vp higher, and make it most conspicuous: he repli­ed, I would giue thee as much more as thou askest of me, if thou couldest turne the inside of my house outward, to the end that all the Citizens might see how faithfully and iustly I doe deport my selfe in my priuate family. Therefore let your study and care be to walke so vprightly, as that you neede not be terrified or deiected at Gods or mans obser­uancy.

3 Gods indulgence: how euer a man be defectiue in ma­ny things, yet if he be sincerely faithfull, God couereth and pardoneth all his infirmities, not excepting either against the person or action of that man in whom he findeth a faith­full heart. Example hereof wee haue in Iudah, Hosea 11.12. wh f [...]r her sinnes deserued to be reiected of God, yet because shee ru­led with God, and was faithfull to the Saints, that is, when shee ruled, she was faithfully affected, therefore she was beloued and commended of God: that man may bee certaine of [Page 50] Gods fauourable indulgement, who hath a care of his faith­full deportment.

Recompence.4 Gods recompence and reward of faithfulnesse, both here and hereafter.

1 Here in this life; they that are faithfull, shall hereby ob­taine a good report among men: there are a sort of men (saith Saint Iude) who will be speaking euill of them that be in gouernement. Iude 8. Now what a happinesse is it to a Ruler, that his enemies cannot speake of him as of an euill doer; cannot iustly accuse him, cannot blemish him. Da­niel had many enemies who sought an aduantage, Dan. 6.4. Nullam occasio­nem potuerunt invenire propte­rea quòd fidus esset. or some iust occasion against him: yet so faithfull was he (saith the Text) that they could finde no fault in him: the name of Moses shall be honoured to the worlds end, because hee was found faithfull: neither shall such a man obtaine and retaine onely a good name, which is to be prized aboue gold and siluer, but all other temporall blessings: Prou. 28.20. the faithfull man shall a­bound with blessings.

2 In the life to come; God doth recompence it with eter­nall glory. Our Sauiour shall say to all such as are faithfull at the day of iudgement: Come thou good and faithfull seruant; because thou hast beene faithfull in a little, I will make thee Ruler ouer much, enter thou into thy Masters ioy: which blessing is promised to the Church of Smyrna, Reuel. 2.10. [...] be thou faithfull vnto death, and I will giue thee the crowne of life: for which life the Lord fit vs all; and vnto which the Lord bring vs all in his owne appointed time, and that for Christ Iesus his sake, his onely Sonne, our blessed Sauiour, to whom with the Father and the holy Spirit be glory, Amen.