The Map of Moses: OR, A GUIDE FOR GOVERNORS'.  
Two Sermons lately Preached before the judges of Assize, and Magistrates of the Town of Reding, at two several assemblies there held for the County of Berk.  
By THEOPHILUS TAYLOR, Master of Arts, and Pastor of the Parish of S. Laurence in Reding.  PROVERBS 20.6. Many men will boast every one of his own goodness; but who can find a faithful man? 
LONDON, Printed by THOMAS HARPER. 1629.   

TO THE HONOURABLE Knight, Sir john Mounson, Knight of the , Son and Heir to the Right Worshipful Sir Thomas Mounson of Burton in Lincolnshire, Knight and Baronet: the Author wisheth increase of grace here, and glory hereafter.  
WOrthy Sir: Since the smallest tractates in this age pass not without their Dedicatories; I would not seem singular in denying this little Book that ordinary privilege; which being but newly hatched, doth (with the Philosopher's bird, which flew into his bosom) seek shelter under your Worship's coverture; whose name I durst not prefix before so weak a work, but that I have some encouragements: as first, the inward familiarity which once I had with you for diverse years together in your tender age. Again, your love to learning, and that affection you have always showed towards them that lean that way: moreover, that religious respect which you have always testified to the doctrine of truth, one main branch whereof is briefly laid down in this Treatise; and lastly, those employments whereunto you are sometimes called, by reason of your place of justiceship; unto the faithful discharge whereof, this little (Map of Moses) will afford you some direction. I dare not (for fear of flattery) blaze the least part of that commendation which a worthy Gentleman of your acquaintance hath given you in his Book dedicated unto you, 
M. Tho. Ganifford I squire p●●nt d●●● th● 〈◊〉 1●16.  and entitled, The Secretaries Stud●: ●et I m●y boldly affirm that that generous towardness, which he with others at that time discerned in you, was but as a dram in comparison of that weight of worth which is now found in you: which as it is no little comfort unto your godly and worthy Parents, whose earnest desire always was to give you their Lemuel, a truly religious and generous education: so it hath much rejoiced me to hear the relation both of your religious love towards God, as also of the affection of your Country towards you, testified sufficiently in their late nomination and election of you for one of their Knights in the Parliament. Now Sir, as for this poor tractate, I humbly entreat your Worship to accept●●, as a certain testimony of my thankful mind, qui, si non potui maxima; parua dedi: such as I have I present unto you; a few blotted leaves, wherein you shall not meet with any flourishing words, or curious lines; yet with God's truth evidently laid down in the plainest dialect; in acceptance whereof, I shall not be wanting in my prayers, for God's blessing upon yourself, and your virtuous Lady, that your house and honour may continue unblemished.  
— donec fluctus formica marinos  
Ebibat, & totum testudo perambulet orbem;  
That God may direct you in all your proceed, increase in you his saving graces; bless you and all yours with long life, and much happiness, to his glory, the public good, your own comfort here, and eternal glory hereafter; in hope and full persuasion whereof, I humbly take my leave, and rest,  
Your Worships in all observance, THEOPHILUS TAYLOR.   

HEBREWS III VERSE V 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
Wherein 

The dependence, wherein Christ is set forth 

1. Positively, in the 1. and 2. chapter, page 1.  
2. Comparatively, in 3. chapter, 2. v page 2.  
3. Transcendently, 3. chap. 3. v. page 3.    
The Substance, wherein two parts 

1. Subject (Moses) wherein three things, 

1. Exposition, wherein is described what Moses was, 4. 

1. By his country and nation, 4.  
2. By his descent.  
3. By his parentage.  
4. By his visage.  
5. By his function and office threefold 

1. Prophetical, 4.  
2. Sac●rdotic●ll, 4.  
3. judicial, 5.      
2. Observation, viz. Secular jurisdiction is of God's ordination, 5. 

Reasons are two in regard of 

1. general reformation, 6.  
2. general conservation, 7      
3. Application, twofold, of 

1. Confutation of Anabaptists, 8.  
2. Instruction teaching us 

1. to repair unto them, 12.  
2. to honour them, 15.        
2. Predicate, (faithful) wherein four things, 

1. Exposition, 

1. In what sense he was faithful, 19  
2. In whose house he was faithful, 20.    
2. Illustration, It appears that he was faithful, by his 

Adaptation being fitted thereunto two ways, 

1. By his science: both in things 

1. humane, 21.  
2. divine, 2.    
2. By his conscience, 24.    
Execution of his office being faithful 

1. Deo, to God, appearing by his 25 

1. faith in God, 95.  
3. pity towards God, 25.  
3. zeal for God, 26.    
2. Sacerdoti, to the Priest in three things 

1. deprecando, in begging pardon for them, 27.  
2. dirigendo, directing him what to do, 27.  
3. amplexando, in embracing him, 28.    
3. Populo, to the people, and that in 3. things 

1. diligentia, by his diligence for them, 29.  
2. dilectione, by his love towards them, 31.  
3. iustitia, by doing of justice among them which must be 

1. complete, 39  
2. general, 41.  
3. voluntary, 42.  
4. deliberate, 42.  
5. stable, 43.          
3. Observation, viz. All that are in Moses place must be faithful as he was, 43. 

Reasons are two, being drawn 

1. A pari, 43.  
2. A periculo, 44.      
4. Application, wherein two things 

1. The persons to whom it is applied 45 

1. judges.  
2. Counselors.  
3. Ministers.  
4. jurors.  
5. Officers.  
6. Witnesses.  
7. All men.    
2. The motives by which it is enforced, are four 

1. God's presidence, 48.  
2. God's observance, 49.  
3. God's indulgence, 49.  
4. God's recompense, 50.            
Place this Table after the Epistle, before Page 1.   

THE MAP OF MOSES.  HEBR. Chap. 3. Vers. 5. And Moses verily was faithful. 
ALl Scripture is written for our learning by holy men divinely inspired for that purpose, whereof as Moses mentioned in my Text was the first writer; in the opinion of 
a Euseb. lib. c. 21 de praeparat. Evangel. Primus apud H●●raeos ex●mius ille Theologus Moses, scripta reliquit.  Eusebius, who saith, Moses was the first Hebrew Pen-man of Scripture, (and therefore much more ancient than any Greek Writer whomsoever) witness both 
b Sanct. justin. in admon. ad gent. M yses suam historiam Hebraicè scripsit cum Graecerum literae nondu● essent inventae.  Sanctus justinus; whose words are these: The History of Moses was perfected ere any Greek letter was invented: and 
c Phil. jud. de vita Morsit. Moses' p●i●r suit & an iqutor, non tantum omnibus G●aeciae sapientibus, sed etiam omnibus qui apud Graecos aliquid scripserunt.  Philo judaeus, who saith Moses writ his Hebrew History, ere Greece harboured any famous Philosopher, or any other learned Author So he was the la●gest, as appeareth both by that great volume of the Pentatouch, by the Book of job, and that of the 
d Fabricius in 90. Psal. liber Psalmorum Davidi inscribitur non quidem quòd ille omnium sit author: sed quòd plurimorum. 106. Psalm. Paraeus in loc. Su●●t architectus permissimus primo fundamenta ponit postea parietes imponit & d●mum construit, ita Apostolus. Hebrews 1.3. Hebr. 2.16. Hebr. 3.1.  Psalms, of some whereof he was the Author.  
Now as in this man's writings many useful documents are propounded unto us for our instruction, declaring what things ●re to be believed, what things are to be practised, and what to be hoped for: so many things are also recorded of him, both by the Prophets before Christ (as David) by Christ himself who followed the Prophets, and by the Apostles who followed Christ; especially Saint Paul in this Chapter, who being desirous to magnify Christ to the highest elevation, (not unlike a skilful Architector) who first layeth the foundation, then reareth the walls, and afterwards covereth the roof of the house: So our Apostle in exalting of Christ, he declareth what he is:  
1 Positively, (so laying the foundation) in the first and second chapter, describing him partly by his person, and partly by his office.  
1 By his Person: 

1 God, that he is the brightness of glory.  
2 Man, that he took not the Angelical nature, but the seed of Abraham.    
2 By his office in the first verse of this Chapter, where Christ is called the Apostle and high Priest of our profession.  
2 Comparatively, (so rearing the walls) comparing him with Moses, a man much respected and honoured among the Hebrews, 
john 9.28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to whom S. Paul writ this Epistle, as they do intimate in their speech unto the blind man restored to his sight: We are the Disciples of Moses.  
Christ is compared unto Moses in many things: each of them,  
1 Irefully alike persecuted; both 


Exod. 1. Math. 2.  1 About the same time, when both of them were infants and in swaddling clouts.  
2 By instruments of the like rank and quality; Moses by Pharaoh King of Egypt, and Christ by Herod King of the jews    

Exod. 2.9.  2 Miraculously alike preserved: Moses by her whose son he was called, namely Thermutis the daughter of Pharaoh: who said to his own mother: take this child away and nurse him for me, and I will reward thee: and Christ by joseph whose son he was called, 
Math 2.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Numb. 12. 1. Math. 11.29: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  though only so supposed: he took the Babe and went into Egypt.  
3 Affably alike disposed: Moses was a very meek man above all them that were on the earth; and so Christ, I am meek and lowly in heart.  
4 Lovingly alike affianced and espoused: 
Exod. 2.19.21.  Moses married Zipporah the daughter of jethro the Ethiopian, and therefore black, yet fruitful, for she bore unto Moses two sons, 
Exod. 18.3.4.  Gershon and Eleaser: so Christ hath affianced himself to the Church; who if she want external formosity, 
Nigra at fructuosa.  yet not fecundity, for she bringeth forth many children unto God.  
5 Faithfully alike employed in office and function: Moses was a Steward or Governor over the ancient Israelites, who were called God's people and household; 
Math. 28.18.  so Christ he hath the government of the Church, unto whom as all power is given unto him in heaven, so also in earth.  
3 Transcendently, (so covering the roof) he maketh Christ to excel Moses: 
Hebr. 1.4.  and indeed seeing that Saint Paul preferreth Christ before the Angels, who are creatures not corruptible, for they die not, nor culpable, for they sinne not, as doth every man; it is then no marvel that comparing him with Moses, a man both mortal and sinful, 

Paraeus in locum.  
Domus profamilia in domo. 1 Potestate.   he give Christ pre-eminence over Moses, as he doth, and that in two things.  
1 In authority and power, 3. and 4. verses, he that is the owner and builder of the house, hath greater honour than the house: that is (by a Synecdoche) than the household, or any therein: so Christ our Saviour, the builder and owner of the Church, hath more honour and power then Moses, who though a Steward in, yet but a member of the house.  
2 In Fidelity, Moses was faithful in many things, 
2 Fidelitate. joh. 4.26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moysos fuit fidelis ut famulus, at Christus ut filius. Substance.  but yet in some things failing (as you shall here hereafter) but Christ was faithful in his offices without any deficiency whatsoever, which of you can accuse me of sin: again, Moses was faithful as a Servant, but Christ was faithful as a son: And thus much for the dependence.  

The substance of the words comprehendeth two parts, 1 the subject, Moses; 2 the predicate, Faithful.  
1 Subject, Moses, wherein three things are to be handled, 1 Exposition, 2 Observation, 3 Application.  
1 Exposition, who this Moses was, who is described in Scripture diversely.  


Exod. 2.6. Exod. 2.1. Numb. 16.29. Hebr. 11.23. josephus' erat hic infans tam specious, ut asp●cientium oculos in se raperet.  
Theop●●●. dicit ●unc pucrum blande ar●●si●e & ob id se●●atum suisse, in Heb. 11.  
Phil. Huiasmodi f●●t vita ob●tusque Moysis regis, legis latoris, vatis & pontificis. 1 Prophetical. Numb. 2.6.  
Greg Quanto mundus ad e●tremitatem ducitur, ●●nto nobis aeternae scentiae a litus largins ●●●tu●.  
Deut. 34.10. Aqu●n. 2●. 2●. qu●st. 174. a●t. 4. Quantum ad visionum ●●●ab●●tatem, & miraculorum ●perationem.  
2 Sacerdoticall. Psal. 99.23. 1 O atio. P all 99. 6. ●r●m. & jun. nisi constitusset Moses in c●●ptione (1) ●●●ifi●●●erce●●●●●. Psal. 1●6. 22. Vn●●io.   1 By his Country or Nation (an Hebrew.)  
2 By descent or lineage: of the house of Levi:  
3 By his parentage, his Father's name was Amram, his Mother's jochebed.  
4 By his visage he was fair: Theophilact saith, that when as he should have been murdered with the rest of the Hebrew children, such was his extraordinary beauty and comeliness, and with so sweet and smiling countenance he beheld the tormentors, as that they were enforced to spare him, though they had a straight mandate to the contrary.  
5 And lastly, by his office and function: Moses lived 120. years: of which time he lived  
1 A Courtier in Pharaohs Court 40. years.  
2 A shepherd in Midian other forty years.  
3 A Governor in the desert the last 40 years, in which quadragenary he did execute a threefold office.  
1 Prophetical, 2 Sacerdoticall, 3 judicial.  
1 Prophetical, Moses was a Prophet● unto Moses that Prophet I will speak mouth to mouth: and again, there arose not a Prophet since in Israel like unto Moses: Saint Gregory observeth that of later times there have been men of as great, if not of greater note, than Moses: as David, who was wiser than his ancients, or then his teachers; and Solomon, who was wiser than any man: and withal, he gives this reason: By how much the world is nearer to the expiration, so much the more is his gift of illumination: yet (as Aquinas noteth) if we consider Moses in his admirable visions, for to whom did God speak face to face? or in his extraordinary miracles; few Prophets can be compared unto him.  
2 Sacerdoticall; Moses was a Priest, who was both numbered among them, as also did perform the offices of them. There were three special actions enjoined the Priests.  
1 Supplication, they were to pray for the people; so Moses, when God was minded to destroy Israel. Moses did stand up in the gap, deprecating against their punishment.  
2 Unction, they were to anoint with oil: so Moses ●auing anointed the Tabernacle, the Altar, and the Instruments: he poured the anointing oil upon Aaron, 
Levit. 8.11.  and anointed him.  
3 Oblation; they were to sacrifice for the people; 
3 Sacrificatio. Hebr 11.28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quest. Sol.  so did Moses: he prepared the Passeover.  
Quest. Why doth Moses meddle with the Priest's office, whereunto his elder brother was called?  
Resol. Moses in his Sacerdoticall actions did much differ from Aaron: For,  
1 Aaron was by God's appointment anointed unto his Priesthood: Moses not at all anointed. 
Dion Carth. in quaest. in Levit. In Moyse videtur fuisse plenitudo spiritualis potestatis & saecularis secundum exigentiam status plebis illius.   
2 Aaron was an ordinary Priest, but Moses was extraordinary: Moses fuit sacerdos secundum speciale privilegium.  
3 Aaron had many successors in his order of Priesthood, but Moses had none to succeed him.  
Wherefore (most likely it is) that Moses would not have interested himself in this office, but that he received some special direction for the undertaking thereof, and withal perceived, that the necessity of those times did require the same, and most evident it is, that Moses did not execute this office after the time of Aaron's consecration: but when Aaron was admitted, Moses is discharged.  
3 judicial: he was a Ruler, judge, and Lawgiver: 
3 judicial.  which title and office, (though some of the Hebrews denied him) who made thee a man of authority, and a judge over us? 
Exod. 2.14. Tolet annot. in 12. Luc. Moses cum haec ageret nondum erat princeps neque, iudex.  the interrogation being a plain negation; for that at this time he had no place of judicature or government, which may safely be concluded from his flight into the land of Midian; which long and wearisome journey he might have avoided, if he had been absolutely authorised: yet afterwards he was called to the office of a Ruler, and did sit and judge the people: and of Moses set up by Almighty God in this office, we are to speak, and from thence proceed to the second general thing propounded, viz. the Observation.   

Observation, viz. 
Observation.  Secular jurisdiction is of God's ordination●  
Saint Paul saith that the powers that be, 
Rom. 13.1.  are ordained of God. 
Hic est egregius Reip. ordo ut alij imperent, alij obtemperent. Deut. 16.18. Judices & moderatores constituito tibi in singu●● portis tuis. Pet. Mart. lib. Ind. c. 1. p. 1. S●●tus Iudaeorum fuit melior sub. judicibus quàm sub Regibus. 1 Reason. Philem. 11. Adolescentes magis me●● quam ratione revocantur a vitijs. Ambr. job. 19.16.  The Lord will not suffer the jews at any time to be without some kind of governou s; at the first he governed them by a patriarchical government, till the time of Moses; then by a judicial government of judges until Saul, under which kind of government the jews had, much peace and happiness; afterwards by a Regal power of Kings, which continuated till the captivity.   

Reason's declaring the necessity thereof are two.  
1 In regard of general reformation: if no government, than no punishment; if no punishment, than man (whose imaginations are only evil) would become impetuous, violent, turbulent: if no magistracy, you should see a general ataxy and disorder in all estates.  
1 In your families, your servants riotous, as sometimes Onesimus, contemptuous as they whom job entertained, whom when he called they did scorn to answer; your children prove Benonies, such as through their audacity and luxury would in short time bring your grey heads with sorrow to the grave, which Saint Ambrose well observed when he said, that terror is more prevalent to draw youth from vice then favour.  
2 In the Church such abuses as would cause you to abhor the service of the Lord; 
1 Kings 12.31.  viz. the basest and unworthiest of men serving at the Altar, as in the days of jeroboam, and the most loathsome dogs and swine without reverence or repentance sat at the Altar eating and drinking their own damnation. 
1 Cor 11.29.   
3 In the common wealth such a racket as would vex your righteous souls; the hand of malevolent Ishmael lifted up against his neighbour; the sword of bloody Cain sheathed in the bowels of his brother; the hedges and high ways like unto the road betwixt jericho and jerusalem, 
Cassiod. jura publica certissima sunt humanae vitae solatia, infirmorum auxilia, impiorum fraena.  a hive and harbour for the vagabond thief and robber; the open street a stage and theatre for the obscene (and unseen) adulterer; (in a word) the whole common wealth out of order, and the whole earth groaning under the burden of the sinful offender.  
2 In regard of the conservation of the whole politic body; what the head is unto the body natural, 
2 Reason. Regnum sine rege est corpus sine capi●e. De●ost. Quemadmodum examine corpu● c●●●ui●, sic ●●●●l●ge civitas.  that is a ruler to the body political: a body without a head is near corruption and fit only for the grave, and the common wealth without a Governor is as near unto ruin and destruction: on the other side, a good Governor conserveth the common wealth in a pious peaceable and commodious condition.  
1 In a pious condition: 
1 Timoth. 2.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Pray for Kings and for all that are in authority that we may lead our lives in all godliness While joshua lived, all Israel served the Lord, but he and the godly elders being once buried, 
2 judges. ●. 11.  they did wickedly in the sight of the Lord: so that a main cause of Israel's godly deportment was godly government.  
2 In a peaceable condition: 
Acts 24.3.  Rulers are set over a people that they may lead a peaceable life. Tertullus acknowledgeth that by the government of Foelix the whole Province had enjoyed great peace, for which he giveth him great thanks.  
3 In a commodious condition: 
Rom. 13.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the Ruler is the minister of God for our good; some understand (good) in that sense as it is used in the book of the Proverbs: 
Proverb. 31.12.  a virtuous wife doth her husband good all the days of her life, and what good he meaneth is expressed in the same place; viz. she doth preserve his temporal estate.  
Solomon gained great respect, and received much honour in his government: whereof a main cause was, because his Subjects lived under him both religiously, peaceably, 

Senec Qui● plus quam alij exer●●ntse ●●●●●erand●●● obe●iendo.  
judges 21 25. Pet. Mar. in li. judic. Nihil i● caetu h●● i●●●r pe●niciosius, quam ut quisq, volanta●● su●●● seq●a●●r.   and richly: which point Seneca well considered, when being asked why the Spartans' did live more richly than other people, answered: they are better governed then other people.  
Thus you see the necessity of government, without which no man can live happily: when there was no ruler in Israel, every man did that which was good in his own eyes: the meaning whereof Peter Martyr declareth, viz, they fell from evil to worse, committing sin with greediness: no wonder if all things were cut of joint, where no godly Magistrate was either to prescribe a Law, nor faithful officers to execute the law prescribed: whereupon saith Saint Chrysostome, 
Chrisost.  Take away the Pilot from the ship thou sinkest the vessel; the Captain from the Army, thou endangerest the whole company; the Ruler from the Commonwealth, thou bereavest it of its felicity, animating the godless rout to bite and devour one another as Cannibals; the greater to consume the lesser, the stronger to eat up the weaker, and the rich to oppress the poorer.  

1 Use.  3 Application useful for 

1 Confutation.  
2 Instruction.    

Aug. ad Bonifa. Molestus est medicus furenti phrenetico, & pater indisciplinato silio.  1 Confutation of that false position of the Anabaptists, viz. Rulers are neither lawful nor useful, either in the Church or in the Commonwealth; who therefore would have them cast out as unsavoury salt, lopped off as superfluous branches, pulled up by the roots as hurtful weeds, trod under foot as stinking dung: and that they are men deserving as little honour and respect as Satan who is made man's tormentor. How earnest and painful these men are in untwisting and pulling asunder the Common wealth from the governor whom God hath joined together, will plainly appear by the survey of those many arguments which they use against this ordination: as though it were a doctrine against nature, 

1 Against nature.  
Alsted. Theol. didact. In primaeva illa integritate potestas locum habitura fuisset.  
Cal. inst. lib. 4. c. 20.  
S●biectio est secundum naturam quanquum miseria subiectionis comes non sit secundum naturam.  
Politicae non minor est necessitas & usita inter homines, quam panis, aquae, solis & acris.   reason, and Scripture.  
1 Against nature: because Rulers had no existence in the state of innocence: unto which allegation, this reply will be sufficient; that though there was no need or use of rule and dominion before the fall, there being at that time two persons only in the world, who as they both were but one family, so but one flesh: yet if that estate had longer continued, power and government had never the less been established, though no way troublesome, as now it is: the which Caluin hath most learnedly observed, who saith: Subjection of one man unto another, is agreeable unto nature, though the misery which since the fall accompanieth it, be distasted of nature: and addeth further, that now there is no less use or need of government, than of Bread, Water, the Sun, the Air, which as they preserve men in being and breathing, so the other continueth as in a happy kind of well being. Natural therefore it is, that the inferior obey the superior, the lesser the greater; without which subjection, the state of humane society cannot subsist: neither indeed is there any thing in the world excellent, which is not ruled and supported by government, as we plainly discern in bodies; first, celestial, 
Est deiure naturali quòd inferior suo superiori obediat & minor maiori: sine quâ rerum humanarum status conservari non potest.  the Sun ruling the Moon by night; secondly, terrestrial the Beasts being subject to the Lion, the Birds to the Eagle; thirdly, artificial; in a clock, the great wheels guide the less, and the helm, the whole ship; fourthly, political, in military discipline, the General commandeth the Colonel, he the Captain, he the Lieutenant, he the Sergeant, he the Corporal, and he the common Soldier; every of which faith to his inferior, go and he goeth, come and he cometh, 
Math. 8.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  do this and he doth it: all which being well considered, how can we conclude any thing against this ordinance?  
2 Against reason, 
2 Against reason.  it being granted (say they) that Christians being sanctified persons, they are a law to themselves, and need no other Governor, Law nor Ruler, the law being not given to a righteous man, but to the disobedient, 
1 Tim 1.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to the , and sinners; whereas we cannot conclude from thence, our exemption from the commandment, but our freedom from punishment: we are exempted from the vengeance of the Law, from which unbelievers are not freed, but not from our obedience thereunto. Caluin saith, 
Calvin Nulla gens unquam sic ab humanitate abhorruit ut non se intra leges aliquas contineret. james 3.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  no people hath ever as yet been so unreasonable, inhuman, and barbarous, as that they will not be confined and bound to some laws: beside, what little power the man most sanctified hath to govern and regulate himself; we may perceive by that which Saint james speaketh of the tongue: who ever lived so to govern this little member, as that thereby he hath not often given offence both to God, and to his neighbour? the tongue can no man tame: from whence I thus infer, if man hath not power to rule a lesser member, than not a greater; if not one, than not many; if not many, than not all; and if not all, than not himself; and doth it seem unreasonable that he should have a Ruler over him, who cannot rule himself?  

3 Against the Scriptures.  3 Against the Scriptures; especially against these four places.  
The first place of Scripture alleged against this ordinance, 
Gen. ●●. ●●  is to Genesis, Let them rule over the fish of the sea, and over the fowl of the heaven, and over the beasts: where GOD g ves Adam power over all creatures which are unreasonable, but not over man who is a reasonable creature: unto which allegation two things are replied.  
1 That these words were spoken unto Adam at that time when as there were no other to govern, but unreasonable creatures; but when as mankind was multiplied, the law of nature written in their hearts, ere it was written in the tables of stone, did dictate unto their consciences this truth: viz. that every superior should be acknowledged and obeyed by his inferior.  
2 That dominion granted unto man one way doth not exempt from subjection every way. A bondslave hath dominion and command over all the creatures, yet nevertheless is not exempted from his master's command; the wife hath authority over her children and servants which nullifieth not her husband's authority over her. Satan the god of this world, who ruleth in the hearts of the disobedient, he guideth them at his pleasure, yet hereby is he not freed from God's power, who limiteth and confineth him within his tether: so that though the superiors power over inferiors is not plainly expressed for the reasons alleged, yet therein thus much is included, that subjection is a necessary ordination  
The second place of Scripture alleged against this ordinance is in the second Psalm, 
Psal. 1.11.  where David calleth upon Kings and Superiors to kiss the Son, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Kiss the Son lest he be angry; wherein he chargeth them to lay aside their power and authority being once converted unto Christ: unto which objection that learned man M●. Calvin answereth well: 
Calvin instit. lib. p. 727. N●n i●bet imperio d●posito ad privatam vitam concedere: sed potestatem qua sunt instructi Christo subiscere ut unus inter omnes omincat.  viz. though Princes are invited to ador● Christ jesus, they are not therefore prohibited to exercise their magisterial power and betake themselves to a private life, but they are admonished only to subject their power to the power Christ, and to employ it for the advancement of his honour: Kings and Princes ought to kiss that is to honour Christ which is (signum internae reverentie) a sign of inward reverence, yet are not bound to break or cast away the Sceptre which is (Symbolum externae potentiae) the ensign of external power granted them fro God. 
1 Kings 10.  The Queen of Sheba, though she honoure● King Solomon as the greater light, yet she looseth not her own light, but returneth back again with all the honour she brought. That thrice worthy Emperor Theodosius, 
Zozom. histor. cecl. lib. 7. c. 24. Theodostus abiecta purpura, relictis imperij insignibus tanquam unus ex plebe coram Deo sacrificavit.  when as he was once converted unto Christ, he kissed Christ the son of God, when putting off his purple robe, and laying aside his Imperial Crown and Sceptre, he went into the Temple, and there bowed down and worshipped Christ together with the common multitude, which being finished, he left not his authority or principality, but still held his Empire, and kept his sovereignty.  
The third place of Scripture alleged against this ordinance, is in the prophecy of Isaiah, 
Isaiah 49.23. Calvinus in loc. Non abdicat eos honore, sed patronos constituit pijs hominibus.  where he predicteth that Kings shall be nursing fathers, and Queens nursing mothers unto the Church: and are thereby called to the exercise only of charity, not of authority: the answer is, that though they are compared to nurses, and are bound to foster the Church, they are not therefore bound to leave their authority in the Church: a nurse who hath both a tender heart to affectionate and also full breasts to seed and consolate her tender babe, doth not throw away her rod which serveth both to doctrinate and castigate: in a word, as a man having wealth is not therefore to abdicate it because he hath got acquaintance with Christ, but to honour God with it: so a man having power must not relinquish it, but exercise it to the honour of God to whom all absolute and independent power belongeth, and from whom all regal power and subordinate authority is derived.  
The fourth place of Scripture alleged against this ordinance, is in Saint Paul's Epistle to the Galatians; 
Galath 3.28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  where the Apostle saith that in Christ there is neither bond nor free, none so bound as to be a subject, none so free as to be a Magistrate. For the answer whereof we must consider the Church in a double respect.  
1 In a spiritual respect, wherein thou art not respected for thy country whether jew or Gentile, nor for thy condition whether bond or free, nor for thy sex whether male or female; 
Act. 20.35.  but in every Nation he that worketh righteousness is accepted of God: if thou be'st evil the goodness of thy country, 
Episcop. Sarisb. exposit in Colos. Si Iud●us sis at careas renovatione, canis es non filius, si gentilis sis eamque habeas fillus es non amplius canis.  pedigree, authority, cannot dignify thee; and if godly, the baseness of thy birth, and meanness of thy condition cannot vilify thee: so saith a learned Bishop in our Church, if thou wert a lewe yet wantest sanctification thou art but a dog, not a child, and though thou art a Gentile yet hast holiness, thou art not a dog but a son.  
2 In a civil respect, wherein the distinction of bond and free, of ruler and subject is not taken away, but shall continue so long as there shall be distinction and difference of sex and of countries; as appeareth in the place last alleged.   


2 Use of instruction.  2. Of instruction; wherein we are taught a twofold duty.  
1 Seeing God hath ordained Rulers, we ought in all our differences to repair unto them for sentence and determination, 
1 repair to them. Exod. 18 16. Venit quisq, ad me ut judicem. Numb 27.2.  which is a main end of their ordination: thus the people of Israel when they had any matter of controversy they came unto Moses and he did determine the cause, and gave sentence: when as the daughters of Zelophehad conceived that they had wrong done unto them by those who took away their father's lands, 
Haereditas inter Hebraeos erat immobilis & perpetua Cornel. à Lapid. in loc. Psalm 133.  they did repair unto Moses for redress, and why did they so? because they knew that he was the public Magistrate, set up and ordained of God for that purpose. It were a most happy thing for all men to be so fast linked and knit together in unity and amity as that they might live without controversy; but there is great impossibility on earth to find such felicity; because,  

Quot homines, tot senten●iae.  1 All men are not of the same judgement.  
2 All men are not of a peaceable disposition: there is a generation of men so froward that like the raging sea they will continually be casting up the mire and dirt of contention, to whom if you speak of peace they will make themselves ready to battle.  
3 All men are not of a contented mind, in no wise satisfied with that estate which God hath allotted them: who having all things serving for necessity; yea, wallowing in superfluity, but not therewith content, they covet their neighbour's Vineyard, or Ass; and hence arise so many controversies, according to that old proverb, 
Haec duo pronomina meum & tuum peperêrunt omne bellum.  (were it not for coveting, there would be no contending) and therefore till such time as all different opinions be reconciled, all covetous desires satisfied, all unquiet dispositions appeased, 
Math. 18.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  (which will never be so long as this world hath a being) there will be daily differences, and offences will come: for the redress whereof we must repair unto the Governor: jethro adviseth Moses to make choice of subordinate Rulers, 
Exod. 18 22.  who might hear the smaller matters as well as the weightier: from whence it is evident that all matters of difference betwixt man and man, whether great or small, are to be brought before the Ruler, and by him to be determined. The two Harlots being at odds about their Infants, 
1 Kings 3.16.  they both repair unto King Solomon for sentence, whose the living child should be, neither of them being a competent judge in her own cause: the which condemneth the practice of those men who will end all differences and controversies at the sharp: 
Aug. in Mat. 26. Qui nulla legitima potestate in sanguinem alientus armatur peri●it aut gladio humano aut gladio vindictae divinae. Acts 19.38.  thu● did cursed Cain end the quarrel betwixt him and his brother, who ought to have complained unto his father, (if he had been injured) who was then the Magistrate, but he contemning his father's authority, taketh the sword into his own hand, and kills his brother. The town Clarke of Ephesus gave the tumultuous rout of that City good counsel, when they went about to lay violent hands on Paul: if Demetrius or any other man hath any thing to say against Paul, if he hath done any wrong, the bar is open, and there be them that will implead whatsoever can be produced; Christ alloweth not combating causeless and personal in the field, as appeareth by that his speech to Peter: 
Math. 26.52.  he that taketh the sword, shall perish by the sword: he shall fall either by the sword of his adversary, or if he escape, by the sword of authority.  
Quest. Is a man bound in every difference and grievance to repair unto the Governor?  
Answ. We must propound some cases ere we can resolve the question: for it comes to pass,  
First, sometimes, that the peccant party upon deliberation, 
Secundae cogitationes sunt meliores.  is contented to give the full satisfaction both equivalent to thy damage, and suitable to thine own desire and expectation: in this case and for this cause Lot stayed and ended his controversy with Abraham, he offering unto Lot a fairer end than he either desired or deserved.  
Secondly, sometimes, that some good neighbour hath stepped betwixt thee and thy adversary as arbitrator, who hath made thee and thy adversary friends: such peacemakers be as scarce to be found among us, as they were among the Corinth's, 
1 Cor. 6.5.  where there was no man so charitable, as to stay them in their contentious suits, but suffered one brother to go to law with another. One reason that there are so few undertakers in this kind is, because for the most part it is both a burdensome and thankless office: 
Aug. Mallem per singalos dies aliquid manibus operari: quam tumultuosissimas causarum perplexitates pati. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Math. 5 9  for which cause Saint Augustine protesteth, that he had rather undertake the most toilsome handy labour, than to be an arbitrator; yet such as are peacemakers, have great encouragement to continue their godly course, because Christ hath promised a singular blessing to such.  
Thirdly, sometimes, that thou who hast suffered an injury, art persuaded by the spirit of God freely to forgive it; and that Paul his exhortation hath prevailed with thee, who saith thus; forgive one another, if any man have a quarrel to an other, 
Coloss. 3.13.  even as Christ forgave you: now if the holy Spirit of God doth forcibly move thee to reconciliation, it will not be good for thee to quench that motion, but to end the contention.  
Now in these cases as when the cause is arbitrated, satisfaction tendered, and the spirit of God hath prevailed, you need not trouble the Governor; but in other cases of difference ye may repair unto him for assistance: for the same God who gives the commandment to go to the Minister for the preservation of thy soul, to the Physician for the preservation of thy health and life, giveth thee good leave to go to the Governor for the recovery of thy personal estate; for to this end and purpose hath God ordained magistracy and authority.  
The second use of instruction: 
2 Use of instruction: to honour them. Rom 13.1.7.  seeing that Governors are of God's ordination, and by him set up above others, therefore we ought to honour them. Saint Paul showeth that they ought to be honoured, because they are of GOD ordained: when Pharaoh had made joseph a Governor, 
Gen. 41.40.43.  he caused him to be honoured of all the people: so Magistrates being deputed by God to rule in any part of this his lower house upon earth: 
Daniel 3.7.  he will have them to be honoured and highly respected. We read that Nabuchadnezzar did set up a liveless Image which he will have honoured of all the people, because it was of his devising, and by him erected and set up. God the chief Governor on earth, 

Etsi sunt homines ante deum, at dij ante homines.  
Musc. in Psal. 82. Dij propter imperandi iudicandique potestatem. 1 Objection. 1 Pet. 2.17.   he setteth up the Magistrate, who is his lively image resembling him in power, (and therefore called Gods) though not (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) by reason of their nature, yet (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) by reason of their office and employment; and he will severely torture in the fiery furnace of hell, all such as will not yield honour to these living images which he hath set up, either in superior or inferior place.  
1 Object. Honour is not a privilege only belonging unto the Governor, for as much as he that saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour the King, saith also in the same verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour all men.  
Solut. We ought both to honour the King, 
Solut. Gorran. in loc. Omnes. debemus honorare interius: at regem & magistratum exterius. Rom. 12.10. 2. Objection.  who is the superior, as also every equal and inferior; but with great difference: we must honour all godly men with the honour of courtesy, as the Apostle commandeth, (in giving honour, go one before another) but we must honour the King with the honour of loyalty.  
2 Objection: the Governor being of a meaner pedigree and descent, am I bound to honour him?  
Answer It is an ordinary thing with GOD to promote 
Sol.  men of mean degree unto the office of Magistracy: 
1 Sam. 2.8.  he lifteth up the beggar from the dunghill, and setteth him with Princes, saith Hannah: 
Psal. 75.6. He●t custos pecudum, hodie hominum.  thus God dealt with David, he took him from following of the Ewes with lamb, and set him with the Princes of his people: therefore we must not murmur or repine at the work of the Lord promoting men of mean rank above us, 
1 Sam. 17.28.  as did David's brethren when they saw him in the camp, and the jews who would not honour Christ, 
Math. 13. ●5.  because he was but a Carpenter's son; but let us be always willing and ready to give all respect and reverence to such as God hath honoured with authority; all which must be given even to the meanest whomsoever the King of heaven will honour.  
Therefore let us resolve to honour them cord, over, opere.  

1 Cord. Eccl. 10.20.  1 Cord, in heart: curse not the King, no not in thy thought, for a bird of the air shall carry the voice, and that which hath wings shall utter the matter:  

Lor. Act. 26 25. Non propter acceptam iniuriam voluit denegare honoris ordinarium titulum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Ore.  2 Ore, in words, and that three ways:  
1 Tribuendo illis titulos reverentiae: by giving them titles of honour and reverence, as Saint Paul doth unto Festus when he pleaded before him for his life, the title he gave him was (most noble Festus) upon which words Lorinus saith thus; though Festus had injured him in words, calling him a mad and frantic fellow; yet he giveth unto Festus that ordinary and honourable title which did belong unto him.  

2 Sam. ●6. 9. Aegardus. Nihil aegetus seras quam numen magistratus rodi & deformart.  2 Defendendo contra detractores & obtrectatores, by defending them against all detractors and calumniators: Abisha would not with any patience endure the railing calumniation of Shemei against his Sovereign: we may not connive at others who do it; much less may we take liberty to do it ourselves, 
Exod. 22.28.  it being flatly prohibited by Moses: thou shalt not rail upon the judge, 

1 Tim. 2.1. Cal. in loc. Mihi videtur Paulus consul●ò tres voces in eundem sinem simul coniung●re; ut precandi studium & assiduitatem magis commendet ac vehementiùs urgeat. 3 Opere.  
Evangelium non tollit praecepta nat●rae sed perficit.  
john 1.29. Non venu Christus ut toll●ret tura, sed peccata mandi. Chrysost. 3 Orect. Sol.   neither speak evil of the Ruler of thy people.  
3 Orando, by praying earnestly unto God for a blessing upon them as we are enjoined by Saint Paul: I exhort that supplications, prayers, and intercessions, be made for Kings, and all that are in authority. Master Caluin giveth a reason why the Apostle useth all these three words; Supplications, Prayers, intercessions, viz. that he might the better commend unto us the assiduity of prayer for such as are in authority.  
3 Opere in obeying their laws, mandates, and injunctions; for though we live in the time of the Gospel, yet the Gospel doth not overthrow or nullify nature's law or God's law, but doth rather ratify and confirm them: Christ the Lamb of God (saith one) came not into the world to take away and abolish the wholesome laws and constitutions, but the sin and transgressions thereof.  
3 Objection: The Ruler being a wicked man, am I bound to honour and obey him?  
Replicat. God oftentimes hath suffered wicked men to have authority and power, as is evident in the Book of the Chronicles of the Kings of judah, and that for two reasons:  
1 For the probation of his servant's integrity; 
Prou. 28. 1●. Anselm. Si bonus nutritor tuus, si malus tentator tuus.  when the wicked come up, the man is tried: wicked Governors are like unto so many hot furnaces wherein the godly are tried: Nabuchadnezzar was daniel's furnace, Herod was john Baptists, Nero was Saint Paul's, wherein and whereby they were throughly tried, and out whence they came purer than the finest gold.  
2 For their own speedy destruction: wicked Rulers are like ships full fraught with iniquity, wherein Authority is the top sail, which being violently driven with the breath of the devil's mouth, hurrieth them speedily into the dead sea of destruction.  
Now suppose that a wicked man is set over thee, than which evil in this life, none can be greater, unless that which withal David wished to god's enemy: 
Psal. 109.6.  Set thou the wicked over him, and let Satan stand at his right hand; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  yet to such a one thou must be subject, such a one thou must honour, not denying thine obedience in those things wherein thou art not compelled to break the law of God; for if thou be'st commanded to do things expressly unlawful, thou must call to mind the speech of that godly martyr to the Emperor; I dare not fulfil thy pleasure; 
Da v●●am ó impe●ator, tu carcorem, ille geb●naam minatur.  I do ●eare and reverence thee who hast power to imprison and kill my body, but I do much more fear to disobey his command who hath power to cast both my body and soul into the eternal pains of hell fire: 
Aug. Bonis in malo scienter non obedias, nec malis in bono contradicas.  Saint Augustine giveth a most excellent rule in this case, who saith, As we must not obey godly Rulers in their unjust commands, so must we not disobey wicked Rulers in their just injunctions.  
And for the conclusion of this first part of the text, let this be remembered; ever to banish from our hearts and thoughts that papal and poisonful doctrine of the Church of Rome which tolerateth, yea animateth subjects to take arms against their sovereign Princes, commanding only something to them unpleasing; though never so lawful in itself, 
2 Kings 11.16. Regula. A facto extraordinario non debet inferri generalis conclusio de re extraordinaria. Scharpius.  and well pleasing unto God; strongly enforcing the doctrine of rebellion from some particular instances in the Scriptures as Athaliah and the like examples, wresting such places to their own ends and purposes, which being rightly understood, do no way justify their practices: this doctrine was neither believed nor practised by the holy martyrs, no not in the scorching hottest times of persecution: in the time when Tertullian lived, there was a hot fire kindled and prepared by bloody minded Princes, for the torture of poor Christians: at which time he thus adviseth them: we might revenge ourselves to the full upon our persecuting Governors, having every day sufficient advantage against them; 
Tertull. Absit ut igne humano vindicetur secta divina.  but fare be it from us, that we should blemish our most glorious profession with cruel trucidation: we must choose rather to suffer an undeserved death as inferiors, then to put to death our superiors: prayers and tears these are weapons well beseeming the lambs and doves of Christ. 
Apud nostram disciplinam mori licet magis quam occîdere. Ibidem.  Let us carry in the one hand the buckler of innocence, and in the other the shield of patience; rather these to bear off a blow, than a sword to give a blow, recompensing no man evil for evil, but committing thy cause unto him who will judge righteously.  
And so much of the first general part viz. Subject:    

The second Sermon.  
THe second general is the Predicate, Faithful; wherein four things are to be handled.  
1 Exposition, 2 Illustration, 3 Observation, 4 Application.  
1 Exposition, wherein two things are unfolded.  
1 In what sense he was faithful;  
Such are called faithful in Scripture, as are  
1 Steadfast believers of God's Word and promises; 
Ephes. 1.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  many of which sort there were, some in Ephesus, when the Apostle writ his Epistle unto them, which he directed to the faithful in Christ there: to this kind of faithfulness our Saviour exhorteth Thomas, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
john 20.27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Cor. 6.15.  be not faithless, but faithful: this is that faithfulness which is opposed to infidelity, as appeareth by Saint Paul's speech; what part hath the Believer with the Infidel?  
2 Sincere professors of godliness, such as worship God in sincerity; for s●●● a man King Solomon sought, but could scarce find him, 
Proverb. 20.6.  many men will boast of their own righteousness, but who can find a faithful man? Many there are who have a good outside, with the Pharisee, but few that have nathaniel's inward sincerity: this is faithfulness opposed to hypocrisy.  
3 Conscionable dischargers of that office and place wherewith God hath betrusted them: 
Math. 25. ●0.  he in the parable to whom the Master of the family gave five talents, with which he gained other five, is approved and commended for faithfulness, in these words; well done thou good and faithful servant: where he is called faithful, because he did conscionably discharge the charge he undertook: on the contrary, God complaineth, because Israel wanted this faithfulness; Israel was not faithful in his covenant: 
Psal. 78.37.  the people made many covenants with the Lord, and many promises to him, but no conscience to pay what they had vowed, or to discharge what they had covenanted; this is the faithfulness opposed to foedifragie.  
In all which respects, Moses was faithful, he was a faithful believer of God's word and promises, 
Hebr. 11.14.  as Saint Paul doth testify; he was sincere without hypocrisy, as the Greek particle (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) doth intimate; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  verily he was faithful (that is) in verity: and also he was faithful in the discharge of his office, as is evident throughout the history.  
The second thing to be unfolded is, in whose house he was faithful; in his house: the word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) hath reference to the last word of the former verse, which is God; so that the sense is this: he was faithful in God's house.  
God hath three houses wherein it pleaseth him to reside,  

Reuel. 3.20. Heb. 3 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Io. 14 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Tim. 3.15. 2 Tim. 2.20. Aretius' in locum Haec domus erat populus judaorum.  1 An inner house, which is (iusti virianima) the heart and soul of the godly man: he that heareth my voice, I will come in unto him. Whose house year.  
2 An upper house which is (coelestis patria) the kingdom of heaven which is called our father's house.  
3 An outer house which is (militans ecclesia) and called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great house; and in this house was Moses faithful as Aretius noteth. This house was the people of the jews, whose Governor was Moses, the which house though it was very great in the time of Moses, yet since the coming of Christ it is much enlarged.  
This people of Israel in the time of Moses, did much resemble a household.  

1 Propter obedientiam.  1 Propter populi obedientiam oeconomo & ministro; in every household there is a Master or Governor, to whom all in the family do yield obedience; which is according unto Ahashuerus his proclamation, 
Hester 1.22.  who did enact and proclaim this law; that every man should bear rule in his own house; so this household of Israel, they were both obedient to God the owner of the house, and to Moses the steward of the house, 
joshua. 1.17.  as is plainly evident by their speech unto joshua; as we obeyed Moses in all things, so will we thee, if God be with thee, as he was with Moses.  

2 Propter paucitatem.  2 Propter paucitatem: the government of a family is the least regiment: the government of Empires & Kingdoms that is the highest, next thereunto of Provinces, then of Cities, then of Towns, then of Villages, and last of all, which is least of all, of Households. The people of Israel compared with the Egyptians and other their enemies, 
Numerus minor, at melior.  were but as a household; that is, but as a handful, a very few, a small number.  
3 Propter familiae unitatem: families are, 
3 Propter unitatem.  or aught to be united, not divided: our Saviour saith, that a house divided against itself, cannot stand. All the while that Moses governed Israel, they were closely combined together, except some few irregular persons, whose division Moses laboureth to reform; why smitest thou thy fellow? 
Exod. 2 13.  though afterwards some tribes falling off, they were ruinated and scattered.  
And thus you see how he was faithful, & in whose house.  

The second general in the Praedicate is the Illustration. 
Illustration.   
Wherein you may take a full view of Moses his faithfulness:  
His faithfulness is illustrated partly by 

1 His Adaptation to his office.  
2 His Execution of that office.    
1 Adaptatione, by his fitness for the office: 
1 Adaptation.  he was fitted for the faithful execution of his office two ways: 

1 Scientia, by his knowledge.  
2 Conscientia, by his conscience.    
1 Science, 
Scientia.  it is an undoubted truth that that man cannot be faithful in his office, who therein is not skilful. Moses was so skilful both in humane and divine knowledge as that he was admired by the most learned of his time, 

Scientia humana.  
Act. 7.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mercatura bonarum artium. justinus quaest. 25. ad Orthodoxos.  
Barrad. Itinerar. lib. ●. Quemadmodum oculi lucem indigent ut videant, sic principes & duces apientiae splendore opus habeant, ut rempub. recte ad●inistrent.  
Diodorus Siculus  urbanitatem, e●●gantiam, liberalitatem, al●asque v●t●te● regias, quasi rector populi suturus, add secret, & i● haberet. Scientia divino.   and such as have lived since.  
1 For humane knowledge he was eminent, as S. Steven avoucheth, he was learned in all the learning of the Egyptians; where was kept the common mart of all learned Sciences: justinus saith that there he was taught the art of Geometry, Arithmetic, Music and Astronomy together with other grounds of Polity. It hath been always held convenient, Governors should have some knowledge of foreign and national laws; they are the eyes of the common wealth, as the eyes stand in need of light that they may see and discern; so Rulers of wisdom in humane things, that they may rightly govern. Wherefore (saith Diodorus Siculus) God would have Moses to be brought up in Pharaohs Court; even for this cause, that he might there learn civility, elegancy, magnanimity, liberality; together with all other virtues which might beseem a Governor.  
2 For divine knowledge, he was excellent as appeareth by those large volumes, of Genesis, which declareth the creation of the world, and the governing of it for the space of one thousand three hundred sixty and eight years, of Exodus, wherein is declared the departure of Israel out of Egypt, and what was done from the death of joseph, until the year wherein God commanded the Tabernacle to be built: of Leviticus, wherein is described the office of the Leviticall Priesthood, and those many ceremonies, all which did aim at Christ: of Numbers, wherein is set down the actions of the Israelites in the desert, until the time that they took possession of Canaan, with their demeanour and condition for thirty eight years together: and of Deuteronomy, wherein Moses did repeat the Law to the Israelites, and iterate God's benefits in their audience, to draw them unto obedience: all which being considered, we cannot otherwise conclude then that Moses was very skilful in the Law of God.  
We read of none either renowned for, or faithful in government, but such as have been prudent and intelligent, well doctrinated both in humane and divine knowledge.  

Joseph. Gen. 41.48.  joseph whom Pharaoh set,  
1 Super horrea totius Aegypti, and made him Puru●iour f r his Corn, and Warden of his Granaries.  

Gen. 41.40.  2 Super domum & aulam eius; and made him the Lord Controller of his Court; thou shalt be over mine house.  

Gen. 41.40.  3 Super milites; he was the Lord Lieutenant over his Armies in the time of war; at thy word shall all my people be armed.  

Gen. 41.41.  4 Super totum populum, he was Lord Precedent over all his subjects.  

Gen. 41. ●9.  And the History telleth us why he had all these honourable offices conferred upon him; because there was no man like unto him for wisdom and understanding.  
David was made a Ruler in Israel, 
David.  because of his excellent wisdom, both in matters (litigious) which joab acknowledged; 
2 Sam. 14.20.  my Lord is wise according to the wisdom of an Angel of God, to understand all things that are in the earth; 
Ps. 119.99.100.  and in matters religious, wherein he was wiser than his Ancients, than his Teachers.  
Solomon, because he was so greatly learned, 
Solomon. 1 Kings 3.28.  therefore was his government so much admired, both of his own Subjects, who saw the wisdom of God in him to do justice, as also among strangers renowned: 
1 Kings 4.34.  All people came from all parts of the earth to hear his wisdom.  
Moses requireth wisdom in all those whom he shall approve of for government, 
Duet. 1.13.  bring men of wisdom and understanding, and I will make them Rulers over you,  
Nabuchadnezzar, though but a heathen man, 
Dan. 1.4.  yet would have such as he intended to promote to any office or dignity, to be brought up in learning and understanding, and able to utter knowledge; who when himself was deprived of understanding, (as a man unworthy to govern) did relinquish the society of men, and lived among beasts.  
So that it is very needful for a Governor to get the knowledge of humane laws; 

Basil. Hom. 12. justitiam cognoscere, facit, ut rem recte iudicare possimus: impossibile namque est, non versatum et inexercitatum in iusti cognition, rem dubiam, & in controversia positam, bene ac ordine dirigere.  
Aurelius' Victor Domi sanctitatem: foris fortitudinem: utrobique prudentiam. Deut. 17.19.   whereof Saint Basil speaketh thus; by knowing what justice is rightly, a man is enabled to judge exactly; and verily it seemeth a thing impossible, that he who hath no knowledge of the law, should rightly determine according to the law: for the which cause Aurelius Victor was wont to say, three things there are which the people may expect in and from their Governor: first, sanctity in the time of peace: secondly, fortitude in the time of war: thirdly, sapiency and wisdom in them both. But chief and above all, his care must be to acquaint himself throughly with the law of God. This is that law which must often be sounded in the ears of such, laid before the eyes of such; he that is thy King and governor, the law shall be with him, and he shall read therein all the days of his life; and fluent in the mouths of such, as David, I will speak of thy commandments, even before Kings: these are those laws whereupon his heart did muse and meditate, 
Psal 45.1. Affirmo multo chariores mihi esse sacras scripturas quam regnum; & si alterutro m high carendum fit aequanimius n●● d●ademati, quam scripturis cariurum. Conscientiâ.  and on which his tongue did talk; valuing them as highly as that Sicilian King, who said, he had rather lose all his regal honour, than the company of the Scripture; as knowing that he should be unfit for government, unless he had direction from thence.   

2 Conscientia; he was fitted unto faithfulness by the uprightness of his conscience.  
Moses had not been fit for government, had not his conscience been as good as his science. Little comfort or b●●n● fit shall men rea●e from their Governors, though singularly skilful, and able, unless they be conscionable. That government is very irksome and peccant, where the Rulers conscience is exorbitant; viz when it is either too  

Rom. 1. last.  1 Spacious, taking liberty to do all things unlawful himself, with Ahab, who sold himself to do wickedly, and to commit iniquity with greednesse and delight; or giving like liberty to others  

August. de Haeresib. Manichaei ne● voluerunt he●bas evellere, nec poma dece●pere.  2 Scrupulous denying themselves that liberty which God hath given them; as the Manichees, who would not kill cattles to eat, lest they should break the sixth Commandment, no, not so much they durst as to pluck an herb or pull an apple from the tree, lest they should destroy the life of these vegetables.  

Math. 23.24.  3 Preposterous, as the Pharisees, who did starine at Gnats, but swallow Camels; 

Philo. judaeus Quails trat oratio, ta●is erat vita, cum wh● discreparet haud a●iter quam in inst●●mento musico.  
2 Sam. 15.4. Pandulphus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Math. 13.3. Philo Mentem factis exprimens facta dictis accommodans. Executione.   punishing lesser offences most severely, and letting greater pass carelessly.  
As for Moses he had a good conscience, as Philo declareth: such as his language was, so was his life, harmonizing sweetly together as in a musical instrument; far unlike unto Absalon, who was sufficiently witty and eloquent, which his speech unto the people doth witness: let thy matter be good, and come unto me, and I will do thee justice; yet had no conscience, like to Pandulphus his scholars, who had learned to speak well, yet never would do well; and to the Pharisees, who said, but did not: but Moses his heart and tongue did move together: what his appearance was, that he was in substance: expressing his mind by his actions, and applying his actions according to his communications. And thus much of his Adaptation to faithfulness in his office.  
2 Executione, he was faithful in the execution of his office, and this will appear in three several objects.  
Moses was faithful 

1 Deo.  
2 Sacerdoti.  
3 Populo.    
1 Deo, to God who ordained him a Governor, 
Deo.  and this faithfulness he testified to God three ways.  

1 Fide, by his faith in God.  
2 Pietate, by his piety towards God.  
3 Zelo, by his zeal for God.   
1 Fide, by his faith in God, Saint Paul testifieth of Moses, 
1 Fide. Heb. 11 23.24.27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  that he was a true believer: by saith he refused to be called the son of Pharaohs daughter, by faith he forsook Egypt, by saith he ordained the Passeover, and passed through the red Sea, as on dry land; concluding against all carnal reason and sense, that the Egyptians whom now they beheld, should never any more be seen of them: he believed whatsoever God had predicted, notwithstanding that it seemed impossible to be effected. 

2 Pietate. Exod. 3.5. Theodoret. in questionibus in Exod.  religiosiorem hac ratione Mosen redderet.  
Gregor 2a. part. pastorum Moses crebro tabernaculum intrat, & exit: exemplum praebens rectoribus, ut cum aliquid ambigunt, dominum per orationem consulant. jam 5 ●6. Exod 17.11.    
2 Pietate, by his piety towards God, when God called him to the office of Magistracy, he commanded him to put off his shoes, thereby admonishing him (as Theodoret noteth) to put off all carnal and sinful affections, and to become steadfastly religious. Saint Gregory saith, that Moses did go very frequently into the Tabernacle, therein giving a godly example unto Governors, that when they doubt what is to be done, they should in a devout manner ask counsel of God. No question but Moses was such a one himself, as he made choice of for Governors: that is, one fearing God. Had not Moses been a man of extraordinary piety, he could not have been of that prevalency with God, as to turn away his wrath: it being not the prayer of every man, but only of the godly man which prevaileth much: exceeding much did Moses prevail with God in the behalf of Israel, whose hands (when he prayed) were strengthened against their enemies: the which care of godliness we may see both in joshua, 
joshua 24.15.  who was Moses his successor, whose resolution was, that he and his house would serve the Lord; and in Solomon, who being as great a Builder, as his father was a Warrior; he erecting a dwelling house for his own safety; building a throne to judge causes, for the upholding of equity; 
1 Kings 6.14.  so also he built a stately Temple unto God for the supportance of God's worship and piety: remembering well the counsel of his deceased father, thou shalt bear rule in the fear of the Lord: the which advice all Governors must remember, 

2 Sam. 23.3. 3 Zeal. Deut. 9.17. Ambr. 56. epist. Fractae sunt pri●a ut repararantur secundae. Jsidor Hae tabulae imaginem demonsirabant priscae legis, quae fracta est & abr●gata.  
Manet & manebit Decalogus, manebunt libri ●eteris testamenti, quia spiritus sanctus non minus est in ●●teri quam in novo. Hic. on. ad Romulum. Moses' zelo dei permotus, tabulas f●●git in detestationem idololatriae. Deut. 34 6.  
Sozomen. l. 7. c. 15. Qudam ●●nt in Arabia qui adorant Mosie imaginem. Ambr. Opinor Mosen non esse mortuum, sed tantum dici mortuum & translatum esse tantum ins●●r Eliae. Deut. 34.6.   together with the saying of Constantine, viz. he that is  and unfaithful towards God, will never be faithful unto men.  
3 Zelo, by his zeal for God: we read in the Scripture that he broke the Tables of stone; why he did so, there are sundry reasons given by several Writers.  
Saint Ambrose saith, that by this action, was shadowed out the abolishing of the old Law, and the establishing of the Gospel: and of the same judgement is Isidore, these Tables did represent the old law which is abrogated and broken: whereas the Decalogue together with other books of the old Testament, shall abide and remain in the world to the very end of the world, as well as the new; because the Spirit of God is the speaker in the old, as well as in the new.  
Saint Jerome saith, that the cause of Moses his action, was his zealous affection, because they had provoked God by their idolatry; in detestation whereof he broke the Tables; and the history relateth unto us other passages of Moses his zeal: ●e knowing that the jews did extraordinarily respect him, therefore he would not let the place of his burial be known; his zealous heart fearing lest after his death, the superstitious jews should worship his dead body: no man knoweth of his Sepulchre unto this day. It is reported, that in Arabia at this day some do worship and adore the image of Moses. O how many more Idolaters would there be, had they the true body of Moses?  
We must not hold in opinion with Ambrose, who thought that Moses died not, but is only said so to be: whereas God decreeth that Moses shall dye in the same manner that Aaron did; and in the book of Deuteronomie, the land where he was buried is mentioned, namely the land of Moab, and that in some valley in that land, but whether in the valley of Phogor, as some affirm, or in what other, it is unknown: but he earnestly desired of God, as some think, that it might not be known, 

Chrysost. Hom 1. in Matthaeum. Ne Hebraei corpus cius utpote ducis & legislatoris, velut numen quiddam colerent.  
August. de mirab. script. lib. 1. c. 35. Virg●m qua signa multa fecerat, ne adoraretur, secum abstulerat. Sacerdoti.   lest (as Saint Chrysostome speaketh) idolaters might adore his body being dead, whom they so highly honoured being living. O behold now his exceeding zeal for God's glory, who would rather be deprived of an honourable interment, then that thereby God's honour should receive any detriment: and as much we might speak of his like zeal in hiding of his rod, the reason whereof Saint Augustine gives, viz. lest God thereby might be dishonoured.   

2 Sacerdoti.  
2 He was faithful to Aaron his elder brother, who was God's Priest, as will appear in these three particulars, 

1 Deprecando.  
2 Dirigendo.  
3 Amplexando.    
1 Deprecando, 
Deprecando.  entreating and begging pardon for Aaron's foul fact: the text saith that the Lord was very angry with Aaron, even to destroy him: 
Deut. 9.10.  and at that time Moses prayeth for Aaron; not unlike unto jonathan, who when as Saul was angry with David, he intercedeth for him unto the King, 
1 Sam. 15.7.  and getteth him into favour again.  
2 Dirigendo, directing what he ought to do: 
Dirigendo. Exod. 4.15.16.  this was Gods command unto Moses, that he should speak unto Aaron, and put words in his mouth, and then he should be as his mouth. 

Bucholcerus Isag Eius balbutus erat naturalis.  
Psal. 103 7. Notas fecit via● suas Mosi. Phila. Moses ord●na●●t quae agend● sunt, tanquam intellectus concipiens: Aaron ca lem lequitur, tanquam o●exequtus.  
Amplexando. Aldedius. Magistratus contentus est externa obedientia, at ministerium versatur circa conscientias.   Philo saith that Moses did stammer in his speech, and that Aaron was eloquent; wherefore Aaron must be the speaker but Moses must be his director, instructing him both what he shall speak, and what he shall do. God mad● his ways known unto Moses, and Moses made them known unto Aaron: which kind of government much differeth from that which now is, wherein though the Magistrate governeth the Minister by the power of the sword, yet the Minister directeth the Governor by the light of God's word.  
3 Amplexando, familiarly embracing him as his assistant in government. Moses and Aaron did differ in some things, as do all other Magistrates and Ministers: as namely,  
1 Obiectis, in the object of their government; the Magistrate his care is the regularizing of the outward man; the Ministers special care is the conformity of the inward man. When I say the object of the Magistrate is the outward man, I would not be mistaken, as if it were enough to render to the Magistrate a formal and internal obedience, (my meaning is) that the Magistrate cannot discern the transgressions of the heart, and by consequence, not punish them.  

Vnus per gladium corpora●em, alter per legis & disciplinae fulmen. Numb. 3 38. Cornel. à Lapid. Simul hic degere iubentur Moses & Aaron pontifex.  2 Poena, the Magistrate punisheth offenders by corporal castigation; the Minister punisheth delinquents by ecclesiastical excommunication.  
Now though these two persons were thus differenced in their several offices of Magistracy and Ministry; yet straight were they combined together in loving affection. Moses giving unto Aaron the right hand of fellowship. When the Tabernacle was built (many are of opinion) that as at the West side thereof the Gershonites pitched their Tents, and there inhabited; 

Rupertus. Quia regum gladijs eget sacerdotalis potestas, & sicut nihil tutiuns cum sibi conveniunt, sic mihi pernitiosius cum dissentiunt. Exod. 4.14. Exod. 4.27. Ag●. Incognitus in Psal.  
Diversae erant illorum functiones, utraeque necessarae populo. Musc.   and as at the North side the Merarites, at the South the Kohathites: so at the East, Moses and Aaron pitched both their Tents. Rupertus gives the reason why these two were appointed to dwell so near together, viz. to show that the public ministry stands in need of Magisteriall authority, both whom when agreeing together, nothing is more auspicious; so when they ●ar and differ, nothing is more dangerous. A happy meeting of these two men it was, if Moses was so glad of Aaron's company, as Aaron was of Moses his society and familiarity: who when he met Moses in Horeb, he kissed him, and was glad thereof in his heart, as the Lord told Moses. The speech of Solomon is most true in government, that these two together, are better than to be severed asunder: their offices indeed were diverse, but their affections alike; neither of them disdain the other, but each of them did support the other; 
Musculus in 77. Psal. Ambo servi manebant, neuter dominium usurpabat.  for which combination and blessed union of Magistrate and Minister, we are daily to beg of God who is the God of peace and order.   

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

1 Diligentia, by his diligence for them.  
2 Dilectione, by his love towards them.  
3 justitia, by his doing of justice among them.    
1 His diligence for them in hearing and determining of their causes: he slept up to the beach in the morning, 
Diligenti●. Exod. 18.14.  and came not down till the evening, 
Exod. 18.18. Extra vires tuas est negotium. Rom. 12.14. Picrius Hieroglyp. l 1. c. 4. Tam magnos habet oculos, & palpelras adeo parvas, ut non poss●●t oculos penit● obtegere.  all which time he spent in desciding of their controversies: so diligent, as that jethro his father in law did advice him to slack his diligence, and favour himself with more indulgence: this diligence is a duty which is required in Governors; he that ruleth, let him do it with diligence. The Lion, saith Pierius, is the hieroglyphical figure of a Magistrate, which creature (some think) doth never take a sound sleep, both because in his deepest sleep, he always moveth his tail, and for that his eyes are always open and never shut: which is the true portraiture of a good Governor, whose head is filled with cares, while others sleep: 
Maximinus.  which Maximinus well considering, confirmed by his short motto, (quo maior, hoc laboriosior) the same we find in Homer, who saith, that public Governors ought not to sleep all the night, much less, 

Homerus Iliad 2. Epaminondas Vigilo ut cives mei dormire possint.  
Seneca. Omnium domos illius vigilia defendit, omnium otium illius labour; ommum delitias illius industria, omnium vacationem illius occupatio.   idle out all their days without some diligent employment.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Which thing Epaminondas well considered, who being asked why he watched in the night time, answered, that the citizens may sleep. Seneca saith of a diligent Governor, that his watchfulness preserveth men in their houses, while they are asleep; his labour their case, his pains their delight, his careful observation, their exemption from care: whose care how great it is we may see in the example of Charles the fift, who resigning up the government of Belgia to his son Philip, 
O sili, magnum tibi on●● imp●no, ego enim to●o tempore principatus mei n●n ●uam quadrantem horae magnis curis & anxietatibus vacuum h●b●i.  spoke with tears, trickling down his cheeks in this manner. O my dear son, I have now imposed a great burden upon thee, in that I have enjoined thee to govern this people, the weight of which burden, I have often felt; who during the whole time of my government thereof, could not enjoy one quarter of an hour, wherein I was wholly free from care: the Prophet jeremy denounceth a heavy curse against all them who do the work s of the Lord negligently, of which number this of g vernment is one of the chiefest, which no man must neglect as Gallio did, if he respect the favour of God. But we are to know that all diligent employment is not good: there is triplex negotium 

1 Vitiosum.  
2 Odiosum.  
3 Virtuosum.   a vicious, odious, and virtuous employment.  

Math 2.7.  1 Negotium vitiosum, a vicious employment, wherein men are diligent to do mischief, as Herod who was diligent in searching for Christ, that he might destroy him; this diligence is sinful.  
2 Negotium odiosum, when men busy themselves in those things which fall without the bounds and compass of their calling. Let such men know that he who is busy in other men's matters, neglecting or omitting their own affairs, God will give him as little thankes for his diligence, as David did Absalon, 
2 Sam 15.2. 1 Pet 4●●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  who offered to undertake a needless and thankless pains in his father's office, who was severely punished of God as a busy body: this diligence is hateful.  
3 Negotium virtuosum, a virtuous employment, when men are diligent in their functions whereunto God hath called them; the Minister in Preaching God's word in season and out of season; the Ruler in hearing complaints, reforming abuses, determining of controversies; this diligence is lawful and useful, and thus was Moses diligent.  

job. 29.16.  job is commended for this kind of diligence in his office; he sought out the cause diligently: 

Seneca. ad Lucil. epist. 118. Non tam benignum & liberale natura nobis tempus dedit, ut aliquid ex illo vacet perdere.  
Arist. in Occon. experg●scidecet prius dominum quam servum & cubitum ire pasterius.  
Facilius esse Davidi pastoralem vitam egisse quam regalem. Aguanus in Ps. Luke 18.4.  
Domitian. Tantae fuit desidiae ut in cubiculo solus, acuto stilo muscas configeret. Prou. 24.31.   let every Ruler therefore resolve upon a painful and diligent course no way fostering idleness, he that hath the least employment in the world (saith Seneca) hath no time left to spend in an idle manner, because nature hath not bestowed on us so much as whereof we can be prodigal. The Magistrate's business is more than ordinary, and therefore it is expedient that he be an extraordinary good husband of time: that which Aristotle requireth in a Master of a family, is no less requisite in a Ruler in the Commonwealth; that is, he must be the first up in the morning and the last man in the evening; not presuming that his pre-eminence can excuse his diligence. David was first a shepherd, and afterwards a Ruler; and his first kind of life was less laborious, the second more industrious and tedious: godly industry in this office, will remove the shame and infamy of that judge in the Gospel; who because he would not be troubled, is therefore branded with injustice; as also of that Roman Emperor Domitian, who would all the day long sit in his chamber and kill flies with sharp needles. Where there is a sluggish Husbandman (saith Solomon) the field will be overgrown with thorns; so where a sluggish Governor, all things will be amiss and out of order: he that is not fit to take pains in government, is not fit for government; as the poor woman to Adrian the Emperor (who denied to take her petition, because than he had no leisure to hear her) replied, noli ergo imperare, 

Dionys. Cassius. Bernard. de ordine vitae.  
Moses in silentio loquebatur, & in otio operabatur. jerom epist ad rusticum monachum: Facito semper aliquid operis, ut te diabolus inveniat occupatum. Dilectione. Exod. 32 32. Greg deal me 1. Tolle me de hoc officio, ne sim legislator populi.   if you have no leisure, leave your Empire: let therefore all Governors be exhorted to imitate Moses in his diligence: whereof Saint Bernard speaketh thus, Moses even in his silence was a speaker, and in his relaxation, he was a diligent labourer: and to remember the counsel of Saint Jerome, never be thou idle, but always diligent in some good business, suitable to thy calling, that Satan may never find thee but well employed.  
2 Dilectione, by his affectionate love towards them: when the people offended God, he prayed unto God for them in this manner: either pardon their sin, or else raze my name out of the book of life: by which book whether we understand,  
1 Liber legislaturae, as Saint Ambrose: blot me out of the book of Lawgivers' and Ruler's, dismiss me from the office of judicature.  

Dimitte me de hac vita Vbi electi ad futuram gloriam conscribuntur.  2 Liber viventium in hac vita: that is, blot me out of the book and catalogue of them who have their being, living, and moving in this life: or,  
3 Liber vitae aeternae: that is; raze my name out of that book wherein the names of the elect are written.  
In what sense soever we take it, we cannot but discern great love in Moses towards God's people: wherein Moses resembleth a child, who seeing his father about to turn out of doors one of his servants whom he dear affecteth, in the ●eat of his love towards that servant, he thus saith to his father: 
Pater noli hunc ●ijce ●, aut si cum eijcis, me queque eijcito.  Father, I humbly beseech you cast not out this your servant whom I so hearty affect, as that I cannot lie comfortably, if I be deprived of his society and company, rather than so, turn me out of doors in his stead, or cast me out with him: 
Bernardus in Cont. serm. 12. Si dives quispiam mulieri pauperculae dicat, etc.  or otherwise (as Saint Bernard saith) he resembleth a poor woman, who coming very hungry to a rich man's door, with her tender infant in her arms which she dear loveth; the householder invit th' h●r to come into the house and refresh herself, but withal forbiddeth her to bring in her child with her, lest it make a noise and trouble the house: which mother refuseth all the kindness that is offered unto her, because her child cannot partake thereof; she had rather fast and continue in hu her, rather than that her child should be neglected and endangered. In like manner Israel was as a froward child, 

Numb. 11 12. Exporta hunc populam in sinu tuo, quemadindum portat nu●icius lactentem.  
Praestat ut unus p●reat quam u●●tas Bernard in sesto Mariae Magdal. Pene oblitus sim Mosen sacriliquoris huius rore persusum. Exod. 2.   carried in the bosom of Moses a tender nurse, who had rather himself be deprived of comfort than they, had rather perish b●ing but one man, than all they being so many: this was an infallible symptom of his extraordinary love. Saint Bernard speaking of the Saints who were anointed with the oil of charity, as of Paul, who wished himself anathematised for his brethren the jews: of job, who was (coeco oculus, & claudo pes) an eye to the blind, and a foot to the lam●: of Samuel, who lamented for Saul all the days of his life: of joseph, who forgetting his brethren's injuries, lovingly embraceth them: at the last he speaketh of Moses thus: I had almost forgot Moses, who was throughly bewetted with the d●we of charity towards God's people, and that both before he was in office when he took part with the Hebrew against the Egyptian, as also after that he was settled therein: 

Bernar. in Cant. serm 30. p. 658. Ille renuit, quare? ob nimiam profecto dilectionem, qua illi populo devinctus tenebatur; & quontam non requirebat quod sibi utile soret, sed quod multis. Exod. 18 16. Deut. 16.18. Heathens. Nec hesperus nec lucifer ita lucet sicut iustitia. Seneca. omnes virtutum species uno iustitiae nomine continentur.  
Seneca de ludo. Pietate & iustitia principes dij fiunt.  
Idem de benificijs. Qui dat veneficia deos imitatur, qui repellit foeneratores. Reiverius Pantheolog.  
Liberalitas ordinatur tantum ad bonum particular, at iustitia ad bonum common.  
1 Kings 2.2. Fertitudo praesertim in bello utilis, at iustitia & in bello & in pace.   wishing that by his smart and suffering, they might receive ease and comfort: and the same Father upon the Canticles, demanding the reason why Moses so little respected his wealth and honour, as to leave Pharaohs Court; answereth, he refused to be called the son of Pharaohs daughter, because of his great love wherewith he loved the people of Israel, not seeking what might be profitable to himself, but what might be comfortable unto them.   

3 justitia, by doing of justice among them.  
Moses was faithful in this part of his office by his own confession; the people come unto me when they have any matter, and I judge between one and another, according to the laws and ordinances of God; one whereof is this, judges shalt thou make in all thy Cities, and they shall judge the people with righteous judgement.  
This virtue of justice is most highly commended.  
1 By heathen Writers; no star to the heavens is so great an ornament, as justice to a Magistrate.  
Hesiod. 

Hac unareges olim sunt sine creati,  
Dicere ius laesis, iniustaque tollere facta.    
Seneca saith that all kind of virtues are comprehended within this of justice, and that in a Commander it is a more needful quality than any other whatsoever.  
Liberality i● a princely quality, and thereby (saith Seneca) a man becomes like the Gods; yet justice is better, because whereas liberality extendeth only to a particular good toward some few persons, yet equity to a common good: and bonum quo communius còmelius.  
Fortitude, another virtue beseeming a Ruler, the which David commendeth to Solomon his son; be strong and show thyself a man: a man; first, in years no child; secondly, in wisdom no fool; thirdly, in courage no coward: yet justice exceedeth it; for though fortitude is of absolute necessity in the time of war, yet justice is most necessary both in the time of war and peace.  


Fathers. August. lib. 2. de civitate dei. c. 4. Remota iustitia, quid sunt regna nisi magna latrocinia.  
Gregor. ad duos Franciae reges. Epistol. 7. Prophets. Isaiah. 1.17. Micah 6.8.   2 By the ancient fathers, Saint Augustine; take away justice from a Kingdom, what is it but a harbour for all kind of villainies; and Saint Gregory saith, (Summum in regibus bonum est iustitiam colere, & subiectis non sinere quod potestatis est, fieri, sed quod aequum est custodire:) that is, it is the excellency of Rulers to exercise justice, and not to suffer men to do what they desire to do, but compel them to that which they ought to do.  
3 By the holy Prophets of God, as Isaiah: Seek judgement, and Micah: I will show thee O man what the Lord requireth of thee, surely to do justice.  
There are four sorts of Governors who are in great peril to swerve from justice, and so transgress God's commandment herein.  
Men 

1 Fearfully minded.  
2 Voluptuously disposed.  
3 Ambitiously qualified.  
4 Covetously affected.    


Timorous. Pilatus pluris faciebat imperatoris Romani, quam dei gratiam.  
Heb. 11.27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Timiditas iudicu calamitas innocentis.  
Moses agnus & lo, agnus in dei populum, lo in Pharaonem. Voluptuous. Heb. 11.25. Philo. Non ventri quicquam dabat praeter tributum naturae necessarium.   1 Fearfully minded; Pilate was drawn into that foul and injurious act of condemning the Son of God, who did no sin, for fear of the jews; had he not been timorous, he had not been so unjust, so injurious: but Moses was free from this exorbitant fear: he feared neither the whole multitude of Israel, before whose eyes he broke to pieces that costly Idol which they had reared and lately worshipped; nor yet the fury of Pharaoh that potent King: (he feared not the fierceness of the King) but with boldness and courage, threatened God's severity against his cruelty; therefore we need not doubt but that he dealt justly with every man, who feared no man.  
2 Voluptuously disposed, those in place of authority, who do love pleasures more than godliness, that they may maintain their delights, will forget uprightness. But this Ruler Moses did alienate himself from pleasures, preferring a pensive before a pleasant life; choosing rather to suffer affliction with the people of God, then to enjoy the pleasures of Pharaohs profane Court. Philo saith, he did not pamper nature deliciously, but only gave it that allowance which was necessary: as sometimes he fasted miraculously, 

Barrad. Itinerar. Mira res sane suit magis elegisse affl●gi cum populo Hebraeo, quam summa dignitatis i●cunditate oblectari.  
Ambitious. Exod 4.13.   so he was abstinent ordinarily: how can we but conceive him just and a lover of equity, who did divert his mind from the love of pleasure and vanity.  
3 Ambitiously qualified; how fare from ambition Moses was the history testifieth, who when as God called him to the office of government, he requested the Lord to think upon some other man, saying, Send O Lord I pray thee by him whom thou shouldest send; whom this was whom Moses wished God to send in stead of himself, there are different opinions.  
1 Some do think that Moses would have Aaron his elder brother sent, as Lyranus; 
Lyranus. Quia senior erat & eloquentior.  because he was both more ancient and more eloquent.  
2 Others do think that the man whom Moses desired to be sent was the M ssias: 
Tertullianus. Cyprianus. Rupertus. Recusavit Moses ut eo recusante, mitteretur Messiah.  as Tertullian Cyprian and Rupertus, who saith thus; Moses refused the government of Israel, with a desire that the Messiah himself might govern.  
We will not scan that question too fare, f●r whosoever it was whom he would have sent, it is m●st apparent that ambitiously he did not affect the place himself: 

Gregor. moral. lib. 35. cap. 13. Quia apud sement humilis, ●blatam protinus tanti ●egm inis gloriam negavit.  
August. de civet. det cap. 19 Locus superior s●ne quo populus rigi non potest et● administretia ut decet, tamen indecenter app●tita●. 2 S●●. 15.4. 2 S●●. ●● 2.   Saint Gregory giveth the reason why he was loath to take the place, because he was a most humble man, not desirous of preeminency or vain glory; whose backwardness though it be not altogether justifiable, yet the inference thence is warrantable; viz. that we ought not avidiously & too greedily thirst after promotion: which lesson Saint Austin teacheth, Authority though it may be received, yet it must not be too eagerly pursued: because it is commonly seen, that those who have most desired government, have lest deserved it: witness Absalon would God I were judge; yet see how well he deserves it: the history relateth that he was first, an hypocrite, though no blemish or speck upon him outwardly, yet most filthy within: secondly, an incestuous adulterer even with his own father's concubines: thirdly, a thief and robber, who stole away the hearts of his father's subjects, who thereby was more injurious than if he had taken treasures; fourthly, 

2 Sam. 15.31. Philo. 39 7. de vita Mosis.  
Assumpto principata non hoc egit, sicut nonnulli solent ut augerent samiliant suam: unicum habebat propositum necessarium invare subditos, & dictis factisque eorum utilitati consulere.  
Covetous. Heb. 11.26. Philo. Non aurum non argentum in thesauros condidit.  
Barrad. Itinerar. in terram sanctim   a traitor, conspiring with Achitophel, against his own anointed Father: thus you see his fitness, and withal his earnestness for government. I could wish that men would less desire their own elevation, so should we hear less complaint of injustice and oppression; the sum is this, Moses was not ambitious of his office, and therefore not injurious therein, as Philo noteth. He took the government (not as some do) only for the raising of their name and fame, but with this intent, viz. that he might be a helper to the oppressed, and that he might advice them for their own good.  
4 Covetously affected, we read that covetousness is the root of all evil, in a special manner of injustice: of which crime Moses was not guilty; for he esteemed the rebuke of Christ, greater riches than the treasures of Egypt. Philo sheweth that Moses was not avidous of gold or silu●r: who when as he had been nourished by Thermutis the daughter of Pharaoh; she presenting him unto the King her father, requesting him to respect the child; the King being willing to gratify her (diadema suum capiti eius imposuit) he put a diadem upon his head, the which Moses pulled off again, cast it upon the ground, and trod it under foot: which Pharaoh observing, demanded of an Enchanter what this act of the child did portend; he replied, that hereby was signified how that this Hebrew child should overcome Egypt, subdue it, and tread it under, and should contemn and despise all worldly wealth: how contented a man Moses was with a little, 
Exod. 4.20.  appeareth in his return out of the land of Midian into Egypt, in which he took nothing with him of all that which he had gotten in Midian by his painful industry, 
Quòd possessionem rerum caducarum parum curabat.  but left it all behind him, carrying only with him his wife, his sons, and the rod of God in his hand, all which did signify that he little cared for riches: and therefore he which so much neglected the riches which he had, he would not be unjust to get such riches as he had not.  
So that Moses being neither timorous, voluptuous, ambitious nor covetous, it is not likely that his dealing was either unjust or unrighteous.  
Against this justice of Moses two things are objected, 

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

1 That he dealt unjustly with others.  
2 That he dealt unjustly with himself.    
1 Object. Unjust to others, he slew the Egyptian, having no authority: Oecumenius saith, that in the disputation betwixt Michael and the devil, about the body of Moses, Satan's argument was this; Moses most unjustly slew a man, and when he had slain him, did not put him decently in a sepulchre, therefore his body was not worthy of burial.  
Answ. This fact of Moses is sufficiently cleared from injustice by that of Aquinas, who saith that he had warrant to do it by divine direction and inspiration; God revealing unto him, that he should be the Israelites deliverer, the which he thought that they had all known as he, viz. (that God had determined by his hand to give that people deliverance) whereof this Hebrew was one: in which consideration this fact is freed from injustice.  
2 Object. He dealt unjustly with himself, in entreating God to kill him that he might not behold his misery: I pray thee kill me, that I may not behold my misery.  
Answ. I find none of the ancient writers to justify this wish of his. Pelargus saith, this speech importeth that Moses was excessively unpatient, though otherwise a good man. Gregory speaking of this wish, saith, in deumingratitudo summa est, malle non esse quam miserum esse: great was Moses h s ingratitude, who desireth rather not to be at all, then to be miserable. We ought saith Zegedin, to seek our brethren's good and safety, but not with the hazard of our own souls: we must not do this evil to our selu s, though thereby we are sure, that great good would redound unto our brethren. We are to know therefore, that as Moses failed in other things, viz. first in doubting of God's promises, when he said that he would give them sufficient food, (can all the fish of the sea be gathered together to suffice them) which David calleth an unadvised speech: he spoke unadvisedly with his lips: secondly, in not believing God, promising him water out of the rock: wherein (as saith Musculus) he bewrayeth by many signs his ●ouoting and diffidence: as,  
1 In that he smote the rock twice, whereas once had been sufficient, and as much as God commanded.  
2 In that he did it, when the people requested it, not immediately when God commanded it.  
3 In that he did not smite that rock whereunto God directed him, but some other, as some think.  
4 In that he spoke not to the rock, as God commanded him, but to the people.  
5 In that he spoke both doubtfully and faintingly, as Musculus observeth.  
So that he failing in this speech, as in some other before, we must learn to imitate him and other the Saints in their standings, not in their failings: the most godly men, who have their most golden affections, have also some drossy and earthly cogitations; abhor thou their drossy earthliness; but affect their golden godliness. The best sanctified man is like unto the Bee, which hath both honey and sting; the sting of naughtiness, as well as the honey of godliness; lick thou the honey, but shun the sting: wherefore it will be thy wisdom to imitate the Bees, which do suck the sweet flowers, but leave the bitter herbs. It is a good speech of Saint Ambrose, the Saints do instruct us not only when by a pious conversation they keep the law, but also they admonish us when by aberration they transgress the law. Let Rulers learn from Moses to be just to others, yet not unjust to themselves.  
And now because this virtue, justice, for which Moses is commended, hath been so highly advanced by the Heathens, ancient Fathers, Prophets; practised by this so great a judge in Israel, notwithstanding the objections to the contrary: and forasmuch as nothing is well done, which is not done in a good manner, let us consider how and in what manner justice must be exercised.  
To the exercise of justice, five things are requisite: for the manner, it must be,  
First, Complete; secondly, General; thirdly, Voluntary; fourthly, Deliberate; fifthly, Stable.  

Complete.  1 Complete, justice is that which hath these two compounds, 

1 Mercy. 

Cyprian Oporte: i●dicem cum iustitiae aculco mel clementiae habere commixtum. Mercy.  
Prou. 10.18. Numb. 12.3. Deus vindictae gladium olco misericordiae acu●t.    
2 Severity.    
1 Mercy: Solomon declareth the necessity of mercy in a man of authority; mercy and truth do preserve the King, and his throne shall be established with mercy: in the book of Numbers we read that Moses was a very meek man, above all the men that were upon the earth. Let all godly Governors learn mercy from Moses, yea from God himself, who always sleeps the sword of his severity, in the oil of his mercy. Learn you to be merciful, as your heavenly father is merciful.  
2 Severity, 
Severity.  which is as necessary as the former; for which purpose God hath put a sword into his hand, that he may exercise severity: in which act three things are considerable.  

1 Object, upon whom it must be exercised. 
Object.   
2 Time, when it must be exercised.  
3 Causes, wherefore it must be exercised.   
1 The Object of Severity, are offenders; who because they are not all alike, nor of one rank, you must therefore distinguish them in their punishments. Some there are which offend of infirmity, and err in simplicity: against such, 
Gen. 3.24.  you that are Gods terrestrial Cherubims in this English Eden, must only shake the sword, for that is sufficient. 
Prou. 26.3. Flagellum equo, frenum asino, virga stolidorum tergo.   
Others there are of a higher rank than the former, being both stout and bold offenders; for whose mouths there must be prepared Bits, for whose hand, Manacles; for whose feet, Stocks; and for whose backs Rods; as Solomon intimateth.  
I may not presume to give directions to your wisdoms how to proportion your severity to the several crimes you shall meet with; whether robbery, murder, or the like. Only give me leave to be your Remembrancer concerning the Pope's bloodhounds, Priests and jesuites; who plot and contrive the death of Kings and Princes, the ruin and destruction of whole Kingdoms: aiming not at angles, acres, cottages, and widow's houses, with Ahab, and the Pharisees, but at King's Palaces, whole countries: bloody Butchers, who will not foul their hands with the blood of beasts but of men, and that not in the blood of base abjects as Ahab in Naboths', but in the royal blood of Kings & princes; these foxes must be hunted, discovered, worried, who if they be not destroyed, will destroy our vineyard: O smite them severely, because they do but watch a time to smite us mortally.  

Time.  2 The time when it must exercised; when no warning will serve, nor easier means prevail: when as the bench hath given the malefactor both a discharge (go thy way) and charge (sinne no more) if he still iterate his offence, who can pity him if punishment overtake him: 
Improbe Neptunum accusat, qui iterûm naufragium ●acit.  he that will needs to Sea● when once already he hath suffered shipwreck, if he fall foul● the second time, he may thank himself: if the axe of iust●ce hath been laid unto the roo●e of a naughty tree, two or three sessions t gether, and still shall bri●g forth bitter fruit, dishonourable unto God, and dangerous to the Commonwealth; w●at remedy if this tree be hewn down by the axe of iusti●e (this being considered) that he who spareth the bad, 
Bonis nocet qui malis parcit. Exod. 4.6. Magdeburgen. Centur. 4. c 4. p. 190.  he iniureth the good, and himself most of all. The hand of Moses when as it was stretched out ●t was whole and sound, but when he withdrew it a●d h●ld it in his bosom, it was leprous; which giveth us to understand, that ●s for a Ruler to punish and exercise severity when there is cause, will be commodious unto him; so to use connivency, is very perilous.  

Causes.  Four causes wherefore it must be exercised: there is great cause why severity should be exercised, in regard of 1 God, 2 Government, 3 Spectators, 4 Malefactors.  

2 Sam. 21.9.  1 Of God, that his wrath may be appeased. So long as saul's sin went unpunished God was grieved but his sonn●s being hanged, he was appeased: God sent a plague upon Israel because they tolerated open adulterers to perpetrate their filthiness, 
Psal 106.30.  but so soon as Phineas executed judgement, the plague was stayed.  
2 Of the Government, that it may be established so saith Solomon; 
Prou. 4.25.  Take away the dross from the silver, and behold a vessel for the finer, take away the wicked from the King, and his throne shall be established in righteousness.  
3 Of the Spectators; 
Deut. 21.11.  that they may be cautioned and admonished by their survey of others punished. 
In sanguine tuo caeteri discent ebedientiam. Poena ad paucos, metus ad omnes.  We read of a malefactor who desiring pardon of the judge for his fact, he denied him, giving this reason; by thy punishment others will learn amendment: punishment being like unto a thunderbolt, the smart whereof though some few feel, yet all do fear.  
4 Of the Malefactors; that they may be bettered and so blessed: the thief in the Gospel had not died so penitently had he not died so painfully. 
Metior est modica amaritudo in fancibu● quam supplicium aeternum in visceribus.  It was good for David that for his folly he was afflicted, and much good redoundeth unto the malefactors when they are in this life punished; it is better to suffer a short though sharp punishment here, then everlasting torment hereafter.   

2 justice general. 
General.   
General justice is that which respecteth all, rewarding the meanest in well doing, punishing the greatest in evil doing: the which will cashier from the seat of justice their several vices.  
1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all respecting of persons; 
Exuat personam iudicis, qui induit amici.  such a Ruler holdeth on his course of justice, though superiors frown, equals murmur and inferiors repine: he acknowledgeth verity, not pedigree.  
2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all bribing and under-hand-gifting; it appeareth by David's speech in the Psalms, 
Psal. 26.10.  how he conceived that the souls of all bribing judges dying without repentance were in hell; 
Dextra plena muneribus.  he wishing that his soul might not be with theirs; Gather not my soul with theirs, whose hands are full of gifts.  
All gifts and rewards are not unwarrantable.  
There are,  
1 Munera honoris, gifts of honour; 
1 Kings 10.2.  such as the Queen of Sheba gave to Solomon.  
2 Munera amoris, gifts of love; 
Gen. 33.9.  such as jacob gave unto Esau.  

2 Sam. 8 10.  3 Munera gratitudinis, gifts of thankfulness; such as Toi the King of Hamath sent unto David; viz. vessels of gold and silver to congratulate his victories.  

Quae in fia●m malam & dantur & accipiuntur. Muscul.  4 Munera corruptionis, gifts of corruption; which are both tendered and received with an evil intent; namely to divert the stream of justice: these gifts are unallowable and damnable.  
3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all fearfulness, terror, and affrighting by superiors: 
Timiditas iudicis est calamitas innocentis.  a godly Ruler must remember that the timidity of the Governor, is the calamity of the inferior: whereas this general justice enableth a judge to do justice to all equally without respect of any; without hope of gifts from any, and without fear of any whomsoever.   


Voluntary.  3 justice voluntary.  


1 Pet. 5.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Chron. 24.6. Exod. 30.14.  non est voluntarius gubernator quem cupiditas trahit, ita nec spontaneus quem timor urget.  
2 Kings 12.5. Gorravij. cuncta opera religionis debent esse voluntaria. Deliberate. Prou. 18.31.   Governors in the Church are bound to perform their offices, not coactively, but willingly; so must all Rulers that are appointed to do justice in the Commonwealth. jehoiada did that which was just in causing the people to bring offerings unto the Lord, wherewith the Temple was repaired, but herein his justice was blemished, in that he did it not voluntarily, by or of himself (for during the space of 23. years, the breaches of the Temple were not repaired) but coactively, being constrained thereunto by the strict injunction and mandate of good King joash.  
As he is not a just judge whom covetousness draweth, no more is he a voluntary Ruler, whom fear constraineth.   

4 justice deliberate.  
He who answereth a matter before he hear it, it is folly and shame unto him (saith Solomon) the want of deliberation in the execution of justice, is disallowed of all sorts of men; as,  

john 7.51.  1 By the jews: Nichodemus saith, that it was not the manner of the jews to judge a man ere he were heard.  
2 By the Romans; Paul saith, it is not the custom of the Romans to deliver any man to death, 
Acts 25.10.  till the accuser come face to face, and that the prisoner have liberty to make his defence.  
3 By Heathens: Seneca saith, 
Seneca. Qui statuit aliquid inaudita altera parte, aequum licet statuerit, haud aequus fuit.  he that censureth and pondereth not, suppose his sentence be just, yet himself is unjust: wherefore it is most needful, that the cause be well considered, ere the judgement be pronounced, because the sentence once passed, cannot conveniently be recalled.   

5 justice Stable. 
Stable.   
He who will be respected in his Magistracy, 
Levitas est mobilitas animi, qua homines levi de causa mentes vel sermones facile mutant.  must avoid lenity, which is a flexibility of mind, whereby men are easily drawn to alter their minds, words and actions, upon any small or no cause. A judge must not be like the vulgar jews, who this day would deify, and to morrow crucify the same man; nor yet like unto Pilate, 
jisdem labijs jesum misit ad crucem, quibus cum pronuntiaverat innocentem.  who commanded Christ to the Cross, with those same lips, with which he pronounced him innocent: but he must be like the needle touched with the Load stone of constancy, ever looking one way, or like the Egyptian Pyramid, upon which was written (nec flatu nec fluctu) neither winds nor floods shall remove me.  
So that it largely and plainly appeareth, that Moses was faithful as to God, to Aaron, so to the people over whom he was Governor, as is evident by these three particulars of his diligence, love, and justice.   

3 General Observation. 
Observation.  Those that are in Moses place, must be faithful as Moses was.  
The truth of this Thesis, Saint Paul teacheth in his first Epistle to the Corinth's, in these words, 
1 Cor. 4.2.  it is required of disposers, that every man be found faithful: and for a pattern we can find no man more fit than Moses: who in all the offices of the house, was a faithful Monitor: in all the wants and necessities of the house, was a faithful supplier: in all the controversies of the house, a faithful determiner, and in all the guidance and ordering of the house, a most faithful Governor.  
Reasons are two, drawn 

1 A Pari.  
2 A Periculo.    
Reason. 1 1 A pari, fa●thfulnesse is required in persons that have less power than Magistrates, as in  
1 Governors of private families: those servants that have believing masters, let them do them service, because they (that is) their masters are faithful unto them, 
1 Tim. 6 2.  giving them they allowance both seasonably and fully.  

1 Sam. 22.14.  2 Servants: Abimelech conceiveth David to be a fit servant for Saul, because he was a faithful man.  

Tit. 1.6.  3 Children, hauing faithf ll children.  

Prou. 13.17. Prou. 14.5.  4 Messengers, a faithful Mess her preserveth.  
5 Witnesses, who must speak● the truth, and nothing but the truth.  
If therefore faithfulness be requisite in Governors, Servants, Children, Witnesses; all of them being of an inferior ra●ke; it is as much, if not more necessary in Rulers, whom God hath set in a place transcendent.  
Reason. 2 2 A periculo, it is a case very dangerous and hurtful, to be a Magistrate, and not to be faithful: it will be hurtful two ways.  
1 To them that are inferior: inferiors will eye and imitate those that are in higher place. The course of nature will sooner fail (saith Cassiodorus) than the people leave off to assimilate their Rulers: 
Cassiodor. Fulgentius ad Theodoret●m Senatorem ep. 6. qui in seculi culmine constituti sunt, aut multos ad salutem ducunt, aut plurimos secum perdunt. 1. Isaiah. 21.23.  as the head is affected, so most commonly the whole body. If the Governor who is the head, be unfaithful, he makes many more unfaithful besides himself: this is plainly laid down by the Prophet Isaiah in his first chapter, who when as he had said in the 21. verse, that the faithful City was become an harlot; he giveth the reas●n thereof in the 23. verse, viz. their judges were unfaithful. The Citizens of jerusalem did evidently discern their judges unfaithful sitting on the seat of justice, and therefore they resolve to be as unfaithful in their course of merchandise.  
2 To himself, that is, the Governor: for if a Servant, a Messenger, Witness, or Child, that is unfaithful, cannot avoid and escape the punishment of unfaithfulness; how shall Magistrates escape, whose unfaithfulness extendeth much farther?   

The fourth General is the Application.  
Wherein I humbly crave leave that I may apply it;  
1 To you the Honourable judges, 
judges.  in whom God and the King hath reposed such trust, as (at this time) to give you the power oyer et terminer, to hear and determine those causes and suits, as also to help and reform those many grievances with which you shall meet within the circuit of these eight Counties: that you will be well pleased to take Moses his faithfulness into your consideration, and to let him be your precedent in the exercise of your function. O let his science direct you, his conscience provoke you to faithfulness: towards God by your pious and zealous deportment; 
Plant. Ne officij vestri satis memores, immemores sacere videar. Psalm.  towards God's Ministers embracing and countenancing such as are painful and peaceable; and towards God's people, which you shall testify both by your diligence for them, and your love towards them, especially by doing of justice among them, according to the aforesaid rules of justice, which I have so much the more enlarged, 

Councillors. Basil in cap. 1. Is. Intollerabile est superbiae argumentum existimare se nullius egere consilio. Egardus. Nunquam defendendas suscipiat causas quas novit esse malas. Solon. Consulenda non quae suavissima sed quae optima.  
Gregor. Turpe est defendere quod non mihi constiterit esse aequum. Papian. Non tam facile est excusare fraticidium quam facere. Exod. 23.2.   by how much I know that it is most necessarily required towards the supportance of your faithfulness. But lest I make you seem unmindful of your duty by pressing it too fare, and urging it too long, I will end it with David's short exhortation; love innocency, and the thing that is right; for this shall bring you peace at the last.  
2 To you the learned Counsellors, whose calling every intelligent man will acknowledge both useful and needful, that you blemish not your worthy profession.  
1 By undertaking and countenancing such causes as are naught. Solon's advice was, that men should counsel rather things wholesome, then merely delightsome. Saint Gregory saith, it is a vile part to undertake the defence of that which in itself is not honest. We read of Papian the Orator, who being requested by Antonius Caracalla the Emperor, to defend the fratricide of his brother Geta, replied: it is more easy to commit it, then to defend it: the Lord himself giveth a law straight against it, thou shalt not speak in a cause to wrest judgement; and menaceth a curse against such as practise it; woe to them that call evil good.  
2 By imparting the secret passages of your Client's cause, and his intended proceed unto his adversary, against which branch of unfaithfulness, call to mind that speech of the Poet in another case: 

Ovid.  Eximia est virtus praestare silentia rebus:  
At contra gravis est culpa, tacenda loqui.   

Prou 11.13.  But especially that of Solomon, he that is of a faithful heart, concealeth a matter.  
3 By being unstable and fickle in your counsels; against which sort of counsellors, 
Salustius ad Caesarem. Qui huc illuc fluctuantes agitantur.  Sallust bitterly inveigheth: you shall make your faculty ridiculous, while you are so various and inconstant in your opinions, denying that to be no law this Term, which you avoved to be law the last.  
4 By defiling your hands, souls, and consciences with gifts and bribes, which hinder just proceed; whereas you ought to love verity more than opulency; and to learn even from Balaam, 
Aegard. Magis apud vos valeat amor veri quam lucri. Ministers. 1 Cor. 4.2.  thus much fidelity; as not for a house-full, much less for a pursefull or handful of silver, to do that which is unjust.  
3 To you my brethren in the ministry (to whom I will speak the less, because you are the least number in this worthy auditory) that you be found faithful according to the Apostles injunction: To fulfil which aright, our care must be to shun such things as hinder it, viz.  
1 Idleness, God having set us in his vineyard, the harvest being great, we must bestir ourselves, always remembering that speech of Saint Paul: Woe unto me if I preach not the Gospel.  

1 Pet. 4.11.  2 Vain glory: a faithful Minister, will not Preach himself, 
Prosper. de vit. contempt. l. 1. c. 23.  but Christ: he will so speak, that in all things God may be glorified, not intending to draw from the people (plausum, sed gemitum.)  

1 Cor. 10.33.  3 Covetousness: Saint Paul teacheth us by his own example, not to seek altogether our own profit, but the profit of many, that they might be saved.  

jurors.  4 To you the worthy jurors, who are sworn to deal faithfully betwixt the King and his Subjects, the Plaintiff and Defendant: let it be your care to proceed according to evidence and Conscience. Forget not your oath, 
Secundum acta & probata. Busaeus de statibus  which is to deal impartially, without all respect of persons, either for fear or affection, which oath is of an astringent nature: he that swears an oath to bind himself by a bond, 
Prou. 30.3.  he shall not break it, but shall do according to all that proceedeth out of his mouth: be not you of the number of those jurors, who are resolved of their verdict, ere the evidence be produced, or the cause opened, and are so stiffly made in or against the cause, tha●●hey cannot be diverted; but tread ye in the golden path of truth and equity, resolve with constancy to continue therein, and whosoever shall use means to turn you out of that way, answer them with jephtah: 
judges 11.25.  I have sworn, I cannot go back.  
5 To you the Officers of the County; I mean, 
Officers.  Constables, Bailiff's, and the like; who are taken in to further justice: be advised to deal faithfully. Be not you so dim sighted, and wilfully ignorant, as that you cannot attach a party, while he is both present, as also your Writ extant. You know with what intent jonathan carried his arrows into the field; not to hit or hurt his friend, 
1 Sam. 20.22.  but to safeguard him, and admonish him to be gone (go thy way) use not you your Writs in that kind, as he his arrows; advice not men to be gone, when you should summon them to appear: but be faithful in that office which you have undertaken. Concerning which persons, there is also required the care of you the justices, that if you find any one of these Officers, by his (non est inventus) to abuse the Country; that you thrust him out, and set another Officer in his place, who will deal more faithfully.  
6 To you the trusty Witnesses, 
Witnesses.  upon whose testimony dependeth the issue of every cause, that you may be wary and well advised what you speak, that nothing proceed from you but truth. Solomon maketh a short, 
Prou. 14.5.  yet a perfect description of a faithful witness; a faithful witness will not lie: the unfaithfulness of a witness, is to speak that which is false, the which is flatly forbidden in Exodus; 
Exod. 20. Exod. 23.1.  thou shalt not bear false witness: and again, thou shalt not put thine hand with the wicked, to be an unrighteous Witness. Remember I pray you that he who by oath giveth in false evidence, shall find a threefold inconvenience.  
1 Committit culpam, he offendeth heinously, he sinneth exceedingly, falleth foully: if a sin to speak falsely, how great a sin to swear falsely? a false Witness saith Isiodor, offendeth three ways:  

Isidor. de sammo bono lib. 3.  1 In Deum, against God, cuius veritatem annihilat: whose truth he would nullify.  
2 In iudicem cuius iudicium perturbat, he is offensive to the judge, causing him to do injustice against his own intention and resolution.  
3 In accusatum, quem suo testimonio condemnat: he is injurious to the accused, whose innocency he overthroweth by his false testimony.  

Greg. Qui salsum testimonium dixerunt, nullatenus ad testimonium sunt admittendi, quia infames sunt, & just repellendi. Omnis qui falsum testimonum dicit contra proximum suum dignus est ut cani●us pro●ciatur. Deut. 19 19 Pro●. 21 28. Pantheologia Reguem. p. 1101. Psal. 15.3. All.  2 Amittit famam, he loseth his reputation, in such sort, as that ever after he cannot be respected or credited.  
3 Incurrit poenam: he bringeth upon himself, punishments both temporal and eternal.  
1 Temporal: the ancient jews did so abhor false witnesses, as that they caused them to be torn in pieces with Dogs. The Lord in the book of Deuteronomie describeth the punishment of the false Witness: you shall do unto him as he thought to have done unto his brother.  
2 Eternal, a false Witness shall perish, viz. aeternaliter. David saith that such shall not enter into God's heavenly Tabernacle, but shall come to utter destruction, Psal. 5.6. per●les omnes qui loquuntur mendacium.  
7 To you all: that counsel which our Saviour gave to all, as touching watchfulness, the same I give to you all concerning faithfulness, be faithful.  
And lastly, to the end that all you may be provoked unto faithfulness, harken unto some short motives which are added in the conclusion: these are four in number.  

Presidence. 1 Thess. 5.24.  1 God's presidence; 2 Gods observance; 3 Gods indulgence; 4 Gods recompense.  
1 God's presidence: God the Father who hath called us, he is faithful; so Christ jesus our blessed Saviour, he is an absolute pattern of faithfulness fare above Moses, a more faithful Prophet than he, for he taught all things: a more faithful Priest than he; for he offered up himself for the sins of the people: a more faithful judge than he, for he will render to every man according to his works. 

Observance. B●etius. Mag●a est n cessi as probitatis, cum agit●s ante oculo● iudicis cuncta ceruentis.  
Pr●dentius. Quicquilag, su●tim palamve, memento inspectatorem semper adesse Deum. Hic intuitus sammi reg, ante oculos me itis propositus ad omne bonum excita●at.  
Lens molestior est in fancy, quam vel que corporis maculae: si● exigua peccata in ejus vita pro magnis habentur quia vita ejus omnibus conspicua.  
Livius Drus. Quo cives universi ce●nere possint qua ratione utar vitae degendae. Indulgence.    
2 Gods observance: God narrowly observeth their course, and therefore they had need to keep compass: so saith Solomon: if there be oppression, unjustice, or unfaithfulness in a City, he that is higher than the highest, observeth: who will not walk warily (saith Boetius) that is in the sight of the judge continually. The counsel which Prudentius giveth is very wholesome, viz. whatsoever thou dost openly or secretly, remember that God beholds thee, and then thou wilt perform thy work faithfully: Whereunto let me add the observance of men; a judge or Governor is as the face in the body: which as it is of all parts of the body most conspicuous, so a Wen, a Wart, or Spot upon it, is not endured, because of every man it is easily discerned and espied Let the Magistrate walk circumspectly, because he walketh visibly. Livius Drusus the Tribune, who dwelling in a low cottage, not discernible by any passenger; and a Carpenter making him an offer, that for five Talents of silver, he would raise it up higher, and make it most conspicuous: he replied, I would give thee as much more as thou askest of me, if thou couldst turn the inside of my house outward, to the end that all the Citizens might see how faithfully and justly I do deport myself in my private family. Therefore let your study and care be to walk so uprightly, as that you need not be terrified or dejected at Gods or man's observancy.  
3 God's indulgence: how ever a man be defective in many things, yet if he be sincerely faithful, God covereth and pardoneth all his infirmities, not excepting either against the person or action of that man in whom he findeth a faithful heart. Example hereof we have in judah, 
Hosea 11.12.  wh f●r her sins deserved to be rejected of God, yet because she ruled with God, and was faithful to the Saints, that is, when she ruled, she was faithfully affected, therefore she was beloved and commended of God: that man may be certain of God's favourable indulgement, who hath a care of his faithful deportment.  

Recompense.  4 Gods recompense and reward of faithfulness, both here and hereafter.  
1 Here in this life; they that are faithful, shall hereby obtain a good report among men: there are a sort of men (saith Saint jude) who will be speaking evil of them that be in government. 
jude 8.  Now what a happiness is it to a Ruler, that his enemies cannot speak of him as of an evil doer; cannot justly accuse him, cannot blemish him. Daniel had many enemies who sought an advantage, 
Dan. 6.4. Nullam occasionem potuerunt invenire propterea quòd fidus esset.  or some just occasion against him: yet so faithful was he (saith the Text) that they could find no fault in him: the name of Moses shall be honoured to the world's end, because he was found faithful: neither shall such a man obtain and retain only a good name, which is to be prized above gold and silver, but all other temporal blessings: 
Prou. 28.20.  the faithful man shall abound with blessings.  
2 In the life to come; God doth recompense it with eternal glory. Our Saviour shall say to all such as are faithful at the day of judgement: Come thou good and faithful servant; because thou hast been faithful in a little, I will make thee Ruler over much, enter thou into thy Master's joy: which blessing is promised to the Church of Smyrna, 
Reuel. 2.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  be thou faithful unto death, and I will give thee the crown of life: for which life the Lord fit us all; and unto which the Lord bring us all in his own appointed time, and that for Christ jesus his sake, his only Son, our blessed Saviour, to whom with the Father and the holy Spirit be glory, Amen.   
FINIS.