THE JUDGE'S SCRIPTURE, OR, GOD'S CHARGE TO CHARGE-GIVERS. A Sermon Preached in St. Nicholas Church of Newcastle upon Tyne, before the Judges, Justices, and Gentlemen of the Town and Country, at the Assizes holden there the three and twentieth day of July. 1635.  
By Francis Grace, Master of Arts, and one of the Preachers in the same Town.  Ye shall do no unrighteousness in judgement. Leu. 19 15. He that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppression, that shaketh his hands from holding of Bribes, that stoppeth his ears from hearing of Blood, and shutteth his eyes from seeing of evil, he shall dwell on high, etc. Isai. 33. 15. 16. 
LONDON, Printed for Robert Milbourne, and are to be sold at the sign of the Unicorn near to Fleet-bridge. 1636.   

TO THE RIGHT WORSIPFULL, Sir Peter Riddel, Knight and Mayor; to Sir Thomas Riddel, Knight and Recorder; to Sir Lionel Maddison, Knight and Alderman, and to all the rest of his worthy Friends, the Worshipful Aldermen:  
As likewise to the Worshipful, Mr. Leonard Carr, Sheriff, and the other late Sheriffs of the Town and County of Newcastle upon Tyne. FRAN: GREY wisheth what is most worthy of wishing▪ Grace here, and Glory hereafter.  
RIght Worshipful, and ever much respected Friends, I find it commanded under the Law, that he who had not a Lamb to offer 
Levit. 5. 7. 11.  in Sacrifice, was to offer two Turtle Doves, or two young Pigeons; and if his sufficiency could not reach thereunto, than the tenth part of an Epha of Flower was accepted: And it is written of Lycurgus, that he enjoined the people to offer little Sacrifices to their Gods; For (saith he) they respect more the inward Affection, than the outward Action. What my hearts desire is, and ever hath been, to express my thankfulness to your Worships for your many favours, God who best knows my heart, is by his all-seeing eye insighted therein; yet what to offer that might any way proportionate your Bounties no way having, presuming upon your accustomed courtesy, that you will not disdain a small tribute of gratitude where a greater is denied, I have here made hold to commend to you my Patrons, the Patronage of this my poor and small Labour, assuring myself that you will more tender the Author's inward Devotion▪ than his outward Oblation: Which, I present to your Worships, not after a Ceremonial Submission, but as a Serious and Real Testification of my bounde● Duty: The bashfulness of my Disposition, and just consciousness of mine own unworthiness, were just Remoraes to stay me in this bold attempt to come into public; Yet the due and daily experience that I have had, and now do enjoy, of your kind acceptance, became a sufficient attractive to countervail all other retractive discouragements. I do hereby expect to come under the lash of rash Censure, yet had I rather be unjustly taxed by the Uncharitable, than continue ever guilty of that Capital crime of Ingratitude. Affection, to you (as I do most sincerely profess) not any desire of Ambition to myself was that, together with the motion of some friends which pricked me forward to this rash enterprise: Let it have but what I heartily desire, God's favour, your Worship's acceptance, the Reformation of such vices as therein are justly taxed, and the Practice of such duties as are therein pressed, together with the Readers favourable Construction, and then it hath all that either it can beg, or the Author can expect. And I justly hope, that what not long since found your well-liking after your attentive and judicious hear, will not in so short a time meet with the poison of many malignant tongues: However it fare with others, let it I beseech you, crave your Worship's gracious eye of Patronage. I need not to relate unto you in how many respects it is your own, when in so many respects the Author confesseth himself to be yours▪ Receiving my Birth among you, my Education in part from you, & now for the present, the chiefest means of my Sustentation, under God▪ by you. But whilst I strive to express thankfulness, that I might not be judged basely to flatter, as knowing that the sounding out of your Praises is no such pleasing Music to your ears; Let this suffice that I Dedicate this my poor pains unto you, and I shall never cease to breathe out my hearty prayers to God, the true Patron to us all, for your health and happiness, as also for the Peace, Plenty, and Safety of that flourishing Corporation, wherein you are placed Magistrates; which that you may the better Govern, and execute the trust reposed in you, Give me leave to say to you in the Apostles words, wherewith I will conclude: Let the Peace 
Coloss. 3. 15.  of God rule in your hearts, to the which ye are called in one body, and be ye thankful, and my love be with you all in Christ jesus. Amen.  
From my Study in Newcastle upon Tyne, this 1 of December, 1635. Your Worships in all due respects, to his power to be commanded, FRANCIS GREY.   

PErlegi hanc Concionem, cui Titulus (The judge's Scripture, etc.) in quâ nihil reperio sanae fidei, aut bonis moribus contrarium.  
Tho: Weeks Episcopo Lond: Cap.: Domest.   

GOD'S CHARGE TO CHARGE-GIVERS.  PSAL. 2. VER. 10. the latter part. Be instructed, ye judges of the Earth. 
THis Verse and Text, (Right Honourable, Right Worshipful, Worshipful, and the rest Beloved) without Preface or Apology, are nothing else but God's charge by his Prophet, to them who were to give a charge to others; and his holy direction to them, who under him were appointed to give both Correction and Direction unto others.  
In the words be pleased, I beseech you to observe with me these three General Heads.  
First, you are given to consider of the Persons directed: Set down by their Title, They are called judges.  
Secondly, you are to take notice of their appellative Restriction, or restrictive Appellation; which, you may be pleased to call their Circuit, or place for the execution of their Authority. In that they are called, judices terrae, judges of the Earth.  
Thirdly, there is to be considered, the Direction, or Charge itself which is given; and that is, To be Instructed.  Be Instructed, ye judges of the Earth. 
The Point then upon which we are first to enter, and by God's assistance and your gentle patience to handle, is touching the persons directed, here in the Text, called judges. The Prophet David, having in some foregoing verses, spoken of the power and Majesty of the Son of God, & declared how able he is to take vengeance on all those who should dare to oppose him in his Sovereignty; Now fearing that he should chiefly meet with reluctance in Kings & judges, as if because they being Higher Powers, should chiefly presume to oppose the Highest of Powers: Or otherwise, well knowing of what force the silent Rhetoric of the Patterns of great Personages is, either in persuading to good, or in dissuading from evil, he principally directs his speech to them, willing them to learn, and learning to know, and knowing, to acknowledge the Supremacy of the Son of God, and To serve the Lord in fear, as it follows in the beginning of the next verse, whereupon in the Conclusion we must also touch.  
I hope and presume, that I am not in the midst of a Masterless and lawless anabaptistical Auditory; a Sect, that with might and main strives to strike off the head of Government, and would frame the body of Men, like the body of Polyphemus, without an eye, or make it like the confused Chaos of old, that it be, Rudis indigestaque moles. So that I should need to stand much to prove the lawfulness of Kings and judges, and how that there ought to be a Superiority amongst the Sons of Men. If I should go no further than the words here of the Prophet, we find God no way condemning them for being Kings and judges, neither doth he wish and will them to leave these the places of their Dignity, but only seeks to put them in mind of their Duty: Be wise now therefore O ye Kings, etc. How Lawful and Laudable it is that there should be Kings and judges, Counsellors and Magistrates; yea, and how necessarily it stands with the good of the Commonwealth, Scripture confesseth, and Experience confirmeth.  
Whilst we see God in the very first Creation of the World, observing order, and establishing a Superiority amongst his Creatures, willing The greater Light to rule 
Gen. 1. 16.  the Day, and the lesser to govern the Night. And when he comes to the Creation of Man, whom you may be pleased, as it were, to call the Masterpiece of that his Divine Work-manship, Giving him command over the 
Gen. 1▪ 28.  Birds of the air, the Beasts of the field, and Fishes of the Sea. Whilst we see Noah, a Commander in the Ark; Abraham, to be a chief Precedent; Moses, to be a Ruler; joshua, to be his successor, both to persons and places; Samuel, to be a judge, to go from year to year in Circuit, to Bethel, Gilgal, and Mizpeh, and to judge 
1 Sam. 7. 16. 2 Chron. 19  Israel; David, Solomon, josia, and jehoshaphat, to be Kings; who also gave his express command to his judges. Whilst we behold our blessed Lord and Saviour JESUS CHRIST, no way overthrowing, but still seeking to establish Christian government, paying Tribute, bidding to give Caesar his due, and content to be brought before Pilate his judge; Paul also answering submissively before his judges & giving it in express charge, that Every soul should be subject to the Higher powers, to 
Rom. 13 ●.  Kings, and all that are in authority, and that not only for fear, but for conscience sake; for that the powers which were, were ordained of God, the thrones▪ of heaven and earth being not contrary, but subordinate.  
These, with many more instances which might be used, may serve to stop our mouths, that we do not 
Verse. ●.  dare with those wicked ones, in St. judes' time, To speak evil of Dignities, but humbly to acknowledge them to be the breathing Images of the most high God. If we compare the body Politic to the body Celestial, there we find an Hyerarchy; the Apostle therefore speaks 
Coloss. 1. 16.  of Principalities and Powers, Dominions and Thrones; mention we find made of Cherubins and Seraphins, Archangels and Angels: If to the body Astronomical, 
1 Cor. 15. 41.  the same Apostle showeth us, that One Star differeth from another in glory: If to the body Ecclesiastical, you 
Ephes. 4. 11.  have the same Apostle affirming, How that God hath given to some to be Prophets, some Apostles, some Evangelists, and some Pastors and Teachers: If to the body Natural, there we see all the members of the body to be guided by the governance of the head: If to a body occonomical, the Apostle showeth us, and observation may teach us, that as there be vessels of gold, and vessels of silver, so also, vessels of inferior mettle: If to the body Military or Martial, if there were not Generals, Captains, and the like Officers to command, as well as the common Soldier to obey, there were but small hope of victory: If to an hive of Bees, there this superiority is, Ipsius naturae thesis, the very instinct of Nature hath taught them to acknowledge a King, Et Rege incolumi mens omnibus una.  
If likewise we shall resemble the Common wealth to a Ship, the Orator could tell us, that Alij sentinam hauriunt, alij plumbum inijciunt, & alius clavam tenet, some are ready to pump, some to sound the depth by casting in of the plummet, and some also to sit at the stern. If lastly, to an Instrument of Music, there we see the sweetest harmony to arise from differing notes. Thus in the Common wealth, God will have an higher and a lower; some to govern, and some to be governed; some to command, and some to be commanded. Vbi est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ibi est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, want of Government causeth confusion, and equality breeds but contempt: where all will rule, there is no rule; where there is none to rule, there is all misrule: to rule, and to rule well, and to be well ruled is the very bond of humane society. God, we further know, hath set such a majesty in the face of lawful authority, that it works confusion, many times in the face of wickedness, to dare to approach nigh it: and if the visible powers were not often more praevalent with the Sons of men, than the invisible God, the world would soon be overrun with outrage: were not Authority ready to curb the insolences of the stubborn, what Incests, what bloodsheds, what lamentable outcries, and superlative degrees of impiety would not abound? and each day would appear to be that last time, whereof the Apostle speaketh, Men 
2 Tim. 3▪ 2, ●  to become heady, highminded, truce-breakers, disobedient, without natural affection: and every way guilty of the like enormities.  
Kings and judges there then are, Kings and judges there ought to be, the law of God proves it, and the good of the Common wealth approves of it; judges you are, and judges you are of God; you receive your warrant from God, as you receive your Commission from the King. It well becomes you to be most faithful to both: as you are of God, so in some sense, you are even called Gods. I am sure that your judgement is called the Lords judgement, Deut. 1. 17. And you are said, as jehosaphat spoke to his Judges, to judge, not for man, but for the Lord; and the Lord hath promised to be with you in the judgement.  
Behold then, and consider what a near relation God hath to you; and you to God; what shall I then in the first place say, but as God's Judges, to put on God's courage, not to fear the face of men, to learn of God, not to have respect of persons in judgement. The promise of God's presence was that which gave boldness to Moses, to josua, and to many other godly governors. Do as they did, and you may in some measure expect to partake of that favour which they found. Christian courage in the heart of a Judge or Magistrate, is that which helps to put life into those Laws, which are ready to languish for want of due and discreet execution. What are men in Authority more sure to meet with, than distempered and refractory spirits, who hate to be reform, and think that they may sin without control; and if ever sin hath gotten head, and were countenanced both with might and multitude, surely now: and therefore, when more than now, doth it become Judges to be men of courage? It was not without a mystery, that the steps to Salomon's. Throne were supported by Lions; what better might the Emblem or moral thereof be, but to intimate, that a Lion-like courage becomes such as sit in the Seat of Judicature and Judgement? And let it ever be esteemed an especial part of a Ruler's honour, that he dare be just in punishing, whilst others will be unjust in sinning; and that he dare to use his power, whilst they will dare to abuse theirs. job that holy man may very well serve 
job▪ 29. 19  as a pattern to all godly Magistrates, who was able to affirm this of himself, that He did not stick to break the jaws of the wicked, and to pull the prey out of their teeth. And why should not every Judge and Justice, having God's assurance of assistance, arm himself with an holy obstinacy, and learn to prefer justice before the favour and frowns of the stoutest evil doer, becoming friends to all, as they become friends to Justice? yea, what more procures credit to Government, than the unpartial execution of Authority, when great Offenders are forced to feel the smart of great offences? As God knows no honour, no royalty, no greatness in the matter of sin: no more may his Deputies. Connivance at the rebellion of the Mighty, is that which cuts the very sinews of a Commonwealth; neither doth any thing help to make Laws more contemptible, than the making difference of Offenders, that small trespasses should be punished, when great ones are permitted to ride in triumph: when that old Complaint comes again to be in practice, that the Laws are made like unto Cobwebs, wherein the lesser Flies are only taken, and the greater do usually break through, who will not dare at length to sweep them down.  
The intention of the Law is an universal Reformation; now the Magistrate he is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a living Law; and how shall he go through in the indifferent administration of Justice, unless that whilst he puts on the place of a Magistrate, he put off the person of a Friend, and go right on, like the Sun in the Zodiac, with unresisted violence? Say not then when God, a good Conscience, a good Cause, and the Law tells you, that here is Justice to be executed against a great person offending, as Salomon's sluggard spoke, There is a Lion without: I shall incur the displeasure of some great personage. Let not the contents of Agefilaus letters be too prevalent and powerful, Si causa bona pro justitia, sin mala pro amicitia, utcunque parce; neither with Saul, go about to spare the fattest of the spoil for your own advantage, but so strive to proceed, that all both great and small may know, that you bear not the Sword in vain.  
Again in the second place, judges ye are; Gods own mouth you see here honours you with this Title; now what doth more sympathise, or as I may so say, synonamize with Judges, than Justice? So that the very Title of Judges ought to be a continual remembrancer of that virtue which should be a perpetual companion of your places. What can be more peculiar to a Judge, than Justice? The Philosopher could ascribe this property to a Magistrate, that he be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a preserver of that which is just; and jethro, in that his Character of a good Ruler makes this one particular requisite, that they be Veraces, or as junius interprets the words, Rationem 
Exod. 18. 21.  tantum veritatis habentes, according to the usual reading, Men of Truth. Justice is so requisite in a Commonwealth, that it is not only the Grace and Glory of it, but the very Foundation, and as it were, the Cornerstone thereof. Hence that old assertion, Tolle justitiam & quid sunt regna nisi magna latrocinea, The removal of Justice makes Kingdoms to become very Dens of Thiefs. Now what is Justice I beseech you, according to the old Description, but a rendering to every man what is his due; So that it will well befit Judges and Justices, ere that they can pass for currant maintainers of Justice, so to go on with an even and equal hand, that Causes be ever rather heard to speak, than Persons: As you are not to exalt the proud Rich man, so neither to hate the poor Just man; as you are not to benefit for Affection, so neither to punish upon Passion; as you are not to do evil upon Malice, so neither to do good upon Covetousness; as you are not to permit evil to escape Unpunished, so neither to let goodness to go away Unrewarded.  
To hang up a multitude of silly Snakes, who are more than half dead before they come to dye, through hunger, and the noisome stench of a lamentable and base Prison, which I dare boldly say, is more fit for Swine, than for Christian Men; meaning thereby, the Country Jail, a Grievance worthy of your Honour's best Consideration, and due Reformation, wherein Gentle and Simple, both Male and Female, the Debtor and the Felon are turned hand over head, in each respect so woeful, that no Minister dare without great hazard either to his life or health, go to offer in Charity, and to afford Comfort and Instruction to the persons condemned: I say, to truss up only such poor Peasants, Non habet victoria laudem, there is small praise in such Justice: If in the mean time notorious Felons and Outlaws, the very bane and poison of the Country, be not brought in; for Justices and Gentlemen of the Country, to be both niggards of their pains and purses, on that behalf to do good, the King and the country good service: If they shall be brought in, then for Witnesses and Jurors, partly by fear, partly by favour, and partly by bribes to be laid off; for composition of thefts, to be as common as the Thefts themselves; for mischievous Murders, that so crying a sin; for every drop of innocent blood is not only vocal, but importunate with God for vengeance. For these to be buried, and through the greatness of friends to be smothered, for Incest, and Oppressions to walk with outstretched necks, and all the more Grand crimes of the place never so much as once to come into question, this will denote that justice lies a bleeding, this will prove an argument of gasping justice.  
Right Honourable you are called judges, Right Worshipful you are called and sworn to be justices, give, I beseech you, not me leave, but God, in whose place I stand here, as you yourselves are shortly to sit elsewhere, to put you in minds of what God tells me doth become you: Hath God conferred these places of pre-eminence upon you? Non datur beneficium nisi propter officium, Dignity calls for and commands duty, and to whom much is given, of them much shall be required. Know therefore that next to the prayers of the righteous there is no more acceptable sacrifice to God than the upright administration of justice, the blood of Malefactors shed by lawful authority, is no doubt pleasing to the most high God: Governors do even become guilty of those sins which they seek not to reform by justice: what better sight in any state then to see an impudent Malefactor led▪ to the place of deserved execution. There Death may perhaps seem harsh to some, but we must learn of God to know, that there is as well a punishing mercy as a merciful punishing, and cursed be that mercy that provokes to anger the God of mercy; It comes to far short God knows of justice, when Magistrates shall dare to humour the people in their Sins, this is not with Moses to make up the gap and breach between God and us, but to make it greater by connivance. Sin we know is ready by every small approbation to take heart, but if authority once seem to countenance it, and will not punish it through foolish pity, it will soon learn to grow impudent. As therefore you tender God's glory, your fidelity to your Sovereign, the Country's peace, and your own Comfort, suffer not, I beseech you, the great and outrageous sins of these Northern parts to pass with a bare giving of them in Charge, or to escape with a Slender reproof. Thus to do, is only to shave that head, which deserves by justice to be cut off; this is like to a weak dosis that moves, but removes not the corrupt humours in the stomach, it is a breach of justice not to proportionate the punishment according to the Sinne.  
Again give me leave yet once more to touch upon your title: Such as are judges have there name from there office, nomen ab officio convenienter habent: judgges they are so called, for that it is there office to judge; now, who knows not that judging doth imply a deliberate action? So that it will be required that to right judging there go along serious consideration, and mature deliberation, that nothing be done rashly, nothing be effected▪ unadvisedly. And as you are God's judges, it may well become you to learn this manner and Method of proceeding even from God himself, who in the Sentencing of sinners went no way precipitately to work: when our first Parents had sinned, GOD first enters into parley with them, ere that he give them their deserved Doom; so likewise he examines and questions Cain before he doth 
Gen. 18. 21.  sentence him, and when the Sins of Sodom cried loud for vengeance, I will go down, saith God, and see whether or no, they have done altogether according to 
Deut. 1. 17.  their Cry: What God practiseth thus in himself, he gives in precepts to his Deputies, You shall not respect persons in judgement, butye shall hear both small and Great: So when jehosophat comes to give direction to his judges, he wils them again and again to take heed what they did: the Poet could say thus much: 

Ovid de Trist.  judicis officium est ut res ita tempora rerum querere.   
To consider aright of matters, to poncer times and well to weigh all circumstances, well becomes a judge: Mature and grave deliberation, hath ever been esteemed the Midwife to help to bring forth a good action; Temeritas judicis est calamitas innocentis, The judge's temerity proves the guiltless persons calamity, Et judicium temere darum, non tamest judicium, quam judicis vitium. An over hasty sentence, deserves an hasty repentance. The Grecians they placed justice betwixt Leo and Libra, and many are accustomed to protrature Justice with a balance in her hands, thereby intimating, that as men in the places of justice ought to be stout hearted, so they ought to Balance all actions and causes; so that it cannot but much tend to a judge's honour, wisely to weigh and judiciously to ponder, and not postingly to pass by the poorest man's matter: watchful diligence than will prove a virtue most suitable to 
Exod. 18 13.  men in places of authority, like Moses, of whom it is said, that he sat from morning till evening to judge the people. He that is diligent in seeking after these dignities, but having attained unto them, care not which way things go, he is sick of Caligula's disease, who was bonus servus, sed Dominus nequum; or as it was reported of Galba, that there was much rejoicing at his entrance, & the people thought that they had done a good days work when they had made him Emperor, but he was not long in, till they began to change there note; for they found by woeful experience that they had met with a careless and cruel governor. It is woeful when it is either with Magistrates or Ministers as Pope Vrban writ to a Prelate in his time very scoffingly, Monacho fervido, Abbati calido, Episcopo vero tepido, & Archiepiscoposrigido, The higher in means, the worse for manners. There is then good hope, when judges, and all, in all places of precedency, can say with Adrian, Non mihi sed populo; or as it was affirmed of Caesar, Ipse se non habuit postquam mundus habere caepit Prineipem, When he became a Governor, he ceased in a manner to be his own. And happy sure that People, that Place, that Commonwealth, whose Rulers thinks no time to long, no pains to great, nor no patience too much, whereby they may glorify God, and seek the people's good, in the appointed places of their dignity: who are so desirous to study the Art of Government, that with Caesar they can be content to divide the night, still reserving one part to ponder of the people's peace and safety.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer Iliad.  It becomes not, (could the Greek Poet say) a good Counsellor to be to great a sleeper. It is said of Aegisilaus▪ that through his care of the public good, he could scarce get time to be sick. Right Honourable then, and Right Worshipful, Hoc agite, mind chiefly that, to which you are now chiefly called, let your natures become answerable to your names, so shall we have cause to bless you, and to bless God for you, to bless the care of our gracious Sovereign through you, and justly to think ourselves blessed in you.  
And thus from the first general, we proceed in order unto the second; which is, to consider of the Appellative restriction or Circuit, being here called, judices terrae, judges of the Earth.  
Many may be the reasons of this denomination, which the time, and your Honours weighty occasions will but permit to name. First, what is the subject matter of your judgement, it is but the things of this Earth, Lands, Livings, Liberties, Lives, and the like, all appertaining to the Earth, Quae supra vos nihil ad vos, the souls of men come not within the compass of your judgement. Secondly, the place of your residence and abode, the place also where you do execute your office of judicature, it is the very Element of this Earth. Thirdly, those who are the proper object of your judgement, they are not Angels and Spirits, but mortal men, they are such as are but dust and earth. Fourthly, you yourselves considered at the best, you are no more than a lump of Earth, Earth by creation, and to be Earth by corruption; he who was ready to call you Gods, was as ready in the next words to tell you, that you should dye like men. It was the voice of God by his Prophet, commanded to be proclaimed, 
Isai. 40. 6.  That All flesh is grass, and all the glory of man is as the flower of the field. The supremest Monarch hath no more power to detain his spirit in the hour of death, than the meanest member; Sickness, and all other the Harbingers of death, as not afraid of their Crowns and Sceptres, of their glorious robes, and sumptuous array, dare without respect cease upon the very best of the Sons of men. You do therefore bear those▪ Ensigns of honour but in earthen vessels: Let not therefore, I entreat you, the eminency of your places so transport you, as to blot out of your minds the remembrance of your Mortality, but let the assurance of death and of judgement after death, be as continual Watch-bells▪ to will and to wish you to go on with care and Conscience, with humility and meekness, that as it was said of Valentinian, so it may be said of you, the people knew not whether they had Dominum, or Patrem, a Lord or a Father, with such a sweet awfulness did he govern. Humility in the places and persons of authority is a Virtue not more rare than commendable, and yet Saint Bernard's rule is, that Quanto quisque est sublimior, tanto debet esse humilior, The higher in Majesty, the humbler in mind; like the ear of Corn the fuller it is the more it stoops. It was an excellent Commendation that St. Cyprian gave Aurelius and Celarinus, In quantum gloria sublimes in tantum verecundia humiles fecit, donec nihil in honore sublimius, et nihil in humilitate submissius fuit. How much honour did exalt them, so much did Modesty humble them, that Meekness and Majesty met together, Greatness and Goodness kissed each other; in one word, you are but Judges of earth, you are dust and ashes, dust and ashes therefore be not proud. Again in the Fifth place, you are called judges of the earth, and why so, but to confine you to your proper places, to put a difference and distinction between you and another judgd, whose jurisdiction is of a larger extent, in that he is, et cali et terre iudex, Judge both of Heaven and Earth, Judge of quick and dead, and as Abraham spoke, judex totius mundi: Shall not the Judge of all the world do right. Gen▪ 18. 25. When man judgeth man, there is but earth judging earth, but when God comes to judge man, than there is Heaven judging earth, as he is called 
1 Tim. 6. 15.  King of Kings, and Lord of Lords, so also may he be entitled judge of Judges, and shall without respect of persons render to every man according to his works: 
Coll. 4. 1.  Wherefore as Saint Paul willed Masters to do unto their servants that which was just and equal, remembering that they also had a Master in Heaven: So may it be said to judges to do only that which is just and equal to every man, remembering that they themselves have even a judge in heaven. Let not then gifts taken either by yourselves, or servants, blind the eye of justice; if you do, be sure that he who shall judge the Secrets of men by JESUS CHRIST, shall disclose them to your 
Eccles. 12. 14.  shame, for He shall (saith Solomon) bring every work to judgement with every secret thing, be it good or be it evil. Whilst the Psalmist calls you Gods, he would have you to be Gods for disposition, upright and just▪ withal, this title may imply that your Courts should be like Heaven, void of guile, and free from all injustice; nay more, it also wills, that your Attendants should be like unto Saints and Angels, innocent in respect of all corruption. I wish therefore that both you & yours would say to corrupting Clients, as Simon Peter said to Simon Magus, You and your money perish. Be of samuel's integrity, and you may boldly speak with samuel's alacrity. If therefore the poor, the fatherless and widow shall repair to your Gravities, as Noah's Dove did to the Ark for refuge, or as the sparrow is said to fly into Zenocrates his bosom, for shelter from the pursuing Hawk; oh do not pocket up their Petitions without pity, but strive with holy job, to be eyes to the blind, and to be legs to the lame; cause, O cause the Widow's heart to go away dancing for joy.  
And now in order it follows to proceed to the handling of the third and last General, which concerns the Direction itself, in these words, Be instructed; or as it is in the usual reading, Be learned: What more wholesome precept could the Prophet here give in charge to Judges, than to be instructed. Nescitis, said one very well, quanta bellua sit imperium, Government is not such an easy task as many make it, and as the most account of it. The right managing of Authority, and the swaying of the places of Supremacy, is called by that ancient Father Greg. Nazian. orat. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Art of Arts, and the very Science of Sciences. And why so? First, for men in Authority to make their own lives an Exposition of that Law, whereof they are made to be Magistrates, hic labour, hoc opus est; for by how much greater is the authority, by so much the more spiteful is the malignity of that our mischievous enemy, who in the fall of one great one, seeks the foil of many. Likewise, to bring to unity a many-headed multitude so divided by Action, by Faction, and in Affection, how hard is it, unless that Governors be instructed, and so Wisdom be made to sit at the stern of Government; that doubtful matters may be decided, Controversies comprimized, Causes weighed, abuses respectively punished, dangers prevented, Affairs managed, cunning conveyances brought to light, the falsehood of the seeming simple discovered, and that Justice be sincerely executed. How stands it most requisite, that Kings be wise, & that they be learned who are judges of the earth: It was therefore not without very good ground, that God 
Deut 1. 13.  gave that in command to Moses to take Wisemen, men of understanding and men known among their tribes, and to make such to be rulers over them. Learning and instruction suits so well with persons in places of eminency, 
Prov. 8 15. 16  that we find Solomon, bringing in Wisdom thus speaking of herself, By me King's reign, and Princes do decree justice. Pythagoras' his position runs much in the same strain, Tum demum fore rempub: beatam, cum aut sapientes regere, aut reges sapere caepissent, then is there hope of happiness to a common wealth when wisemen govern, or governors do begin to become wise, wherefore that which was Salomon's prayer, may well suit with every superior, Cor intelligens da domine servo; Lord give unto thy servant an understanding heart.  
But what instruction, what learning is it, that David here would have Kings to know, and Judges to obtain? that he shows immediately in the next verse, which is to serve the Lord with fear. For according to the Wiseman's assertion it is timor domini, that is, initium sapientiae, 
Prov. 9 10.  The fear of the Lord is the beginning of wisdom, Nay more, this serving of God in fear it is the tie and knot, the very groundwork, of all true faithfulness betwixt God and man, betwixt sovereign and subject, betwixt pastor and people, betwixt the Judge judging, and such as are to be Judged by him. Remove but this, and you overthrow the building of goodness itself. Hence St, Bernard, Omne virtutum adificium illic● vergit in pracipitium, si timoris domini amiserit prosidium, banish God's fear and give immediately possession to all follies: It was the ground of Abraham's fear, and that most justly, to be slain coming into Abimelecks' land, when he considered that there was not Timor Domini in terra, The fear of God was not in that Land. 
Gen. 20. 11▪  And assuredly if God's service and fear be cast behind our backs, farewell care and conscience, both in Magistrate and Minister, farewell the true ground of goodness, even in all.  
And to what chiefer cause can we ascribe the generality of sins now among us, and swarming in this Northern Climate, than the daily blaspheming of God's name, the continual profanation of his Sabbath, and other Holidays, disloyal to Magistrates, disrespect of Ministers, Murders, Depopulations, Oppressions, Surfeiting, Riots, Drunkenness, daily Thefts, and all the rabble of rebellious sins; but to this one corrupt Fountain, Men have not learned, and which is worse, they will not seek to learn to serve the Lord with fear. It than becomes Judges, and all others, called to places or dignity, first, and principally, to look to this lesson, that with godly joshuathey may be able to say, I and my house 
Iosu. 24. 15.  will serve the Lord; that as they are above others, so they may strive to go before others in this, which will really make them to be more glorious than others: Prepositi vita est subditorum regula, & quod facit faciendo jubet: 
Cyprian.  Your carriages being Superiors, carries a commanding power along with it; whether it be in vice or in virtue: your faults, as likewise ours of the Ministry, are like the Eclipses of the Sun, which helps to bring Detriment to these sublunary bodies: you are as the principle Wheels in a Clock, or as the Heart in the Body; and therefore, as He who hath called ye to these dignities is holy, so ought ye to be holy in all manner of conversation.  
But though this instruction of serving God in fear, begin at home, yet it must not end there; for it most nearly concerns such as are in high places, that they endeavour, to make their power to serve for the furtherance of God's true Religion and virtue, that men be brought to serve the Lord with fear; this well learned, will teach what it is that we owe to you, and you to us, what we both owe to our King, and what indeed we all owe to God: Fear God, and depart from evil (saith Solomon;) God's fear is to sin, as the banks are to the raging waters of the Sea, to keep 
1. Pet. 2. 17.  them within compass: Fear God (saith the Apostle) and honour the King; the one helps to bring on the other, for make Subjects truly religious, and make them all in all: wherefore it concerns judges, and all Christian Magistrates, that Ab jone fit principium, that in the first place they have an eye to the honour and service of God, to be more tender, touching wrongs offered to God, his worship, and service, then to their own particular persons: we dwell, and long may we dwell under the guidance and government of a wise and religious King, who labours by all means, that God's worship and service may be preserved, and his word may be purely preached. Your Honours are sent out as eyes to espy out offences, and to see to abuses: Be faithful then to God, to your King, and be true to God's fear. Let the service of God be as dear to you, as the apple of your eye, and be not respectless of his honour, who hath been so respective of yours. And now, Right Honourable, good luck have you with your Honours, ride on, and my heart's desire shall ever be, that he who is one day, to come riding upon the wings of the wind, may ride on with you, to assist, to direct, and to encourage you in the seat of judicature and judgement; that you may so faithfully discharge the same, that the Country may have cause to bless you, Posterity cause to praise you, the Wicked cause to fear you, the Righteous cause to commend you, the Magistrates about you cause to thank you; we of the Ministry cause to pray for you, all cause to love you; your Prince at your return cause to approve of you, and the great judge of Heaven and Earth, in his due time, of his infinite mercy▪ cause to welcome you with that joyful, Euge: Well done thou good and faithful Servant, thou hast been faithful in a little, come and I will make thee Ruler over more, enter into thy Master's joy: Into the which joy, the Lord God in his appointed season, bring us all for his Son Christ jesus sake, to whom, together with the blessed Trinity, be ascribed, as is most due, all Honour and Glory, Praise, Power, Majesty, Might and Dominion, both now and for evermore,  
Amen.  
FINIS.