MOSES AND JETHRO: Or the Good Magistrate:  
Containing sundry necessary admonitions to all Majors, Governors, and Freemen of Towns Corporate, as they were delivered in a Sermon at S. Mary's in Dover on the Election Day.  
By IO: READING.  2 CHRON. 19.6, etc. Take heed what ye do: for ye execute not the judgements of man, but of the Lord, and he will be with you in the cause and judgements. 
LONDON, Printed by john Legatt for Robert Allot, and are to be sold in Pauls-Church-yard at the sign of the Greyhound. 1626.   

To the Right Worshipful the Mayor and jurats of Dover: To the Majors, Barons, and Freemen of the Cinqueports: Grace and peace be multiplied in jesus Christ.  
RIGHT WORSHIPFUL,  
I Have tendered these Meditations to your so general Patronage, because you all have one interest in them; In as much as you all make one body. I am not ignorant, that they are neither accommodated to the excellency of these times, nor the curiosity of such as will not abide wholesome Doctrine; I do know, that (to guilty consciences, and carnal minds of men not so much proposing to themselves reformation, as formality in hearing) all plain and home-put reproofs are like acrimony of medicines to green wounds: I remember that truth, by reason of our corrupt will and perverse affections, is fruitful in begetting enemies; neither am I to learn this out of mine own particulars; it was ever so with the Prophets, Apostles, Martyrs▪ yea and Christ himself: yet have I (without care, what the unreformable shall think, or say of my plain dealing) addressed these exhortations to those few of many amongst you, who (duly considering how heavily it importeth us to admonish sinners, 
Ezek. 3.20.  lest their blood be required at our hands, to cry aloud and spare not, to show the people their transgressions, 
I●●● 8.1.  and the house of jacob their sins) will not therefore think we are become their enemies, because we tell them the truth, but remember how necessary the greatest instancy, and roundest warnings now are in these dangerous times, wherein the dreadful hand of God, hath in our late visitations, pointed out the neglect, connivance, and impunity, begetting that cursed liberty of sinning, for which the wrath of God cometh on the children of disobedience: and, that (since we must all indifferently appear before the tribunal of Christ) they are not friends, 
● Cor. 5.10.  who pass by our unregarded faults, as the Priest and Levite by the wounded man, but they who like the good Samaritan, power in Wine and Oil, to cleanse and heal, and consequently to prepare us against the strict examination of the most holy judge: Consider therefore what I say, and the Lord God give you understanding in all things, that upon a present reformation, the Lord may make fast the bars of our gates, turn his indignation from us, and set the cloudy pillar, day and night, betwixt us and our insolent enemies: in which hope I rest  
Yours to love, and serve you. IO: READING.   

Moses and Jethro.  Exod. 18.24. And Moses hearkened unto the voice of his father in law, and did all that he had said. 
MOses doth here pass to the history of a new policy which thenceforth he observed: there are two parts of it; the first declareth the advice and counsel of jethro, gluing being and life to this political course: From the 17. verse, to the 23. the second relateth the execution of the same counsel from the 24. verse.  
In the first is found an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an eversion, rejection▪ or reprooving their former custom, the thing which thou dost is not well: as if one should tell you, you have some inconveniences in your custom, 
Vers. 17.  which are neither right, nor good: so found jethro some subsect or reformation in the customs of Moses and the republic of Israel.  
In the second is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or proposition of an order from that time to be instituted.  
Concerning the persons eligible to the magistracy, these particulars are set down.  
1. Quis praefecturus esset. Moses, consulta sacie Domini, Be thou for the people to God-ward, 
Vers. 19  and report thou the causes unto God, and admonish them of the ordinance and of the laws, etc. that is, 
Vers. 22.  judge thou in difficult causes, which cannot be decided, but by consulting with God.  
2, Quos eligeret: provide among all the people men of courage, fearing God, men dealing truly, hating covetousness.  
3, Quibus, Appoint such over them to be rulers over thousands, rulers over hundreds, rulers over fifties, and rulers over ten: Let them judge the people at all seasons— that is for the manner of judicature which is set down, vers. 22. the event is promised, vers. 23. if thou do this thing (and God so command thee) both thou shalt be able to endure, and all this people shall also go quietly to their place. Immediately after the advice, cometh the narration of the fact the fruit and issue thereof. Moses obtemperated, And Moses hearkened unto the voice of his father in law.  
The words contain Moses his 

1. regularity, and disposition in taking counsel, And Moses hearkened unto, etc.  
2. Conformity, in the execution thereof, and he did all, etc.    
And Moses hearkened unto the voice of his father in law: 
1. His regulatitie. Gen. 3.17.  Hearing is the sense of discipline: error first entered into the soul through that door, the woman hearkened to the serpent and was seduced, and because the man harkened to the voice of his wife, in that which God forbade, he was cursed, and the cure must follow the evil, the same was into the soul, we must be healed through the care: there the word entereth to beget saving faith, faith is by hearing: there counsel entereth into the mind, 
Rom. 10.17. Pro 2.2.10, 11, 12.  to make men wise; cause thine cares to hearken unto wisdom, incline thine heart to understanding: when wisdom entereth into thine heart, and knowledge delighteth thy soul, then shall counsel preserve thee; and understanding shall keep thee, and deliver thee from the evil way—.  
Moses was here ruled by his father in law's counsel: what that was, the precedent story hath, and I shall speak summarily of it in the conclusion hereof.  
For the present I have to observe the regularity and disposition of considering him in relation to his counsellor: Moses had heard God speak: had received commission, and instruction from God himself; God had by his hands done wonderful things in the land of Egypt, wonders in the sea, 
Num. 14.14.  wonders in the desert; the Lord was among that people, he went before them by day time in a pillar of a cloud, and in a pillar of fire by night, to give them light; 
Exod. 13. 2●. Deut. 1.31.33.  and to search them out a place to pitch their tents in: this was the dreadful standard of the Lord of hosts, where God set it down, they pitched their tents, when he removed it, they were to march again. The Lord did bear them in the wilderness, at a man doth bear his son: The Lord had promised Moses his assistance, 
Deut. 1.31. Exod. 3.12.  certainly I will be with thee, to dictate what he should speak in his service, 
Exod. 1.12 15  I will be with thy mouthy, and will teach thee what thou shalt say, and to direct in all cases of deliberation, I will teach you what ye ought to do: and lest Moses should still distrust his own ability▪ God confirmeth his promises by miracles peculiar to Moses sense. Thus was Moses enabled by the spirit of counsel: but as for jethro, whether he were Prince, 
Exod. 4.  or Priest of Midian, or both. I dispute not: it was an ancient manner among the nations, for Kings to be sacrificers; 
Aristot. Polis. 3.10  and though David's sons are called Cohens, 
2. Sam. 8.18.  which is interpreted,. Chron. 18.17. Primi ad manum regis, 
Psal 1 ●0 4. 〈◊〉. 3. P●●l. 1●2. 9. ●●r 32.32.  chief about the king: yet the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth usually import, the same which is in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which the Apostle useth Hebr. 7.) so called of sacrificing, and doing of sacred works: admit he were a Prince, yet in this new form of a travelling commonwealth, (which could borrow neither model, nor rules, from any other state then in being, but was immediately dependent, for laws, policies, and government, on the word and commandment of God) he could not be acquainted with any such mysteries of state, as might serve to declare him a fit counsellor for an unknown government: yet Moses harkened unto his voice. How abundance of knowledge (especially attained by immediate revelation) puffeth up, the messenger of Satan buffeting Paul, 
2. Cor. 12.  to prevent that mischief, doth sufficiently declare: how authority greatneth the mind, Paul's prescription to Timothy may serve to intimate, a bishop (saith he) may not be a young scholar, 
1. Tim. 3.6.  lest be being puffed up, fall into the condemnation of the devil: he prohibited not his youth, as unapt for that office: 
1. Tim. 4.  let no man contemn thy youth, but the inexperience of such a man as was noviter instructus, and as it were novella plantatio. 
Chrys●●●o▪ 10  The devil doth mainly labour to bring men down the same way by which himself fell; therefore he tempteth the ignorant to presumption, till such a mind, like the rising smoke, 
Omnia vitia in male faclis timend a sunt, superbia in benefactis, etc. Aug. in Ps. 58 2 Cor. 12.10. Chrys. ib. hom. 26.  by greatning itself, vanish and come to nothing. He tempteth the learned, and good, to pride, and contempt of others, therefore when all vices else are to be feared in evil works, pride only is to be feared in good. When I am weak then am I strong (said the Apostle) Vbi afflictio, ibi & consolatio, where affliction is, there is consolation, and that grace which fortifieth with humility, by subduing, and lessening the mind, which in the natural man hath for the most part, such dependence on things external, that the mind of man and his condition, like the beasts and the wheels in Ezekiels' vision, are degressed, 
Ezek. 1.10.  or lifted up together, for that mind is on the outward estate which beareth it, as the spirit of the beasts was in the wheels. What so great a command as Moses had might work, they know, who becoming acquainted with such titles of honour, suddenly forget themselves, and their ears prove nice and impatient of counsel. Saul did once think humbly of himself, was little in his own sight; 
1. Sam. 15.17.  then he would hearken to the advice of Samuel, but being promoted to a kingdom, he neglected the voice of God: no doubt but there was a time when Rehoboam would have heard the counsel of the ancient men, but feeling the authority of a king in his hand, he rejected them for the advice of the young men: why go I so high, or fare? hath no man known, that a white staff hath in a year or two so inspired an officer over a thousand, that he could abide no advice? Moses in their language would have said: hath not God himself put mine authority into my hand? hath he not committed to my charge six hundred thousand men? 
Num. 11.21.  have I not talked with God in the mount? have I not by the power of God confirmed my authority by sundry miracles? or in the language of the wilful Sodomites, some would have replied, he is come alone as a stranger, and shall he judge and rule? 
Gen. 19.9.  or as the insolent Pharises to the young man whose eyes Christ had opened, thou art altogether borne in sins, 
joh. 9.34.  and dost thou teach us? thou art not acquainted with the affairs of this new state: content thyself with thy charge at Madian: But this meekest servant of God for all those glorious dignities conferred on him, harkened to his counsel, who was fare inferior to himself: leaving us in his example this instruction.  
The best and most excellent men will hearken to the advice of others, yea, sometimes of their inferiors: for,  
1. The wisest men are subject to oversights and errors: never to err is peculiar to God alone who only is omniscient, who therefore hath been his counsellor? but he giveth not all knowledge to the wisest, to humble them who being subject to a thousand errors, are yet apt to be proud with a false opinion of wisdom.  
2. God doth sometimes reveal wisdom and counsel to men whose aspects are not promising, whose condition is mean, and obscure, (there was found in the little City a poor wise man, who delivered the city by his wisdom, 
Eccl. 9.14.15  though he were so little respected, that no man remembered him) and hide it from the learned and prudent, as to ascertain men, that himself is the author and fountain of every perfection so to teach them, that they ought not to be arrogant of that they have received, since the simple may eftsoon control their projections, neither to contemn others to whom God will sometimes make them beholding for advice.  
Hence it cometh to pass that wise men love counsel, and fools their own ways: they know in the greatest achievements counsel is better than strength: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 M●●●●d.  they know it is a great misery to want the advice of private friends, much greater is the want of counsel in matters public; they know advice is a sacred thing, they know that counsellesse force falleth with it own weight: 
Vis co●si●ij expers mole ruit sud. Cassi●d●r. Ber●, de consid. l. 4. c 4. Ibid.  every provident man therefore consilium quaerit: if it be not given him he will purchase it. Bernard saith well, by counsel, tracta ante factum, quia post factum sera retractatio est: advice, before thou execute, repentance and counsel come too late, when things are done. Do nothing without advice, & post factum non poenitebis: the reason why wisemen love others advice, is because seeing their own wants, they suspect, and are jealous of themselves: the fool, because he knoweth not so much as his own defects, hath an high opinion of his own worth, therefore he is precipitate, and often unlucky to himself, or that unhappy commonwealth committed to his managing: and like the Polypus (a true emblem of unadvised men) taken in a snare, 
Whose motto is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ambros.  for want of taking heed. I conclude this point then. Counsel is for wise men, and correction for fools, for these hate advice: the wisest of men hath the sum of all, 
Prou. 12.15.  The way of a fool is right in his own eyes: but he that heareth counsel is wise.  
I know not yet to whom this address belongeth, but in the phrase of Tamar I may say to him, Discern I pray thee, cuius sunt ista, sigillum, 
Gen. 38.25.  sudarium & scipio iste.— I mean the seal and staff of office, to him I say, as this concerneth him, when the staff and authority shall be put into his hand by your suffrages, to assure him that he cannot be a good patriot who despiseth, and therefore will not hearken to counsel: so to you all I say, it first and for present concerneth you, who though many, are but one body, and in place of one Moses now to make choice, (one Moses made choice of many Magistrates, you being many are to choose one) therefore your first part is in imitation of this man of God, to hear advice what choice you ought to make: you must be auscultantes: first to the Prophet, who by a laudable custom, is to you as some jethro, advising you concerning your election: secondly, to those gravest, and most experienced members of your state, whose age, employment and observation have enabled them to judge what man in respect of the particulars, fittest to be elected.  
The word is our cloudy pillar to direct our courses, when that removeth we must follow it, when that standeth, 
Greg Math. 13. Mat. 13.16.  we must rest: this is that cibus mentis, in whose strength we are to walk: this is that which maketh us blessed in harkening to it, and wise in doing it, 
Math. 7. 24. S●ultus verò haec audita dis●imulans, tanquam super arenam opus a dif●eationis impenderi●, infideliter flat, etc. Hilar. Canon. 6. Exod. 29.20.  I will like him to a wise man, which hath builded his house on a rock: he and his work shall stand. With this the good Magistrate must be initiated and consecrated, (as the high Priests were wont to be, with the blood of the sacrifice: thou shalt take of the blood and put it upon the tip of their right ear— and upon the thumb of their right hand, and upon the great toe of the right foot) their ear must first be touched with the word, that it may be sanctified and opened to counsel, next the hand, that their work and administration may be holy, and that their conversation may be blameless.  
If this part be neglected, I easily believe the rest will prove unhappy, and evil to you, what choice soever you make: for how shall God give you a blessing in a good Magistrate, how shall he prosper his best counsels, or endeavours to you, when to initiate him, you begin so evilly, as to contemn God? For he that despiseth these things, despiseth not man but God. And himself faith again, 
Ezek. 3.7▪  The house of Israel will not hear thee, for they will not hear me:  
It must needs be evil likewise, where the advice of men experienced, & authorised to assist, is contemned.  
I say therefore, there are some men (I say not where, if it now concern you, look to it, if nor, lay it up till it may) there are some men, for this cause most unfit to be elected, because they cannot abide the word of God, if it touch them, nor the counsel of good men, if it cross them. Some worldly men are like those inhabitants by the falls of Nilus, the noise of other businesses hath so filled their ears, that they cannot hearken: the Roman Peter hath cut off the right ear of some, and such a Malcus hear nothing save only what the state of Rome saith, there are no men to sit at our helms. Others are, 
Aug. ●● Psal. 57  for other causes, deaf adders, who laying one ear to the earth, and covering the other with the tail, (I mean, either for carnal advice, or perverse affections luting up their ears) cannot be drawn out of their holds: who loving their own ignorance, cannot be brought out into the light with the most divine and sweet enchantments of wisdom: 
ib. Aug.  these are not only non audientes, men not harkening, but omninò ut non valeant audire facientes. So composing themselves, that they may not hear these like the enraged jews when they hear their faults touched, stop their ears, and fly upon the speaker. Non erant surdi, sed fecerunt se surdos: 
Act. 7. Aug. qu●s.  they are thus affected also to the counsel of men, if it be not a Miner●a of their own brain, pride and self-love will neither suffer then to execute, nor apprehend it: there is nothing more intolerable than this outsides of a magistrate, who thinketh nothing can be right but what himself doth, or proiecteth: look nearer him, he admireth his own head, talketh of the excellent services done to the state, disparageth his predecessors, findeth inconveniences in other governments, in fine, as if he were possessed with a spirit of contradiction, and his ears metamorphosed into tongues, he who should be a●scultans with Moses in my text is loquax, and nothing else, as for advice he feareth it might import some weakness in the receiver to carry any but an independent brain. I have showed you the Idea and character of a Magistrate, whose example if any so evil be to be found, must be avoided: as Cyprian said of Doctors, I must conclude of governors, Neminem bonum esse, etc. qui non idem sit docilis: he cannot be good who will not be taught: Moses thought not himself too good to be advised by a man, who never went dryfoot through the red sea, who never talked familiarly with God: to shut up this point then; in your elections, it is safer, (I dare say it confidently) if you had any so unhappy choice, to take a fool, who would perform this first part, and hearken to good counsel, than a wise man in his own conceit; there is more hope of a fool then of him: a simple man with ears is better than a deaf Ahithephel with his most curious oracles: he than that hath an ear let him hear: 
Tutiùs auditur veritas quàm pradicatur. Aug, de doct. Christ.  there is no fear in hearing good counsel, there is often danger in giving it: Moses harkened unto the voice of his father in law, this is the first part, the next is—  

2. His conformity in execution.  He did all that he had said. We are now arrived at the main point, practice. It was the only good disposition position where we found him auscultantem: hearing is the sense of discipline, without this what ever is done were better undone: without the eyes of counsel what is the strongest will, but like some blind Samson pulling down the pillars of a corporation. Yet we must not be Athenians given only to hear, 
Act. 17.  or tell: now cometh the fruit, in this same (fecit) without this, what ever is heard, were as good unheard: you see these are the gemelli, which, (as in every happy state they are borne together) cannot be divided from the word of God, to the most godly counsel of man, there is a most necessary conjunction, of hearing, and doing: without the last we cannot be justified in the first, without the first, not instructed in the last: many come to, and go from this place, without fruit; because they come, ut audiant, non ut discant, not to learn, but to hear, either for fashion, or for their pleasures, as to a theatre: so this place becometh to them, for an hour, diversorium otii, and a convenience of seeing and being seen. But except we he arken to the voice of God, we cannot believe, faith is by hearing: 
Rom. 10.  and except we do what we hear, we cannot be saved: not the hearers, but the doers of the law shall be justified: so is it in moral affairs: the deaf man cannot be wise, but all counsel, to a man, who will at last follow his own fancy, is but lost breath: such advisers are but as salomon's grave Senators to his wilful son, heard, but not followed.  
The sum of all is, if you will be well advised, you must do all that is well said to you; so did Moses here, fecit quicquid dixerat. All, not some things only, I never heard of any man either so perverse in his resolution, or singular in his opinion, but that he would hear and do some things to which he was advised: but good counsel must be more universally followed, Moses did all. There is a way to pervert the best counsel, by seeming to follow it, as when we leave out that, in which is the life and efficacy of the whole: as if the client should follow the prescriptions of his learned counsel in all, except the main point, as if, of sundry dieticall rules of Physic the patient should dispense with the principal: so Herod heard john, and did many things, but not the main: so Saul took samuel's counsel, for the Amaleck voyage, yet you see what became of it, 
1. Sam. 15.  for sparing Agag, & the best of the spoil: so some petty statists use our ministry: sometimes they will hear a sermon before their elections, or assizes, and therein will hear, & follow, as far as may make them seem religious to a heedless vulgar, as fare as the word complieth and agreeth with their desires, but for this (all) it will never go down: for fear ignorance, or profanes should do them the wrong to count them Puritan, who never loved so much as a show of true holiness: and because they suppose (that which can never be) that wisdom may be severed from religion, therefore they follow religious counsel, but as Peter followed Christ to the high Priests hall, a fare off, and had rather forswear any acquaintance with it, 
Luk. 22.24.  then be outwardly disaduantaged by it: if ye will follow God as Moses did Iethro's counsel, you must do all that he saith:  
Some may say, he that will hearken to every body, shall be like the chaff tossed to an fro with every breath of wind: it is an endless confusion, a perplexed torture to be troubled with the unmannerly buzzings of a manyheaded vulgar, which oftentimes like those troublesome evening-flies 
* Blind Beetles.  cast themselves into our ears, with a great noise to no purpose. How irresolute must he be, who will hearken to that variable master, sounding of nothing more than contrarieties? when shall he end his task who undertaketh to please every body? where is that advice, that design, that undertaking, which findeth no disallowance? Add to this, among many voices the serpent also hisseth; there are, who give pernicious counsel. Shall I then hearken to all? I say not, take counsel of the evil, they who so do, are like those who ask counsel of the dead, in which advice commonly the devil personateth the Prophet, 
1. Sam. 28.7. etc.  or of familiar spirits answering in idols, as Ahaziah did; what necessity doth thus straiten any man? Is it because then is no God in Israel? 
2. Kin. 1.2.  hath he no servants of whom thou mayst take advice? I say not, follow all that which seemeth counsel; the devil said, Command, or speak, that these stones be made bread: it seemed charitable counsel, 
〈…〉 etc.  but was a tentation. The young men said to Rehoboam, 
Math. 4.3. 1. King. 12.10.  Thus shalt thou say unto this people— my least part shall be bigger than my father's loins. It was seducement, it was not counsel, both giver and receiver of such advice, are deceived so often as they take all that which is spoken concerning counsel and deliberation to be good, Give not thine heart to all the words that men speak— thou must know thou art sometimes amongst the Sirens, 
Eccls 7.23.  and must stop thine ears, for fear thou be drawn to death by them. But how shall I discern which is counsel, and which seducement? Reduce all to these touchstones, the word and will of God, and the commodity and good of them or him for whom such counsel is intended: is it not agreeing with the holy will of God? be it the oracles of Ahithophel, seem it never so good for the state, it is not to be followed: there is no wisdom, nor counsel against God: be it preiudicious to the state, though for thine own private gain, seem it never so good or pleasing, it is a suggestion of treachery, it is no counsel which is taken for any subordinate respect against the state, or the public good which therein must be saved: is it against thy soul's health, is it hurtful to thy body, fame, estate, friends, directly or consequently (wherein neither God's honour, thy Prince, country, religion, or thy soul are otherwise interessed) it is seducement, it is not counsel: you see the means to discern, and you must ever begin to weigh by this balance of the sanctuary which standeth before my text— if God so command thee— Some may say, 
Verse 33.  you have your failings too, who deliver the word: it is true we have, and often preach the word in much weakness, would God we were made perfect. I say not that the heathen sages were more benevolous hearers, than many Christians, they want to set the Graces by the statue of Mercury, to import that some slips of the speakers of good things, are to be borne withal; but I say those infirmities are not always our proper faults, you also have your shares in them, it is because you want holy appetites to this word, 
Nonnunquam vero propter auditoris culpam subtrahitur sermo doctori: Greg. in pastor.  that God sometimes and for your sakes shorteneth us: when zealous and obedient hearers do hunger for the word, they do not only help the Preacher with their attention, but obtain, that God, who fed multitudes with few loaves, enlargeth our hearts and openeth a door of utterance, yea sometimes for holy hearer's sakes, the word is given plentifully even to a judas, an evil teacher. To conclude this matter then, I must say in Christ his words, Take heed how you bear, and when you hear holy advice, if God so command you, imitate this man of God in my text, who did all that jethro had said.  
What was that all? read the 21. vers. you shall quickly see the pattern of good Magistrates: 1. they must be men of courage, viros roboris, according to the Hebrew: what should he do with the sword of justice in his hand, who is of young jethers mettle, 
judg. 8.20.  and dares not draw it to cut off maiefactors? acoward cannot be either an honest man, or able Magistrate: for what counsel can rectify that mind which dareth not be just: fear is one of the deaf affections, no reasons can master it. But because all daring without the fear of God, is but temereity and desperate resolution, this is annexed, they must be such as fear God: this is the only antidote against all base and servile fear: he that truly feareth God, will not fear man, or be daunted, or discouraged from executing justice. This fear of God, is the ground of all ability, it is the beginning of wisdom; and all good order, & government, for those who are truly holy cannot but labour to make others so: happy is that government, where the Magistrate executeth his charge for conscience sake, doing his duty, not like those niggardly & dissembling votaries who will not offer without a witness, but because he knoweth that the eye of God is upon him, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Isocr. orat. ad. Nic.  who indifferently hateth that man who justifieth the wicked, and him who condemneth the just. Think not then that it is the duty proper & peculiar to inferiors to live well, & that the Magistrates may live disorderly: 
— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib.  all the people look on them, and from their actions, derive either honesty or liberty of sinning: command thyself therefore thou that commandest others, and think it more honourable for thee, in the fear of God, to subdue and govern thine own inordinate affections then to exercise authority over thousands of citizens: as much as thou art dignified above others, so much excel them in goodness. This thou shalt do, if thou fear God, and so conform thyself to the examples of religious Governors, that thou mayst be indifferently a pattern to thy inferiors and an emulator and imitator of thy superiors.  
Thus must Magistrates be able men; they must also be men of power, virtue and activity of body and mind, so the word is used. Gen. 47.6. and men of spirit and courage, so it is used. 1 Chron. 26.6. that they may stand up for the oppressed, as is said of Moses. Exo. 2.17.  
2. Men dealing truly: or men of truth. The Greek calleth them just men: and Zach. 7.9. is mentioned judgement of truth, so sometimes justice goeth for truth, because these virtues, are so nearly allied: it is an admirable connexion of these things, first of truth with courage and strength of mind: 
Veritas odio est. Tertul. apo. a●o. geat. c. 14. Veritas odium parit.  for truth cannot be without enemies, it begetteth them: he had need to be a resolved man who will be a man of truth: secondly, of truth & the fear of God: for (saith Tertullian) truth knoweth she is a stranger on earth, and that she shall easily find enemies amongst aliens: 
Ib. Apol. c. 1.  yet that she hath, her allies, mansion, hope, favour, & dignity in heaven. The Magistrate than must be a veritable, sincere, and solid man, being what he seemeth, and seeming such an honourable pattern for others imitation, as the God of truth (whose vicegerents princes are) will approve: he mustlove and search out the truth of causes, (without which justice cannot determine) not as Tertullian saith, of certain Philosophers, mimice affectant veritatem, & affectando corrumpunt: nor, 
Ib. c. 46.  as he saith of the same, may he be furator eius & custos, both a thief and keeper of truth. He must regard the truth and equity of the cause, not friends, not kindred, or other relations, as if they might alter the case, or lawfully pervert the course of justice. The Thebans wont to make the statues of Magistrates without hands, importing that they might be no takers; and the images of judges without eyes, or with eyes shut, intimating that they ought truly and without respect of fear or favour of any, impartially to give sentence; as it is said of Seleucus, who would not against law, spare his sons eyes, though out of his tender love, to spare one of them, he put out one of his own: so than you see they must be viriveritatis, not hypocrites in matter of justice, making a show of doing it, but doing nothing less. Some fail herein for fear, some for favour, some for custom sake, others in their place wont to do so, 
Veritatem se non consuetudinem cognominavit. Tertul. de Virg. veland. Consuetudo sine veritate, vetuflas erroris est. Cypr. ad Pomp. 1. King. 21.8.  but it is a dangerous practice, for truth cannot be prescribed: Christ called himself the truth, he named not himself custom: custom without truth or equity is but the antiquity of error and iniquity: some make their authority serve their own ends, as when they execute law to satisfy private malice, or oppress the innocent under some pretences of justice or prerogative; so jezabel used Ahabs' seal: this is a frequent and unhappy perverting of equity, the most hateful hypocrisy in judicature; when malice personateth justice, when the devil playeth the judge.  
3. Lastly, they must be men hating covetousness▪ as Paul saith of Deacons to be elected, I must of Magistrates, it behooveth them to be men of good report, (as it is Deut. 1.13. known men:) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not desirous of filthy lucre: 
1 Tim 3.8. Deut. 16.19. 1 Sam 8.3. Prou. 1.19. Ezek. 22.27. Isa. 56.11. Non sit manu● tua porrecta ad accipiendum, & collecta ad dandum De modo benè vivend. ser. 44.  the love of gain is the corruption of justice, and a reward putteth out the eye. I may say then to you, who are to be elected, as Bernard to one, let not thine hand be stretched out to take, and shut when it should give; and to you who are to make choice, as the same Bernard in another place, elect such, as look not into the hands, but necessities of the afflicted. It is a miserable case when the Magistrate in a corporation is so necessitous, that he hath too many temptious to be unjust: and it were to be wished that in every such place, provision might be made, that the elected Magistrate might be, for his estate, independent on the vulgar: for without this, rarely can justice find a due & smooth course. The complaint is made, the nocent convented, but the conclusion is too often (what ever shows are made) the malefactor must be spared, because he is, or may be a customer; then Eli saith only, 
1 Sam. 2.23.  Why do ye such things? for of all this people I hear evil reports of you, do no more my sons: and so it cometh to pass that when the Magistrate will not execute justice, nor punish sin, to remove evil from the land, God entereth for default of justice, and severely punisheth the whole commonwealth. How hateful a gain is this before the Lord: how filthy a lucre before good men? is it not the price of blood, which is the gain of him who betrayeth the state? the like mischief sometimes befalleth, when the Magistrate is indulgent at the instance of friends, or kindred; such pleas are so common, that it is something rare to observe that malefactor, who hath not some uncle, brother, cousin, or friend to stand up an earnest advocate for his allies or customers impunity. What justice, what fear of God is this? Or if justice be impartially done, the unjust delinquents will do their worst spites, that the rare man, who without fear, favour, or respect of filthy gain, executeth justice shall be undone, for they will withdraw their customs, because the good man would not connive and sell them justice, which they wickedly suppose as merchantable as any wares, and a kind of veils and due, upon occasions belonging to customers.  
It is time to conclude: Brethren, I am not ignorant of the censures the last election passed upon me, because I did not after this manner, and according to the custom of this place and time advice you, but preached on another more general subject: I could have answered then, how much it grieved me, to hear some (too great a sum) crying like those Israelites to jeremy, Pray for us unto the Lord— that the Lord thy God may show us the way wherein we are to walk, and the thing that we may do: 
jer. 42.2.3. Verba quidem pi●tatis plena: sed verbis non conso nant oopera. Theod. inter, in jer. 42▪  yet intended not, what ever was preached, to follow (I will not say one word, but not) all. Words full of piety, but works not consonant to those words: they did well to desire to hear, but it is not well when that was all, and no practice followed. But now I say I have better hope of you: and therefore advice you again, take heed that you now do all, that you be not worthily retaxed, in that you only call for that word, which you will not follow: be not like those wicked Levites, who coming to their consecration made show of sanctifying hands, f●et, and cares, but contrary to the sanctity of their order never cared more for the substance: honour your authority as you are honoured by it, eclipse