The parts of the Text. Diuision.

It first giues order for the care and 1 circumspection in the choyce, Prouide.

Secondly, it directs this choyce by 2 foure essentiall characters of Magi­strates.

• 1. Men of ability.
• 2. Fearing God.
• 3. Men of truth.
• 4. Hating couetousnesse.

Thirdly, it applies these foure to 3 Magistrates of all degrees, in an exact distribution of them, by way of gra­dation descending step by step, from the highest to the lowest. And place such ouer them to be rulers. 1. of thou­sands. 2. of hundreds. 3. of fifties. 4. of tens.

Fourthly, it prescribes to the Ma­gistrates, 4 thus qualified and chosen, their offices; viz. to iudge the people [Page 6] in the smaller causes, &c. and their assiduity and industry therein. And let them iudge the people at all seasons, &c. And it shall bee that they shall bring euery great matter to thee, but euery small matter they shall iudge.

5 Lastly, it propounds the blessed fruit and emolument that will necessa­rily ensue thereupon. First, to Moses himselfe, So shall it be easier for thy selfe, and they shall beare the burthen with thee, and thou shalt bee able to endure. Secondly, to the people, And all this people shall goe to their place in peace.

1 The first point, Techezeh, Prouide, or looke out. Circumspe­ction. A word implying all exactnesse and curiosity incident to elections, as Inspection, circumspection, inquisition, suspition, information, deli­beration, comming of Chozah, to see or contemplate, whence the Prophets were called Chosi, Seers. It is in a man­ner translated by a word of the like force in a businesse of the like nature. Acts 6. 5. [...], suruey the whole [Page 7] body of the people, and chuse the best you can cull out. It were somewhat strict and strange to say, that prayer and fasting must be vsed: And yet this I finde practised in such cases, Acts 1. and Numb. 27. 16. Let the Lord God of the spirits of all flesh set a man ouer this Congregation. Yea, Iethro himselfe sanctified this his aduice with a pray­er, verse 19. God bee with thee. And good reason hee should bee called to counsell whose the iudgement is, and whose prouidence is alwayes very speciall in those elections, whether sought or no. If God supravise not, Samuel the Seer shall take seuen wrong before one right. 1 Sam. 16. Some mens faults are palpable, and goe before e­lection, some are cunningly concealed and breake not out till after. First, therefore looke vp to God, and then amongst the people, haue thine eyes in thy head, all the care that may bee will bee little enough. Say not there are no sufficient persons, nor yet think [Page 8] euery one that thinkes himselfe so, or commonly goes for such, is suffici­ent: seeke out such, and such may be found. Looke among the Oliues, Vines, and Fig-trees: such trees must be climbed. Brambles will lay holde on the sleeue for preferment. Ne fit qui ambit. Let him neuer speede that sues. Lay hands on none rashly. They that are fit and able, must and will bee sought to; yea, haled out of their ease and priuacy into the light of employ­ment: the charge and danger whereof they weighing, as well as the credit, or gaine, and knowing them to bee cal­lings, will not meddle with them, till they bee called to them. Which am­bitious Inconsiderates not being able to ponder, much lesse to sustaine, thrust their shoulders vnder, and ei­ther by hooke or crooke come in, or climbe into the chaire of honor, more tickle then the stoole Eli brake his necke off: whither when they haue aspired with much trauaile and cost [Page 9] they sit as in the top of a mast in feare and hazard, and often fall with shame & confusion. Not vnlike to some rash youth, that hauing gotten an horse as wilde as himselfe, with much adoe backes him, sits him in a sweat, and comes downe with a mischeefe.

For the preuention of all which e­uils 2 vnauoidably attending ambition, lighting partly vpon the intruders themselues, partly vpon the admit­ters, but most heauily vpon the com­mon-weale, see how needefull Iethro's counsell was and euer will bee; That such be prouided, not as would haue places, but as places should haue. Which care, as Iethro commits to Moses, so both the Scripture and rea­son imposeth vpon the superiour Ma­gistrate, in whose power and place, it is either to nominate or constitute in­feriour Authorities: and whose fault cheefly it is, if they be otherwise then they ought, or the people iniured in in this kinde. How circumspect and [Page 10] religious ought such to be, in the per­formance of this greatest and waigh­tiest duty.

3 Vnlesse you will reply, as I feare many a Fox doth in his bosome; Thus indeede you haue heard it sayd of olde, but those times were plaine, and Iethro a simple meaning olde man. A beaten Politician of our times, learned in the wisdome of new­er state, and acquainted with the my­steries of the market, that knowes how to improoue things to the best, for his owne time and turne, and to let the common body shift for it selfe, would haue proiected Moses a farre more commodious plot, after this or the like manner: Now you haue offices to bestow, a faire opportunity in your hand, to make your selfe for euer, to raise your house, to pleasure your friends, either proclaime it openly or secretly, set it abroach by some meanes or other, see who bids fairest, waigh the sacrifices, chuse the men of [Page 11] the best and greatest gifts.

Oh gall of bitternesse, oh root of 4 all euill to Church and Common­wealth, when authorities and offices of Iustice shall bee bought and solde, as with a trumpet or drum to the can­dle or outrope. Tanquam sub hasta. The particular bran­ches whereof, when I seriously consi­der, I wonder not that Christ with such zealous seuerity brake down the bankes, and whipt out the chapmen out of the Temple: nor that Peter with such fiery indignation banned Simon and his money. For if such men and mony perish not, Kingdoms and Churches must perish, and both Ciuill and Ecclesiasticall Courts will soone prooue dens of theeues.

Whose soule bleedes not to see 5 mens soules bought and solde, like sheep at the market to euery Butcher? of this you Lawyers much complain against the Clergy men, for buying of benefices: which you might doe the more iustly, if your selues were not [Page 12] often the sellers of them. I would the fault rested onely in benefices, and reached not into offices and ciuill dignities. Indeede that kinde of pur­chase we call not simony, it may from his other name be fitlier stiled magick: for by I know not what kinde of witch-craft, men sinne by leaue and law in these ciuill purchases. The lawes and statutes prouided for the remedie of the euil in some cases, tole­rating it in other, and the practise by meanes of this allowance growing in­tolerable. Some of them (as the world reports) offices for life & at pleasure, amounting to the rate of lands and in­heritances.

6 I am not ignorant of the distincti­on of Iudicature, trust and paines; but are they not all offices of Iustice? doe they not prepare to Iudicature, and lies it not in them to guide or mis­guide, to hasten or delay Iustice, &c. which how can they freely giue, which buy dearely.

[Page 13] Doth not Bucer deale faithfully 7 with his Soueraigne? Offices are not liuings and salaries; but charges and duties: not preferments for fauou­rites; but rewards of deserts, &c. Doth Iulius, Iustinianus, or Theodosius their lawes giue allowance to any? See then how prouidently Iethro pro­uides against this Hemlock-root of Iustice? out of whose prouiso I con­clude that which Augustine saw in his time, and deere experience confirmes in others: Aug. Lib. [...] That such as prouide themselues places, and are not prouided for them; come into them, and exe­cute them, not with a minde of doing good, but domineering; not of pro­uiding for others welfare, but for their owne turnes. Let vs pray, that if it be possible this fault may bee forgiuen and amended.

And not this onely, but another 1 neere of kinde to this, Generality. met withall in the very next clause of my text, A­mong all the people Micol Hagnam.) [Page 14] Where Iethro restraines not Moses to his owne Family, to any particular Tribe, or to the richer sort: but re­quires this freedome, as well as the former circumspection. Generality and impartiality being requisite to the good being of a choyce: and limi­tation and restraint the very banes of Election; yea, contradictions to it. As if one should say, you shall chuse amongst twenty, but you shall chuse this or that one: Doth he not in effect say you shall not haue your choyce? will a man when hee goes to Market be confined to any shop or stall, if hee meane to prouide the best? How grossely is the countrey wronged and befooled, cheefly in the choyce of such, as into whose hands they put their liues and lands at Parliaments, by a kinde of Conge defliers, vsually sent them by some of the Gentry of the Shires, perswading (if not prescri­bing) the very couple they must chuse. Thus haue we seen Naturalls tied to a [Page 15] poste with a straw, which they durst not breake.

This text bids you know and stand 2 fast in your lawfull liberties of electi­on, which that you may not abuse, I come to the second part of the Text.

The second part.

It teacheth you how to order and 1 direct it by these foure markes fol­lowing: which I reckon as foure sup­porters of the throne of Iustice, not altogether vnlike to those foure in Christs throne, so often mentioned in the olde and new Testament, which being properties of Angels, are sym­bolls both of Magistrates and Mini­sters.

These foure whosoeuer is com­pounded 2 of, is a man after Gods owne heart, and a starre in his right hand. Hee that wants any of them, is but a blazing comet, how high soeuer hee seemes to soare. These will not onely serue for the triall of such as are Can­didati, and to bee chosen: but also of [Page 16] such as are inuested and already in in place to approoue or reprooue their condition. And for this end and purpose, let vs vse them this day, as foure waights of the Sanctuary, wher­unto whatsoeuer Officer heere pre­sent, from the Iudges to the Bayliffes, shall not answer: This Text (as the hand-writing on the wall) shall say vnto him from God; Thou art waigh­ed in the ballance, & found too light, and thine office (at least ought to bee) taken from thee.

The first Character or weight.
Abilitie.

The first and prime marke is Abili­tie (Anishi Chaijl). So our new tran­slation expresseth it well in a compre­hensiue word, and so I finde it in Scripture signifying and comprising all the seueralls that belong to facultie or abilitie: whereof I number first three complementall for convenien­cie; secondly, three substantiall and of necessitie.

[Page 17] First Chaijl includes strength of bo­dy and manhood, Strength. such as inableth them for riding, going, sitting, watch­ing, and industrious execution of their place: Such as the scripture com­mends in Caleb at fourescore and fiue, and stories in Vespasian, our Alfred, Hardicanutus, Ironsides, &c.

Which our straight buttoned, car­pet 2 and effeminate Gentry, Wealth. wanting, cannot indure to hold out a forenoon or afternoone sitting without a To­bacco baite, or a game at Bowles, or some such breathing to refresh their bodies and mindes, litle acquainted with the tediousnes of wise and seri­ous businesse: Woe to the people (saith Salomon) whose Princes are children and eat in the morning; and blessed are the people whose Gouernors eat in time and for strength. Eccles. 10.

Secondly, neither is wealth to be excluded: That Diana of the world, which it onely accounts Abilitie, and calls it opes & potentia, which yet is [Page 18] better called value than valour, yet may it concurre to make vp that which our Law terme calls mieulx vailiant; and though at the beame of the Sanctuary money makes not the man, yet it adds some mettall to the man.

3 And besides there is some vse of these trappings to the common sort, Ad populum phaleras, which taught Agrippa to come to the Iudgement seat with pompe, state, and atten­dance, like that of our Sheriffs not to be neglected, as that which procures some terror and awe in the people: which Alexander well aduised of, left his Gigantique armour behinde him among the Indians, and vsed more state then at Greece.

4 Yet remembring that these com­plements without the substance are but empty gulls and scarbuggs of ma­iestie, [...] Cassa & horde­a [...]ea morionu sceptra. Chapm. Z [...]ch. the Sophistry of gouernment, as one calls them. And as Zachary the Prophet saith, the instruments of a [Page 19] foolish Gouernour. And such as Ie­remie derides in Shallum the sonne of Iosiah, Ierem. 22. 14. Thinkest thou to rule because of thy large building, Cedar seeling, painted with vermilian, did not thy Father pro­sper when he did execute Iudgment and Iustice? which is indeed the truth and substance, th' other but the flourish.

Thirdly, I exclude not birth and 5 blood, Birth. which many times conveyes spirit and courage with it, Blessed is the land whose Princes are the sonnes of Nobles. Eccles. 10. 17. Eagles produce Eagles, and Crowes Crauens, yet regeneration and education often corrects this rule: and experience tells vs, That cottages and ploughes haue brought forth as able men for the gowne and sword, as Pallaces and Scepters. Iudg 6. 15. Gideon came out of the poorest of the familie of Manasse, and he the least in his fathers house, a poore thresher. Dauid was taken from the sheepefold &c. yet both mighty men of valour, and speciall Sauiours of their people. And [Page 20] the wisdome of some of our neighbour Nations is much to be commen­ded in this, that if they discerne an ex­cellent spirit and facultie in any man, they respect not his wealth, or birth, or profession, but chuse him into their Magistracie and weighty imployments.

6 But these three are but of the by and well being, 1 Wisdome and experi­ence. the three following of the maine and essentiall to Magistracy, all comprised vnder the word Chaijl, as first wisdome and experience, which the Preacher tels vs is better then strength, Eccles. 9. 16. either of body or estate. And of this ability Moses expounds this word in his practise, Deutro. 1. 15. which is a good Commentary vpon his fathers aduice.

7 And indeede without this what is a Magistrate, Monstrum eui lumen ademp­tum. but a blinde Polyphemus, or a monster without an eye. If hee want either skill in the lawes, or obser­uation of his owne, must hee not bee tutored by his Clarke, as it often falls [Page 21] out? or shall hee not bee misled by some Counsellor, crossed and contra­dicted by euery stander by, that shall tell him this you cannot doe by Law, or I take it you are besides your book.

The second is strength of minde, to 1 gouerne and manage passion and vn­ruly affections, 2 Modera­tion of minde, or equanimity which hee that weilds at will, is stronger then hee that sub­dues a city and conquers a Kingdom, to beare and forbeare, and to order the mutinous perturbations of the minde, is that ability which the Gre­cians call [...] and [...].

Very requisite in a Iudge, who must 2 not suffer his affection to disquiet his iudgement and vnderstanding, in ri­sing at the first complaint; nor at any accident or present miscarriage of ei­ther party, suddenly occasioned, which is collaterall to the cause, and impertinent to the question, but hee must bee patient and meeke towards their personall weaknesse. Likewise long-minded, to endure the rusticity [Page 22] and homelinesse of common people in giuing euidence after their plaine fashion and faculty, in time, and mul­titude of words, happily with some absurdities of phrase or gesture, nor impatient towards their foolish affe­cted eloquent termes, nor any thing else whereby the truth of their tale may be ghessed at.

3 Lastly and principally, I vnder­stand with the Geneua translation, that fortitude, Courage or Magnani­mity. valour and magnani­mity, which wee call courage and spi­rit; typified in Iudah the Law-giuing Tribe, whose embleme or scutchion was the Lyon Couchant, that sits or lies by the prey without feare of re­scue, that turnes not his head at the sight of any other creature, Prou. 30. which Salomon symbolized in the steps of his throne adorned with Ly­ons: The Athenian Iudges by sitting in Mars-street. [...]. Some thinke that from this vertue Constantine was termed Reuel. 12. the Churches male or man­childe: [Page 23] others apply it to Luther: o­thers to Christ, the true Lyon of Iuda.

And though I regard not the Salick 2 Law, because the God of spirits hath often put great spirits into that sex; yet I mislike not Theodorets obseruati­on vpon that in Leuiticus, Leuit. [...]. 22. & 27. where the Ruler for his sinne is enioyned to offer an hee-goat, [...]. the priuate man a shee-goat. The male suits the Ruler best, and the female the ruled.

This ability is so requisite, that it is 3 often put for the onely quality, as if this alone would serue, as in Moses charge to Ioshua, and Dauids to Salo­mon. And experience hath taught, that where this one hath abounded, though the other haue beene wanting in some Magistrates: they haue done more good seruice to their Countrey, then many others who haue had some tolerable measure of the rest, but haue failed onely in this.

Had not the principall posts of an 4 house neede to be of hart of oake? are [Page 24] rulers & standarts that regulate other measures, to bee made of soft wood, or of lead, that will bend and bow at pleasure? doe men chuse a starting horse to lead the teeme? had not hee neede be of Dauids valour, and Samp­sons courage, that must take the pray out of the Lyons mouth, and rescue the oppressed from the man that is too mighty for him? had not he need to bee of some spirit and resolution, that must neglect the displeasure and frownes, reiect the letters and suits of great men and superiours?

5 It is incredible to those that know it not, what strength great men will put to (especially if once interested) for the vpholding of a rotten Ale­house, countenancing of a disordered retainer, &c, the resistance wherof re­quires it not some spirit? had not the braine neede to bee of a strong consti­tution, that must dispell and disperse the fumes ascending from a corrupt liuer, stomacke, or spleene? I meane [Page 25] the clamours, rumours, and some­times the flatteries of the vulgar, which often intoxicate able men, and make them as weake as water, yeel­ding and giuing as Pilate, when hee heard but a buzze that he was not Cae­sars friend, and saw that in dismissing Christ, he should displease the Iewes.

What heroycall spirit had he neede 1 haue, that must encounter the Hydra of sinne, oppose the current of times, and the torrent of vice, that must turne the wheele ouer the wicked; especially such roaring monsters, and rebellious Chora's, such lawlesse sons of Belial, wherwith our times swarme, who sticke not to oppose with crest and brest, whosoeuer stand in the way of their humours and lusts? Surely, if Iethro called for courage in those mo­dest primitiue times, and among a people newly tamed with Aegyptian yokes: what doe our audacious and fore-headlesse Swaggerers require? our lees and dregs of time; not vnlike [Page 26] to those wherein God was faine to raise vp extraordinary Iudges, to smite hip and thigh, &c. What Atlas shall support the state of the ruinous and tottering world, in these perilous ends of time?

2 For all these fore-named purposes, how vnapt is a man of a soft, timo­rous, and flexible nature? for whom it is as possible to steere a right course without sweruing to the left hand or right, for feare or fauour, as it is for a cock-boat to keep head against winde and tide, without helpe of oares or sailes: experience euer making this good, that cowards are slaues to their superiours, follow-fooles to their e­quals, tyrants to their inferiours, and winde-mills to popular breath, not being able to any of these to say so much as no.

3 Wherfore this text proclaimes and speakes, as Gedeon in the eares of all the faint-hearted. Whosoeuer is fearefull and timorous, let him depart [Page 27] from mount Gilead, Iudg. 7. 3. and there depar­ted twenty thousand; and yet God the second time, out of the remnant, viz. ten thousand, defaulks all the la­zie persons, and reduced that huge army to three hundred able persons.

It were excellent for the Common­wealth, 4 if such a substraction might bee made: and the weake-hearted would resigne their roomes to able men. For what haue seruile cowards to doe with the sword of the Lord, and Gedeon, with God and the Kings offices.

On the contrary, it sayth to all men 1 of ability, as the Angell to Gedeon, The Lord is with thee thou mighty man of valour, goe on in this thy might to saue Israel, &c. What is our office that are Ministers, but as Gods Trumpet­ters and Drummers to encourage, hearten and put life in those that fight his battles and doe his worke. By the vertue then of this my text, I say to euery good-hearted Magistrate, pro­ceede [Page 28] and goe on from strength to strength.

2 And if any aske mee, who then is sufficient for these things? or where shall we get this strength, that are but flesh and bloud, and men as others? I answer with Iob, Iob 28. Siluer hath his veine, and gold his mine where it is found, iron is taken out of the earth, and brasse moul­ten out of the stone, but the place of this ability is not to bee found in the land of the liuing. Nature saith it is not to be found in me; Wealth and Honor sayes not in mee: It is falsely sayd of Cato and Fabricius, that the Sun might sooner be stayed or altered in his race, then they in the course of Iustice. The stoutest and the richest will yeeld. But Dauid tells his sonne Salomon on his death-bed, where hee shall finde it. Thine, 1 Chron. 29. 11. & 12. o Lord, is greatnesse and power, thou art the head of all riches, honor and strength are in thy hands, it is in thee to make great, &c. This God hath taught Dauid to breake a bow of steele with [Page 29] his hands: It is hee that looseth the coller of Princes, girdeth their loines, & vngirdeth them again, befooles the Counsellor, the Iudge and the spokes­man: He it was that made the shooes of Ioseph as strong as brasse, Ieremiah as a wall of brasse, Caleb as strong at fourescore and fiue as at forty; if Sampsons haire be off, and God depar­ted from him, he is as other men, and he can strengthen him againe without his lockes at his pleasure.

If any man want wisdome or 3 strength, let him pray, and hee can make him wiser then the children of the East, and stronger then the Ana­kins: wherefore bee strong in the Lord, faint not, be not weary of well-doing, for feare of opposition and crossing: though in rowing this ship, the windes blow, and the seas rage, Christ can straight send an Halcion, and set it on shore.

It is the fault of many Christian Ma­gistrates, euer to be complaining and [Page 30] groning vnder the burthen: as if ease and delicacie were to be sought for in gouernment. What if there be a Ly­on in the way? the righteous is bol­der then the Lyon: what if thou bee weake? is not God strength? and doth not hee perfect his strength in our weaknesse? what if there be many op­posites in the way, true courage is strong as death, Cant. 8. and will trample all vnder feet without resistance.

5 Yea, but what if an host come a­gainst thee, and as Bees encompasse thee? true faith sees more on Gods side then against him, euen guards of Angels, as plainely as men doe the Sheriffs halberts, and doubts not, but in the name of the Lord to vanquish them all.

6 One concluding place for all, out of a Preachers mouth, Eccles. 7. 1 [...]. that knew what he sayd, wisdom strengthens one man more then twenty mighty Potentates that are in a city, he that feareth God shall come foorth of all dangers. [Page 31] Whence by way of passage, note that the next poynt of the feare of God, is that which giueth life to the fore-go­ing, and to the two following also: and is placed in the text, as the heart in the body, for conueying life to all the parts; or as a dram of muske, per­fuming the whole box of oyntment.

Fearing God.

Iethro must be vnderstood not of the poore bastardly slauish feare, The second Character. which depraued nature hath left in all: nor 1 of any sudden flash of feare wrought by word or workes, such as Felix, Balshazzar & Caligula were not voyd of, and yet neuer the better Magi­strates: But such a filiall feare, as faith and the assurance of Gods loue and saluation breeds; such as awed Ioseph, Cornelius, Dauid, &c. This is the feare required by Iethro, [...] quae parit [...], godlinesse which breedeth an heedfulnesse in all our wayes and actions.

Without this feare of God, what is 2 [Page 32] ability but the Diuels anuile, whereon he forgeth and hammereth mischiefe? what is wisdome but subtilty? what is courage vnsanctified, but iniustice? wherein is such skill in the lawes com­monly employed, but in colouring and couering bad causes and persons, and in making the lawes a nose of wax to priuate ends? other men haue o­ther bits and restraints; but men in authority, if they feare not God, haue nothing else to feare. Wherefore Christ ioynes them well in the vnrigh­teous Iudge, that hee feared neither God nor man. If hee bee a simple coward, he feares all men, if a man of ability, he feares none at all.

3 What are the nerues and sinewes of all gouernment, the bonds and commands of obedience, but an oath? and what are oaths to prophane men, but as Sampsons cords, which hee snapt asunder, as fast as they were of­fered him. The common sort of our people count the oathes that men take [Page 33] when they take offices, no other then formall: so they distinguish them (a strange distinction) from other oathes of contract, and dally with them ac­cordingly.

They discerne God no more in oathes, then Christ in the Sacraments: 4 and therefore take them, and breake them rashly and regardlesly, which when they haue done, the Diuell en­ters into them, as into Iudas; and runs them headlong into all periured cour­ses: which makes the land to mourne for the contempt of oathes, and neg­lect of duties. What is the ground of all fidelity to King and Countrey, but religion? welfare Constantius his max­ime, He cannot bee faithfull to mee, that is vnfaithfull to God. Why then, what are oathes for Atheists and Papists, o­ther then collers for monkies neckes, which slip them at their pleasure? such neither are nor can be good subiects: muchlesse good Magistrates. Papists will keep no faith with Protestants, [...]. let [Page 34] Protestants giue no trust to Papists, [...] though they swear vpon all the books in the world.

Finally, what is the principall scope 5 of Magistracy in Gods intention, whose creature and ordinance it is; but to promote his glory, countenan­cing the Gospell and the Professours of it, safe-gard of the Church and Common-wealth, the first and second table, and principally the two former. Now for all these, cheefly for the cheefest, what cares a Cato or a Gallio, who beares the sword in vaine for God and his ends; who neuer minds any thing but his owne Cabinet, or the ship of the Common-wealth at the best: for the other, sincke they swim they, all is one to him, he tooke no charge, nor will hee take notice of them.

6 Wherefore I conclude, that the feare of God is the principall part, as of my Text, so of a good Magistrate, whom Christ calls a Ruler in Israel, [Page 35] Paul Gods Minister and sword-bea­rer: Iohn 3. yea, Rom. 13. the very forme and soule of such an one: yea, it troubles mee to make it, Eccles. 12. 13. but a part which Salomon calls the whole of a man, especially such a man who is sent of God, 1 Pet. 2. for the praise of the godly, and the punishment of euill doers. In which respect being the maine of my Text, giue me leaue to giue you a short character of such a Magistrate, as this quality will make him, where euer it is found in any good latitude.

Hee is one that came into his place 1 by Gods doore, and not by the Di­uels window: when he is in, hee eyes him that is inuisible, euen God in the assembly of Gods: and therefore sits on the Iudgement seat in as great, though not in so slauish a feare of of­fending, as Olanes vpon the flead skin of his [...], nayled by Cam­byses on [...] Tribunall: or as a Russian Iudge that feares the boiling caldron, or open battocking: or the Turkish Se­nate, [Page 36] when they thinke the great Turke to stand behinde the Arras, at the dan­gerous doore.

2 Who hath alwaies, (as God enioy­neth, Deut. 17. 18.) a copy of the law of his God before him, and reads it all the dayes of his life, that he may learne to feare the Lord his God, and to keep the Commandement without turning aside, either to the right hand or left.

3 If at all he be glad of his place, it is not as a chaire of honour, or farme of commodity, nor sword of reuenge: but onely as a meane of furthering his reckoning, and pleasuring his Coun­trey. For his oath, he remembers it, and trembles, lest if carelesly he trans­gresse it, the winged flying booke o­uertake him before he get home: if he cut but the skirt or lap of Iustice, his heart smites him with a priuy pinch, till hee sets all right againe with God and man. Hee dares not so much as by countenance offend any of Gods [Page 37] little ones, nor affoord a good looke to a varlet, nor yet so to respect their persons, as to wrong their cause; for he knowes all these to be abhomina­tion to his Lord, into whose hands he dreads to fall, as knowing him a con­suming fire, and one that hath proui­ded Tophet for Princes. When an vn­lawfull suit is commenced by power or by friendship, his heart answers if not his tongue) with Iob: How shall I doe this, and answer God when hee comes to iudgement.

As for bribes, hee dares not looke 4 on them, lest they blinde his eyes be­fore he be aware: such pitch he dares not touch, nor receiue into his bo­some, lest it defile him in the open sunne, if tendered in closet or cham­ber, he feares the timber and stones in the wall would be witnesses against him.

When he comes in court, he fixeth 5 his eye, neither before him on that person, nor about him on the behol­ders, [Page 38] nor behinde him for bribes, Summa boni Iudicu est ne (que) respicere, ne (que) despicere, ne (que) circumspicere, sed suspicere. [...] in Ioh. 5. 30. but vpward on God: generally conside­ring that Christ is Lord Paramont of all courts of iustice, and that now his father hath resigned all iudgement in­to his hands. Hee stewards all to his content, promotes his profits with­out wrong to the Tennant. Looks so to the Church, that the Common-weale receiue no detriment: and so to the Common-wealth, as the Church shall surely flourish: so countenan­cing the seruants of God, that hee wrong not the worst worldling: maintaines piety, and neglects not e­quity: keepes his house well, but his Church better: in frequenting whereof, he with his family are presi­dents to all the hundreds where hee dwells: And in a word, doth as much good by his example, as by his autho­ritie.

6 This is the godly man, whom the Lord chuseth and guideth, whose praise and reward is of God: which [Page 39] Dauid hauing found true in his life, a little before his death, recordeth to all ages. 2 Sam. [...]. 3. 4 The spirit of the Lord spake by me, and his word was in my tongue. The God of Israel spake to me, the strength of Israel sayd, thou shalt beare rule ouer men, being iust, and ruling in the feare of God. Euen as the morning light when the sunne riseth, the morning, I say, with­out clowds, so shall mine house be, and not as the grasse of the earth is by the bright raine. For God hath made with mee an euerlasting couenant, perfect in all poynts aud sure.

Let the Diuell and the world storm and burst with enuy, one of these is 7 worth a thousand of the common sort, though men will see no diffe­rence, but say, Are not all honest and sufficient men? Let men talke of their quiet and peaceable neighbours, and good house-keepers, good Common-wealths men: though these bee good things, yet if religion com not in, as a number to make them of some value, [Page 40] they are but all as cyphers in Gods ac­count.

1 Now if God thinke of meanely of these, who are either meere ciuill and politique men, or idle pleasurable Gentle-men, what reckoning doe we thinke hee makes of such prophane vncircumcised vice-gods (as I may in the worst sence best terme them) that sell themselues to worke wickednesse? that giue themselues to all good fel­lowship (as they call it) and to all excesse of ryot (as the Apostle calls it) and that hate to bee reformed: such I meane as hold religion a disparage­ment to Gentry, and feare nothing more, then to haue a name that they feare God, who thinke when they haue gotten an office, they may swear by authority, oppresse by licence, drinke and swill without controll.

2 What shall I say of such? are these Gods, and children of the most high, or the characters of his most holy I­mage? Diuels are they rather, then [Page 41] Deputies for him, Imps of his King­dome, farre better becomming an Ale-bench, then a Shire-bench, and the barre, then a Iudgement seat.

But what shall I say to such mock-god-like Esau's? shall I take vp the words of Moses: if thou wilt not feare this glorious name, The Lord thy God, I will make thy plagues wonderfull, and of great continuance: Or those of Dauid, which perhaps will sit them better, and these times of imminent changes, They know not, and vnder­stand nothing; they walke in darknes, albeit the foundations of the earth be mooued: I haue said ye are Gods, but yee shall die like men, and fall like o­thers. Or will they suffer the Prophets exhortation, who art thou that dread­est a mortall man, Isa. 52. 8. 12. 13. whose breath is in his nostrils, whom the moth shall eat like a garment, and the worme like wooll: And forgettest thy maker, that hath spred the heauens, laid the foun­dations of the earth, that giueth the [Page 42] first and latter raine, that hath set the bounds to the sea, Ier 5. 22. 24. &c. Or will they heare Salomons end of all? Feare God, that will bring euery secret to iudge­ment: or a greater yet then Salomon, Feare him that is able when he hath kil­led the body, to destroy the soule also in hell fire for euermore.

3 Well, the Lord cause them to heare, that hath planted the eare: and plant his feare in their hearts where it is not, encrease it where it is, that there may bee more holy Magistrates, and that the holy may yet bee more holy. And then we hope the other two pro­perties following will more abound, and wee shall spend the lesse time and labour about them: For men fearing God truely, will be also

Men of truth.

Without which, shew of religion 1 is but lying vanity: The third Cha­racter. a glorious profes­sion, but plaine hypocrisie: And cou­rage, if it bee not for the truth and in the truth, is but either Thrasonicall [Page 43] audacity, or wicked impudency. And therefore this character added to the former, ioynes those which are in the forme of Iurates, and ought to bee in all Officers, good men and true.

This stile, men of truth, admits two 2 interpretations, both compatible with the text and theme. A man of truth is either a true Israelite, a true Nathaniel voyd of guile, as truth is opposed to hypocrisie: [...]. or else a louer of the truth, as truth is opposed vnto falshood. One that in particular cases, suits, and controuersies between man and man, counts it his honour ro sift out the truth, maintaine the truth, sticke to it, not suffering himselfe to be misinfor­med by Tale-bearers, Promoters and Sycophants: nor misled and peruer­ted by the false pleading and colou­ring of consciencelesse Counsellours: But brings iudgement to the ballance and rule of righteousnesse, & delights (as the hound doth naturally in sen­ting out the hare) to search and trace [Page 44] out the truth, out of all the thickets and dens of iuggling and conueyance, labouring as much to boult it out by examination in Hypothesi, as the Philo­sophers by disputations in Thesi: be­ing of his temper that worthily sayd, Plato is my friend, Socrates my friend, but the Truth is my dearest friend. Or like Iob, Iob. 29. 16. who couered himselfe with Iustice, and to whom Iudgement was as a robe & a crowne, who when he knew not the cause, sought it out diligently.

3 And for this purpose, a man of truth keeps men of truth about him: and with Dauid, Psal. 101. 7. abandons all lyers out of his houshold: whereas of a Prince that hearkneth to lies, all his seruants are Liers. And of such Iu­stice, which is in truth and for truth, I say (as of olde it was sayd) neither the euening nor the morning star e­qualls it in brightnesse. [...].

4 But withall, I must complaine as of olde, that truth is fallen in the streets, [Page 45] and vtterly perished from among men, Isa. 54. 4. Iudgement failes and stands a farre off, equity enters not. The com­mon trade of the times, being to weaue lies in all cases, especially a­gainst the true seruants of God. And the common weaknesse of the times, to receiue the slanders which are broa­ched and bruited by tongues set on fire from hell: so that he that refraines from cunning, makes himselfe a prey, the Latin whereof was all that Lewis the eleuenth would haue his sonne to learne: [...] and is all the policy that most study and practise. Insomuch that the common by-words are, that when men sweare by faith and truth, they sweare by Idols that are not, names they are and notions, things they are not, nor substances: Iewels they are, but such as vse them die beggers: ho­nourable Ladies and Mistresses they are, but such as follow them close at the heels, may haue their teeth dashed out of their heads.

[Page 46] 5 Well, let deceiuers thus deceiue themselues, let cunning heads and glozing tongues make as much as they will of Tiberius his Art, or the Diuells rather, the father of the Art, of dissi­mulation. In the end they shall proue it to bee most pernicious to the Stu­dents and Masters of it. Let the chil­dren of truth iustifie their mother, which hath the reward of honour in her right hand, and of wealth in the left. And if it should be attended with hatred and crosses for a time, yet hee that is Amen, the true witnesse, yea truth it selfe, will reward them in the end: when hee shall shut out with the dogs, all such as loue and make lies; with whose exhortation I close vp this lincke, and knit with the following, Buy the truth and sell it not, which hee that meanes to doe must be

A true hater of couetousnesse,

Else will Salomons seuerall prouerbs 1 meet in him. The fourth Character. Prou. 17. 4. The wicked giues heede to the false lip, & the lier to a naughty [Page 47] tongue. He taketh the gift out of the bosome to wrest iudgement. Acceptatio mu­neris est preua­ricatio ver [...]tatis Accep­tation of gifts prooue commonly pre­uarication to the truth. It is impossible to be a champion to Truth, and a slaue to Mammon: but hee must loue the one and hate the other. It is best ther­fore to hate the worst, yea the worst of all vices incident to Magistracy: the root of all euill, which if it be not roo­ted out of the Magistrates heart, it a­lone will poyson all the three former qualities required in him. Neither strength, nor religion, nor loue of the truth, shall bee able to preserue him from enchantments of couetousnes.

Which being an inordinate loue of 2 money, [...]. an euill concupiscence of ha­uing more then God hath alotted, or a lawfull course affoordeth: is such a kinde of Idolatry, as transformeth the worshippers of this golden calfe into Idolls themselues, Exod [...]7. making them to haue eyes that see not, eares that heare not: only leauing them hands to han­dle [Page 48] that which peruerteth the eyes of the wise. Deut. 16. 19. It bores out their eyes, and maketh them as blinde as euer was Sampson and Zedekiah.

3 Eyes you know are tender things, and small motes annoy them, euen handfulls of barley and morsels of bread make such men to transgresse: [...] And a drams waight iniected, encline the golden scoles of Iustice to which side they please.

3 There is such a strange bewitching power in Balaams deceiptfull wages, that he that will admit them for Iu­stice, [...] shall soone take them for iniu­stice: if the right hand be full of bribes the left hand must be full of mischiefe. The Diuell as well as the Briber laieth his hookes in this shrap, whereof hee that is greedy, and will needs be rich, falleth into his snare, and many other noysome lusts, 1 Tim. 6. which sincke men into perdition, peirceth their soules with sorrow, their names with reproach: cause them to swerue from the truth, [Page 49] and make shipwracke of a good con­science: Euen the most precious things are vile and cheap in his eyes: to whom money is deare, he will not sticke with Ahab to sell euen himselfe to worke wickednesse for the com­passing of that this soule loueth and longeth after.

But thou oh man of God flie these 4 things, and hate couetousnesse with a perfect hatred. Hate it as Ammon did Thamar, first thrust it out of thy heart, and shut and locke the doore after it. Secondly, Heb. 13. 5. let thy behauiour and con­uersation bee auerse and strange from the loue of money. [...]. Let all sordid and filthy lucre be abhominable: all ill gotten goods execrable; let them stincke in thy nostrils, as ill as Vespasians tribute of vrine.

Shake thy lap of bribes with Nehe­miah. Consider as Bernard counsels 5 Eugenius, [...] How the people may grow rich vnder thee, & not thou by them. Remember the end of Balaams wages, [Page 50] and of Iudas his bag. And wish with Damianus rather to haue Gehazies le­pry, then his curse entailed to thee and thy posterity, & inheritance after thee: fretting thine estate as a canker and moth, consuming your flesh as fire, and crying in the eares of the Lord of hosts for vengeance.

1 But what doe I making my selfe ridiculous to this olde doting coue­tous age of the world: this theme on­ly made the Pharisies laugh at Christ his woes, because they were couetous: And so doe they serue all our caueats against couetousnesse, applauding themselues and laughing in their sleeues, when they behold their bags in the chest, and their lands from off their Turrets, saying to themselues, What is a man but his wealth? What is an office but the fees?

2 There is a text in Esay, that if Paul had the preaching of it, Esay 33 14. hee would make euery groping and griping Fe­lix to tremble, I meane such as the [Page 51] Scripture termeth roaring Lions, ran­ging Beares, Horse-leeches, Wolues, deuouring all in the euening, and lea­uing none till the morning: as well Iudges that iudge for reward, and say with shame, Bring you; such as the Countrey calls Capon-Iustices: as al­so such mercenary Lawyers, as sell both their tongues and their silence, their clients causes and their owne consciences: who only keep life in the law, so long as there is money in the purse; and when this golden streame ceaseth, the mill stands still, and the case is altered: such extorting Officers of Iustice, as inuent pullies and win­ches for extraordinary fees, to the mi­serable vndoing of poore suitors: such false periured Sheriffs, Stewards of li­berties and their Deputies, as for mo­ney falsifie their charges: such cor­rupted Iurates and witnesses of the post, which are as hammers and swords, and sharp arrowes in their brethrens hearts: such cheese-bay­liffs [Page 52] and lamb-bayliffs, as vex the poore Countrey-men with vniust summons to the Assises and Sessions, with the rest of that Rabble.

3 These Muck-wormes of the world, which like the Gentles breede of pu­trefaction, & Beetles fed in the dung, relishing nothing else but earthly things: thinke there is no other god­linesse but gaine, no happinesse but to scrape and gather, to haue and to hold. Let such consult shame to their hou­ses: let such make their offices as ca­sting nets for all fish that come: till they get the Diuell and all: Let them heap vp treasures of wickednesse and treasures of wrath withall.

4 But where there is any feare of God and loue of the truth, let Iohns coun­sell preuaile with them, to bee content with their due wages: Let Paul per­swade them, that godlinesse is gaine with contentation: Salomon, that Gods blessing maketh rich, and adds no sorrow therewith: So shall they [Page 53] follow Iethro's aduise the better, and and prooue compleat Magistrates & Officers: Men of courage, men of religi­on, men of truth, hating couetousnesse.

These are the foure Cardinall ver­tues 5 of Magistrates, of which if all were compounded, and were as emi­nent for them as for their place: and did (as the great Dictator of reason speakes in his Politicks) as far exceede the vulgar sort in those heroycall ver­tues, as the statues of the gods, the sta­tues of men: then would people be­come voluntary subiects, put the scep­ters into their hands, and the law of commanding and obeying become easie, things thought irreparable would easily be reformed.

The third part.

But before I come to make vse of 1 what hath beene sayd, let mee, as the third part of my text, and the distri­bution of Magistracy requires, tell you to whom all this hath beene spo­ken: not to Iudges and Iustices of [Page 54] peace onely, as I feare most haue ima­gined in hearing it: but to all from the highest and greatest, to the lowest and least Instrument of Iustice, from the Gouernour of the thousand, to the Centurion, from him to the Tithing­man or Decinour. To the which an­cient diuision of the Iewish Common­wealth, our platforme agrees in sub­stance. Their Sanedrim or Senate of seuenty, to our Parliament, Counsell-Table, Starr-chamber, Exchequer-chamber, &c. Our Iustices of Assises in their Circuit, and Iustices of peace in their generall commission or domi­nion, & High Sheriffs in their Shires, answering to the Rulers of thousands.

Our Iustices in their seuerall diui­sions, Iudges of hundred Courts and Turnes to their Rulers of hundreds, to whom I may adde high Constables in their places, our Court-leets, and Court-barons, to the rulers of fifties; to whom I adde ordinary Constables in their offices, our cheefe Pledges, [Page 55] Tything-men or Deciners, to their ru­lers of tens. Now all these Iethro meanes, and speakes of euery one of them in their station and degree, con­ceiuing the Common-wealth, as an instrument not well in tune, if but the least of these strings be false or naught.

Contrary to the common and dan­gerous 2 opinion of the vulgar, who to their owne iniury thinke and say, that it matters not for petty Officers, Con­stables and Bayliffs, &c. though they be of the lees and dregs of men; nay, they hold that for some offices, It is pitty any honest men should come into them. Alas, alas, the more sub­iect to tentation & vice it is, the more needfull it is that none other should haue them.

Oh but (say they) a good Iudge or 3 Iustice may help all; they erre and are deceiued; it is no one beame, though neuer so bright, that enlightens all: It is not the light and influence of the fixed starres, though the greatest and [Page 56] highest, but of the Sunne and Moone, and the lowest and neerest orbs that gouerne the world. It is the ground-winde, not the rack-winde, that driues mills and ships. It is in the Ciuill, as in the Ecclesiasticall body: if Bishops be neuer so learned, and the parishio­nall Minister negligent, worldly, proud, or blinde S ^r. Iohns, the people perish for want of vision.

4 What can the Superiour doe, if the Inferiour informe not? what can the eye doe, if the hand and foot be croo­ked and vnseruiceable? yea, not only if such as be organs of Iustice, such as haue places of Iudicature: but if the media and spectacles of the sense will yeelde a false report, how shall the common sense make a right iudge­ment? If Pleaders and Attourneyes will colour and gloze, if the Clarkes and Pen-men make false records, may not any of these disturb or peruert Iu­stice? if the least finger or toe of this body be distorted, I meane Iaylor or [Page 57] Sargeant, or any other that should execute Iustice, be remisse and slacke, then must the Dutch-mans prouerb bee verified, Looke what the bell is without the clapper, Quod campana sene [...] & apud [...]. such are good lawes and iudgements without due execution.

Thus we see in this curious clock­work of Iustice, the least pin or wheele amisse may distemper & disorder all: but if care were had to frame all these parts of the building according to the plat-forme of this skilfull Architect, what an absolute harmony of the parts, what an exact perfection of the whole; yea, what golden times should we liue to see?

Hearken ô yee mountaines and lit­tle 5 hills, Application. you Rulers of thousands, you Rulers of tens, you reuerend Sages of the Lawes, you worshipfull Knights and Gentlemen of the Countrey: yee listen to this charge of Iethro: ye of the meanest place of the common-welth, weigh not things nor persons at the [Page 58] common beame of custome and opi­nion, but at the golden standart of Gods Sanctuary, with these Gold­smiths waights of my text: which if I shall perswade you to doe, I feare that wee must say with the Psalmist, that sonnes of men Beni-Adam, Psal. 62 9. yea the cheefest men Beni-ish, to be layd vpon the ballance, will bee found lies and lighter then vanity: heere money will not make the man, nor craft carry it away. Euery Nabal of mount Carmel, nor euery Achitophel may not bee ad­mitted.

6 This text saith to euery timorous, prophane, falsharted, couetous per­son, as Samuel to Saul, God hath rent thine office from thee: and bestowed it on thy better: or as the Scripture of Iudas, let another more worthy take his place: if this order & rule of triall might take place, how many would bee turned out of commission? how many would bee offici perdae? how would benches and Shire-houses bee thinned?

[Page 59] As for this present, to the which 1 God hath called me to speake (for if I had called my selfe, I could not nor durst not speake) giue me leaue with­out offence, to speake that plainly and openly, which I conceiue inwardly: when I haue come into the Shire­house, sometimes to obserue the state of it: it hath presented it selfe to my view, not vnlike to that image of Da­niel, or picture in Horace, or table of the Popes of Rome, which for memo­ries sake I reduce to these two Disticks

The head of golde. And with such 2 honourable Iudges God hath vsually, & for a long time blessed this circuit. If I had euer heard other of these pre­sent, I durst not giue titles, lest my maker should condemne me: yet be­ing vnknowen to mee but by fame, which hath spoken all good: I desire [Page 60] you to prooue and waigh your selues by Iethro's waights, and accordingly to haue peace and approofe in your owne consciences, before the Iudge of all Iudges.

1 The shoulders of siluer. A worthy Bench, yet mingled with some drosse, and not so refined as I haue knowne and seene it, like the skie in a cleere euening, bespangled with bright stars. Many such there bee at this present, God be praised, religious and able Iusti­ces, and so many, as I beleeue few o­ther Benches are furnished withall, yet in this siluer I feare some drosse, some whose skill & ability the Coun­trey doubts of, being conceiued to be either so simple or so timorous, that they dare meddle with none that dare meddle with them: or else so popular they will displease none. The Diuell himselfe they say may keepe an Ale-house vnder their nose. Others whose religion they cal into question, at least for the truth, and for the power of it: [Page 61] vnlesse religion may stand with com­mon swearing, with drinking, with familiarity with Papists & Recusants, with vngouerned and vngodly fami­lies, voyd of all exercises of religion, fraught with spirits of the buttery, Ruffians, Ale-house-hunters, and such as are the Sin-tutours and Sin-leaders to all the Country about them. I hope there bee but few such, I could wish there were none at all.

The brest and belly of brasse, the 2 strength of the Countrey, in which rancke I account the great Inquest, Iury-men and Constables, of which number how few make a conscience to present disorders according to oath, or that know and regard the bond of an oath?

The legs and feet of iron and clay, 3 or mire. Indeed the very mire and dirt of the Countrey, the Bayliffs, Stew­ards of small liberties, Bum-Bayliffs, Iaylours, &c. if Beelzebub wanted of­ficers, he needed no worse then some [Page 62] of these: what mysteries haue they to vex the poore Countrey-men with false arrests? and by vertue of that Statute tying euery Free holder of forty shillings per annum, to attend the Assises, but I list not to stirr this sedi­ment of the countrey too vnsauoury to be raked vp in a sermon.

4 Oh that some Iehosophat would vi­sit and reforme, or that you Iudges in these your dayes of visitations, would redresse some part of these greeuan­ces, and reduce all to this Idaea of Ie­thro's, which indeed would make an Heauen vpon earth amongst vs. An Vtopia I feare some will say, too good to be true, Ob. obiecting to me as to Cato, that hee not discerning the times hee liued in, looked for Plato's Common­wealth in the dreggs of Romulus. And so that these Magistrates thus limbed out, might be found in Moses golden age of the world, but not in these lees of time.

5 To which I answer, Answ. that if Iethro [Page 63] were now to giue aduice, hee would double the force of it: If Dauids rea­son bee true, it is now high time for God to worke, for men haue destroy­ed his Law: Was there euer more neede of courage then now, when sin is so audacious? of truth, when Esaw­isme? of religion, when hypocrisie and iniquity? of contentation, when the loue of the world so abounds? The onely way to repaire these ruines of the dying world is to renew gouern­ment to the primitiue beauty of it: the face whereof I haue now shewed in this excellent Mirrour or Looking-glasse: so you goe not away, and for­get both the comelinesse and spots it hath shewed you, but wash and bee cleane, and such as it would haue you to bee.

There being nothing else remai­ning 6 to your perfection, and the peace of the Common-wealth, but this one Item following in my Text, requiring assiduity and diligence.

[Page 64] Let them iudge the people at al times, The fourth part. &c.

1 A most needefull caueat in times that loue ease and priuate employ­ments, with neglect of publique. Sit­ting in the gate is perpetually neede­full. Diligence in hearing and ending causes would preuent that greeuance of delayes, which occasioned Iethro his discourse. How doe you thinke it would haue affected him, to haue seen six or seuen I haue heard sixteene sums set vpon one suit. These our English delayes being (as Marnixius complayned) worse then the Spanish strappadoes.

2 And it is fit, though publique and generall courts haue their Termes, yet that particular audience of petty gree­uances should haue no vacation.

3 Many are the suits and controuer­sies, many are the criminall offences that neede continuall inspection. Let him therefore that hath an office, at­tend to his office with cheerefulnesse; hee that hath no leisure to heare his [Page 65] neighbours causes: Let him (as the woman said to Philip) haue no leisure to beare office. Cursed is he that doth the work of the Lord negligently, and with holdeth his hands there from.

You Gentle-men complaine often 4 of Idoll shepheards, dumb dogs, &c, in the Ministery. But how many such in the Magistracy? Some in com­mission, that neuer sit on the Bench but for fashion: Constables that are but cyphers in their place. Forsooth they will be no pragmaticall fellowes, no busi-bodies to trouble the Coun­trey. Is there no mean between busi-bodies and tell-clockes, between fac­totum and fay't neant.

From this neglect comes that 5 wrong and iniury to the Assises, that such petty causes, trifling actions and complaints trouble these graue and reuerend personages, which a meane Yeoman were Iudge fit enough to end in a chaire at home: when the whole Shire must be troubled to heare [Page 66] and iudge of a curtesie made out of the path, or a blow giuen vpon the shoulder vpon occasion of a wager, or such like bawble-trespasses which I shame to mention. And to punish e­uery petty larceny, euery small ryot or disorder, which lighter controuer­sies and faults, if particular Officers would comprimize & redresse in their Spheares, these greater Orbs should not be troubled with them.

6 Then indeed would that follow, which Iethro assures Moses of in the last part of my Text, The fift part. ver. 23. If thou do this thing (God so commanding thee) then shalt thou & thy people endure, & al this people shal go quietly to their place.

1 An admirable emolument of Ma­gistracy & sufficient reward of all the paines of it: that they and the people may go home in peace, sit vnder their vines and fig-trees, follow their cal­lings, and that which is the cheefe Iewell of all, may lead their liues in all godlines and honesty. That the gold, [Page 67] blew and purple silke might shine and glister within the Tabernacle, the out­side was couered with red skins and goats haire, such a shelter is Magistra­cy to Gods Church and Religion. Nebuchadnezzar was a great tree, and euery particular Magistrate a little one vnder whose boughs people build & sing, and bring vp their young ones in religious nurture, euen foster-fathers as Ioseph in Aegypt. Such were the rich & religious times vnder Dauid & Sa­lomon, & vnder such as are described, Esa. 32. which whole chapter is worth the reading, as a iust Commentary vp­on this poynt: setting foorth the feli­city, quietnesse, plenty, vertue and piety of iust Gouernors, as are hiding places from the winde, and refuges from the tempest, riuers of waters to to dry places, and as raine to the new mowen grasse, &c.

Such also were the times enioyed 2 by the Church vnder Constantine, de­ciphered as I take it, Reuel. 8. when [Page 68] there was silence in the heauen about halfe an houre, the golden vialls filled with sweet odors, the prayers of the Saints ascending as a pillar of smoke vp to heauen.

3 Of these times see Panegyricall Sermons, and Encomiasticall discour­ses storied of olde, Euseb. lib. 10. and one of them at large recorded by Eusebius, which whole booke is nothing but an Elogi­um of those peaceable dayes, wherein the Church was edified & multiplied. The Common-wealth being to the Church, as the Elme to the Vine, or as the garden to the Bees; the flourishing of the one, the thriuing of the other; and the disturbance of the one, the disquiet of the other.

4 How can men either attend Gods seruice or their owne worke, when they are molested at home with drun­kards, barretors, quarrellous persons, when hurried vp to London with suits. As I haue knowen a Constable mole­sted with fiue or six actions, for an act [Page 69] of Iustice, in punishing vice according to his office. With what bitternesse of spirit do men groane vnder delayed and peruerted Iustice, when it is tur­ned into Hemlocke, and turnes them out of their wits, some of them swou­ning at the sight of their orders, as I haue heard from credible eye-witnes­ses, others ready to destroy them­selues, their aduersaries, yea and som­time their Iudges.

Oh the benefit of good Magistrates, 5 It is an vnknowen good, as the Coun­try-man in an ancient Poet, when hee had met with all, feelingly cries out, that hee had found that summum bo­num, which the Philosophers so much sought after, hee now enioying more sweetnesse of little, then of great reue­nues in troublous times. Surely, wee Christians ought to prize it as the meane of our greatest good, of our peaceable frequenting of our Chur­ches, and our seruing of God. Mar­chants make a higher vse, & are more [Page 70] glad of a calme then common passen­gers: so should wee Christians then Heathens, by how much wee may and ought to improoue it for richer ends of Gods glory, and the saluation of our soules.

6 Lord what manner of persons ought wee to bee in all godlinesse and honesty, which enioy such length and latitude of Halcion dayes, as wee doe; the tithe whereof, not onely former dayes, but our neighbour Nations would now be glad of.

7 God giue vs the vse and fruit of them, continue and encrease them, which will then bee, when this Text shall bee most studied and practized. Then (as Amos speakes) shall iudge­ment flow as waters, and righteous­nesse run downe as a mighty torrent; or as Dauid, Then shall the earth en­crease, all people shall praise God, and God euen our God shall blesse vs, and all the ends of the earth shall feare him. And so I make Iethro's preface [Page 71] my conclusion. I haue giuen you counsell this day: Hearken to my voyce, and the Lord God bee with you all. Amen.