A Sermon preached at charred in the county of Somerset, the second of March 1597. being the first day of the assizes there holden.  Pro. 2.6. 
The Lord giveth wisdom, out of his mouth cometh knowledge and understanding.  
¶ Imprinted at London for R. D. and are to be sold by michael Hait bookeseller in the city of exeter. 1601.   

❧ To the Right worshipful Master John Colles Esquire, one of her majesties Iustices of peace, and deputy lieutenant of the county of Somerset.  
RIght worshipful, since GOD made the two great lights, the one to rule the day, the other the night, there were never so many good means to increase knowledge and godliness, as there are at this day, never a time when it was more requisite that we should carefully use these means thē now, never anything more profitable then the right use of them. If we did duly consider the corruption of our own nature, the snares of this present world, the slipperiness of worldly prosperity, the shortness of our lives, and the certainty of the Iudgement to come, wee would employ all our studies and labours about that one thing which is most needful, 
●o. 42  that we might so pass our time while we remain in this vale of misery, that after our departure hence, we may live in eternal felicity. To this end only haue I caused this Sermon now at length to be published to the view of the world, from which adventure many things haue stayed me almost these three years, but chiefly these two, mine own immaturitie and the plainness or rather the rudeness of the style& phrase of speech. nevertheless sith we be all debters one to another, and the heathen men teach us this lesson, that we are not born for ourselves, but our friends challenge a part, our parents a part, our country a part, laying aside fear, I haue at this time emboldened myself with the poor widow to cast a slender offering into the Lords treasury. This mine endeavour ● present unto your worship, in remembrance of that Christian favour which you haue shewed unto me. Thus I commend you& all yours to the father of lights, that is able to enrich you in this life with the treasure of knowledge& wisdom, and in the life to come to bless you with immortality in the joyful place of rest for ever and ever.  
Your worships to command, George Macey.   

A Sermon preached at charred.  psalm 2. verse. 10. 
Be wise now therefore, ye kings, be learned ye that are Iudges of the earth.  
FOR my better direction in making a brief rehearsal of some of those good lessons and observations which ye( honourable, right worshipful, and dearly beloved in our Lord and saviour Iesu Christ) haue sundry times heard heretofore delivered by men of greater gravity, more exquisite learning, and riper iudgement, for your instruction and admonition, I haue made choice of this scripture now red unto you, being as I may rightly term it the Magistrates Charge, given by no worse man then a king, to be a light unto all princes and gouernours then living and succeeding unto the worlds end.  
The order, which I purpose to observe in handling this parcel of scripture, 
●0  shal be this: 

First I will speak of the occasion that moved the king and Prophet to give this charge.  
Secondly, of the persons to whom it is given.  
Thirdly, of the charge itself, what it is.  
Fourthly, of the time, when it is to be put in practise.    
I am not ignorant that there is nothing more pleasing to the common multitude then to hear men in authority openly and sharply reproved: 
.19.  but this know ye, that as paul did appeal unto Caesar, not that he had any thing to accuse his nation of: so I which stand before you this day, came not to this place to be any mans accuser, but to be a remembrancer unto all: your accuser is within you, every mans own conscience. whosoever therefore shall feel any inward pricking, let him aclowledge the power of the word of GOD, which is mighty in operation and sharper then any two edged sword. 
.12.   
1 The occasion that moved king david to give this charge, was this, because there is a king and a judge, whose throne is for ever and ever, 
5.6.  the sceptre of his kingdom a sceptre of righteousness, unto whose laws and ordinances al earthly powers are strictly bound to yield obedience: which if they refuse to do, and of obedient subiectes that should not attempt any thing farther then they are warranted by his vnreproueable laws, do become rebelles and say desperately, Surely we will walk after our own imaginations, 
jer. 18.11  and do every man after the stubborness of his wicked heart, they shall perceive that an angry countenance from his face is able to crush al his enemies in pieces. The disobedient shall to their cost understand that neither the policy of the worldly wise, nor the strength of the mighty, nor the countenance of thē that are in high places, shal be able to deliver them in the day of vengeance: but as an earthen pot is easily broken in pieces with the stroke of an Iron hammer, so the greatest potentates in the world being but as day in the hand of the potter, if they continue bewitched with the love of their own wisdom and power,& by reason of their riches and titles, blaspheme the gospel, despise gods Ministers, contemn our Church and congregations, set light of holy exercises, shall be bruised with the rod of power and the breaking of them shall be as the breaking of a potters pot, 
Isai. 30.1  which is broken without pity, 
●sa. 30.14  and in the breaking of it shall not be found a sheared to take fire out of the hearth or water out of the pit. Sith there abideth for the impenitent so heavy& fearful iudgement, Be wise ye kings, &c.  
2 The persons, to whom this Charge is given are Kings and Iudges: by these two titles wee may understand not onely the chief rulers of countries and nations as Emperours, kings, Dukes and such like, but all others also that are put in authority under them, because it is to heavy a burden for one man to decide all controversies but this must be remembered that by how much the higher their place and calling●s, by so much the more properly doth this Charge bertaine unto them. The reasons are two: First, men of high place and calling haue many lets and impediments, many encomberances that either hinder them from turning into the right way, 
●. King. 12.3.  or clog them that they walk very slowly therein, therfore it behoveth them to haue special care to seek for this spiritual wisdom and heavenly learning; therefore is it that the holy Ghost fort them out from among othermen, and as it were pointeth unto them with the finger in this place. As a man that hath a purpose to build an house, will first provide the greatest timber which shal be the most principal in the work, and the greatest stones that they may be laid under in the foundation When any king purposeth to make war against another king, he will first determine of his general, then of his infuriour captaines and officers: this being done he gathereth together his forces from all parts of his dominions: in like manner the lord and king of heaven& earth intending to erect the spiritual building of his church, which is grounded vpon the foundation of the Prophets and Apostles, 
Eph. 2.20  Christ himself being the head corner ston, would haue the men of authority, as great stones to be laid strongly and fast vpon the foundation, that the building might go the more luckily forward: the same Lord& king intending to overthrow the kingdom of Satan& to drive him out of his dominions, would that the rulers should not play the cowards, but should go as leaders and captaines before others, giuing encouragement to their inferiors. As Moses and Aaron went together, so if the Magistrate which be areth the sword go forward with the Minister that preacheth the word, the people shall the more easily be delivered from the spiritual egypt& the more willingly march towards the heavenly Canaan. The second reason is, for their examples sake, Scilicet in vulgus manant exempla regentum, their exampls, whither good or evil, prevail mightily among the people: if good, much to their furtherance; if evil, more to their hindrance in the increase of virtue and godliness: fire warmeth the things that are near unto it, 
Deut. 11.10.  the overflowing of the river Nilus did water the land of Egypt, in the time of Noahs flood as long as the moumtaines were covered with water, the valleys could not be dry: so if the superiors be zealous, their heat will kindle the zeal of their inferiors, their godliness and righteousness will 'allure others to bring forth fruits worthy of amendment of life: and on the other side, if the great men of the world be wicked and profane for the most part( but not altogether) the multitude is ungodly and unholy. 
Mat. 11.5.  A mote is easily passed over though it be in a very dark place, but a great block in a straite and a narrow way causeth many to stumble even in the light and at noon day; the fall of a mighty oak or a Cedar may be heard a far off, and in their fall they break down many tender shrubs that grow under them; though many small stones fall out of a wall, yet the breach may be but small; whereas the falling out of one great ston maketh a very great breach, because that falleth not alone, but many small rush out with it: ye are these great blocks, these oaks, and Cedars, ye are these great stones. 
joh. 7.49.  do any of the rulers or Pharisees beleeue on him? but this people which know not the lawe are cursed. So in these daies it is said, how few of our gentlemen, of our great men do esteem the gospel as they should? How do they reckon of the preaching and preachers therof? 
1. King. 22.8.  How few of thē had rather harken to Michah thē Zidkijah? 
Pro. 22.6.  How few of them teach their children in the trade of their way, that when they are old they may not depart from it? Hence it cometh to pass that both old and young for the most part delight in such Prophets as will flatter them, 
Michah. 2 11.  telling pleasant tales and speaking of their commodities, and are with herod weary of John Baptist his preaching as soon as he speaketh one word against their Herodians? How many led their lives as Esau and Sardanapalus? In health they forget God, 
2. Chron. 16.12. 〈◇〉 d. 〈◇〉. 9.  in sickness they seek not the Lord, but with the foolish king Asa, seek to the phisitians, next sand for the Lawyer to make devises, long entailements and perpetuities, 
Psa. 127.1.  as though every man could build an house at his pleasure: at last, when all hope and likelihood of longer life is past, then perhaps they call for a spiritual counsellor, who when he cometh, must not be troublesone, that is, must speak nothing but of mercy, mercy: if he speak of gods judgements against sin, it must bee in general terms, in any case must not a word be spoken of any restitution of things unjustly gotten, this is trouble some to the sick, and irksome to the whole, whereby it plainly appeareth how hard a thing it is for a rich man to enterinto the kingdom of heaven. The beholding of this kind of behaviour, causeth many fools to say in their hearts, 
Psal. 14.1.  there is no God. 
Mat. 18.7.  It must needs be( saith our saviour) that offences come, but woe be to that ma●● by whom the offence cometh: the ready way to escape this woe and to bee delivered from the wages of our sins, 
Rom. 6, 23.  is by this wisdom and learning in my text commended unto vs.  
Before I come to speak thereof, I will briefly observe one very necessary note, that is, that the holy Ghost saith not, O ye Kings and Iudges give over your places, for your authority is unlawful, but directeth them how to behave themselves in their several places: 
Psal. 82.1. Mat. 22.21 Rom 13.1. Tit. 3.1. 1, Pet. 2.13  whence it is very leare, that as well in this place as in many others, their authority is allowed to be lawful; therefore the doctrine of the Anabaptistes and Maniches, and whatsoever else they be that deny the lawfulness of Magistrates authority, is to bee rejected of all christians, being most pernicious and wicked.  
3 The Charge itself what it is, that the forenamed persons be wise& learned, S. Barnard in his first Sermon de aduentu Domini, saith, the men that trust in worldly comforts, are like unto those that fall into some deep water,& being in danger of drowning, take hold of whatsoever cometh first to hand, as weeds or roots of trees, or whatsoever else, though they do more hurt then profit them; yea& though better help be offered; they will hardly leave their first hold: by means whereof, many times it cometh to pass that they perish. All men that are born into this world, fall into a deep sea of miseries, if wee take wrong hold, wee shall without doubt perish everlastingly, 
〈◇〉 ad ●●dvult d. Cap. 9.  unless in due feason wee shall be content to follow this wisdom which as a cloud by day and as a pillar of fire by night will conduct us fafely through midst of the tempestuous waves of this world. 
Exod. 14.  For our better instruction in this point, wee must understand that there is a twofold wisdom, 
jer. 4.22.  one whereby men are wise to do evil, but to do well haue no understanding, 
jer. 4.22.  this is the wisdom of the flesh as Saint paul calleth it, 
Rom. 8.6. Iam. 3.15.  and Saint james saith it is earthly, senseless and devilish, in this the children of this world are most expert and cunning.  
The other kind of wisdom is an holy understanding whereby we lay up the precepts of the Lord in our hearts that wee might not sin against him, 
Deut. 4.6.  this is the wisdom of the spirit and descendeth from above, this, none, but the children of God do enjoy. This matter would require a large discourse, but that I may haue time to make application to ou● several uses and not keep you too long from your business which brought you unto this place, I will deliver it as briefly as possibly I may.  
This wisdom is a free gift of God, the holy Ghost enspyring and sowing it in our heartes thereby enlightening the eyes of our understanding, that we may make a holy use of all the things which wee haue seen heard and learned. Though Israell saw all the wonders which the Lord did in the land of Egypt to Pharaoh and to all his seruants, 
Deut. 29.2.4.  yet the Lord hath not given you( said Moses) an heart to perceive, and eyes to see, 
joh. 12.40.  and ears to hear unto this day: whence we may learn that it is not in our own power to make profit of the things which are most manifest even before our eyes, except God due us with wisdom from above: with this wisdom the Wisardes of the world are not acquainted, they account it stark foolishness& madness, there is not an vnregenerat person, no not one, that enjoyeth the company thereof, and that for two causes; 
Math. 7.6.  First because it is a pearl that is never cast before swine, so holy a thing that it is never given to dogges, 
Wisd. 1.4.  wisdom cannot enter into a wicked heart, nor dwell in the body that is subject to sin; for it is the very stamp and print of that sacred seal, 
joh. 3.33. 2. Tim. 2.19.  wherewith the holy covenant indented between God and man is interchangeably sealed. Secondly the ungodly enjoy it not, because they seek it not; They that seek me shall find me: 
Pro. 7.17. Aug. ad quodvult d. Cap. 9.  wisdom must be sought for, wherefore wee must not be like the Anabaptists, qui Enthusiasmos& Priuntas reuelationes expectant, which neglect all means, and look to haue gifts of grace inspired into them as the breath of life was breathed into Adam when he was created, 
Gen. 2.7.  but we must all seek, for seeking is the ordinary means to find wisdom. That we may so seek, that wee may find, wee must observe these two things: first where we must seek for wisdom, and secondly after what manner we must seek for it. When we need medicines, we go to the Apothecaries shop, for gold and silver wee visit the Indies, for pearls( as fellow-travelers report) men go down to the bottom of deep waters: whosoever desireth this wisdom without which mens souls pine away and dy, let him repair to the holy Scriptures, they are a shop full of all spiritual medicines: this wisdom, more precious then all gold or silver, out of the word of God is to be mined, if we will, or at leastwise if wee can descend into the depth thereof, there shall we find this pearl which is not to be valued with the wedge of gold of Ophir, nor with the precious onyx, nor with the Gabish, nor with the Topaz of Aethiopia, al●ewels are nothing in comparison thereof: 
Psal. 19.7.  The testimonies of the Lord give wisdom unto the simplo.  
Now we know where, next we are to consider how we must seek this heavenly treasure. The first step of searching for it, is earnest and hearty prayer according to the lesson that Saint james teacheth us, 
Iam. 1.5  If any man want wisdom, let him ask of God which giveth to all men liberally; herein the Apostle shewed himself a good scholar of his and our master and saviour Christ, 
Mat. 7.7.  who taught his disciples this lesson; ask and it shall be given you, seek and ye shall find, knock and it shall be opened unto you.  
The next step is an ordinary and humble hearing of the word sincerely preached, joined with an earnest desire to profit thereby, for many there be that hear& are very little or nothing the better, as they that come to the places of holy exercises, for custom, or for company, bringing hearts full fraught with settled purposes and determinations to do that which seemeth good in their own eyes, whatsoever they shall at any time hear taught: of these men, the wise man speaking, saith thus; 
Pro. 14. ●  A scorner seeketh wisdom and findeth it not. That wee may not lose our labour, let us remember our saviour his watchwords, bidding all men take heed how they hear, and to this purpose also let us keep in mind, that bitter check given to the unprofitable seruant, To him that hath shall be given, 
at. 25.29  and from him that hath not, shal be taken away even that which he hath.  
The third step in seeking, is Meditating on the things that we haue heard, by this means the Bereans made profit of the Apostles preaching, 
●ct. 17.11.  they did not onely receive the word of God with all readiness, but preached the scriptures daily whether the things were so or no: this is the way to fasten in our heartes the things that we haue heard. As the beasts that chewed not the cud were vnclean by the law: 
●●eu. 11.26  so if we meditate not of the word that we may remember it, and remembering, wee may practise it, though we spend our whole life in hearing, 
Pet. 1.22  wee are unclean still. By chewing, the sweetness is the better tasted, the meate the sooner digested, the body the better nourished, and the strength the more increased: So the meditating on the word of the Lord, will yield us so liuelily a taste of the sweetness thereof, that wee shall confess with david, 
●sal. 19.10  that it is sweeter than the hony comb: this sweetness will breed in us an unsatiable desire to be continually fed therewith, by feeding thereon we shal grow from strength to strength, from virtue to virtue, 
Psal. ●. 1 1. Kin. 1 & so come to the ●oyfull estate of blessed men.  
For our encouragement in this good course, let us mark well what wisdom herself saith, 
Pro. 8. ● 1. Kin. it  They that seek me early, shall findeme: riches& honour are with me; even durable riches& righteousness; she is not as a woman sitting alone desolate and forsaken, as one that had seen widowhoode and loss of children, but as the kings daughter all glorious within, her clothing all of brodred gold, her raiment of needle work, her ornaments and her jewels are about her. The generation of them that shall find her are they that fear God. 
Psal. 111  The beginning of wisdom is the fear of God& a good understanding haue all they that do thereafter.  
Whether we haue already attained any portion of this wisdom or no, we shall know by the fruits therof, which are in general two, to wit zeal of Gods house, and integrity of manners: which two cannot be separated the one from the other, no more then heat from the fire, moisture from thewater,& light from the sun. If our zeal be not such as that, 
Ex. 32. ● Rom. 9  overpassing all love of ourselves, our own pleasure and profit( I omit to say our own salvation and damnation with Moses and paul) we do not absolutely with an hearty affection seek the glory of God, by the aduancement of the sceptre of his kingdomne: if in the course of our lives we walk not as be cometh them that would be called the sons of God, howsoever we would be esteemed, wee are ignorant and foolish. What then shall we say of them, who as much, as in them lieth, continue the course of that flood which the Serpent cast out of his mouth after the woman that she might be carried away of the same? 
●u. 12.15  What of them, that as the philistines would not suffer any smith in Israell, 
Sam. 13.  least the Hebrewes make them swords or spears, will take away all the means whereby we should make provision for our defence and safety against our ghostly enemies. It may be many of these are accounted wise in the world, and they reckon themselves to do all things well, no marvel; Salomon saith, 
●o. 12.15  their be many that think their own wit best. To withhold the pay from thē that go a warfare, to muzzle the mouth of the ox that treadeth out the corn, to deny the fruit of the vine to him that planteth it, to forbid them to be partakers of the altar which attend at the altar, are these the effects of zeal in these daies? they haue been contrary in former times. When Moses built the tabernanacle by gods appointment, there was so great an offering, 
Exo. 36.  that there was too much brought,& Moses bad the people cease from giuing. In the dark daies& blackness of old superstition, men were so forward in giuing towards the maintenance( as they thought) of true religion, that as ye know well, they were restrained by lawe. That was the time of giuing, this is the time of taking away, that was the time of enriching, this is the time of impoverishing, that was the time when men thought all too little, this is the time when men think all too much, so that there is no sweeter bread then that which is stolen from us: wee haue laws for our defence strong enough to protect us from all injuries, were it not for that old proverb; If a man hew over his head, chips will fall into his eyes. Well, men cannot live by the air alone as it is said of the chameleon, therefore ministers must of necessity require a part of their lawful due: by so doing they oftentimes purchase to themselves many reproaches; to be called covetous, greedy, troublesone, the most lewd men vpon the earth. Are there not such, say our accusers? I will not deny the truth, surely there are the sons of Ely, 
〈…〉 am. 2.12 〈…〉 n. 12.31 〈…〉 t. 26.15 Tim. 3.8 joh. 9. 〈…〉 c. 34.3.  Ierobohams priests, Iudas, Diotrephes, Demas, many that ear the fat and cloath themselves with the woll, but feed not the sheep. I will show you a way how many of these great faults may bee amended; if ye that are Patrons would deal faithfully in your Patronage, and not regard the gifts of the hands more then the gifts of the mind: Your Patronage is but an enfaithment in trust, they that make gain thereof, sell that which is none of theirs, and are unfaithful in the trust to them committed. I say, praised bee God for them that haue shewed themselves faithful. As for such as account their gain godliness, and their theft honest dealing, let them remember what reward Gehezi had for receiving gifts at the hands of Naaman the Syrian: 
〈…〉 King. 5. ●7  let them remember the punishment of Ananias and Saphyra for embeaselling a part of their own possession, 
Act. 5.5.10.  which they sold when is was in their choice whither they would haue sold it or no: let them remember the counsel that Saint Peter gave unto Simon Magus, saying, Repent therefore of this thy wickedness, 
〈…〉 8.22.  & pray God, if it be possible, that the thought of thine heart may be forgiven thee. Is mercilesnesse no sin? Seemeth it a small thing to betray, 
Iam. 2.13  nay to murder souls? Is it none offence to nourish the seed of errors, heresies, idolatry, treason, and rebellion: all which bud and spring out of ignorance? 
1. Sam. 5.3 Exod. 7.1:  As Dagon fell down before the ark, Aarons rod devoured the rods of the enchanters, the beams of the sun do disperse the darksome clouds; even so, surely if the gospel were sincerely preached, as it might haue been in many places more then it is, were not the labourers portion devoured by the devourers, the Idols of mens hearts would fall down in the presence of the truth, superstitious blindness which as yet covereth the hearts of many thousands within this land, no less then it did the very first day of her majesties joyful and happy reign, should haue been put to flight long ago.  
In all this, I haue yet said nothing of Impropriations, because I know that the possessors of them will straightway fly to the lawe of the land, as to a most safe city of refuge.  
Though outlaw do allow thē, as the law of Moses allowed divorcement, yet I am surely persuaded that such propriatories as haue both the best and the worst tithes, and the whole pastoral charge withall, and yet make no conscience of providing& giuing spiritual things for their temporal, that these offend against the law. 
〈…〉 stcheap 〈…〉 e accoū 〈…〉 d best.  Our laws above all things desire that God may be glorified, but to yield such slender and beggarly allowance to the ministers of the gospel, as that they be enforced not only to live by the devotion of others, but sometimes to use filthy and unlawful means to supply their wants, it is the ready way to cause the enemies of the Lord to blaspheme. Well sith the neglect of corporal provision for the poor shall be remembered when every man shall receive according to his works, 
〈…〉 at. 25.35  without all doubt the famishing of souls will not be forgotten. Then shall many irreligious professors plainly perceive that they haue accounted wisdom foolishness, and foolishness wisdom, and then too late they shall wish that they had been wiser in season.  
The second fruit of true wisdom, is integrity of manners, the practise of our Christian knowledge in performing our duty towards our neighbour. This consisteth of two parts, the one in the execution of public offices, the other in the course of every mans private life. unto public dueties there do pertain the deciding of controversies between party and party,& the due punishment of malefactors according to their offences: for the performance of these things, ye are assembled at this present, Iudges chief labourers in the business, Iustices assistants& coadjutors, advocates to lay open causes, jurors to make diligent enquiry for the truth, and according to the rule of a good conscience to return verdicts to them that haue authority to give sentence. All these must take heed what they do: for they execute not the judgements of man, but of the Lord, 
2. Chron. 19.6.  and he will be with you in the cause and iudgement. I will set before you two examples, as two most clear glasses of crystal wherein you may see how to address yourselves to the discharging of your dueties. The one is the example of the levites out of the book of deuteronomy, 
Deut. 33.9  who regarded neither father nor mother, nor brethren, nor children, that they might observe the word of the Lord: the other out of the book of job, 
job. 29.14.15.  the example of that holy man job, he said that he put on Iustice, and it covered him, iudgement was as a rob and a crown unto him, he was the eyes of the blind and the feet to the lame, he was a father unto the poor, and when he knew not the cause, he sought it out diligently. So the setting a part of affection& the knowledge of the truth are the two eyes of Iustice: that these may continue clear& single, all lets and impediments that may any way dasel or dim their sight must be carefully removed.  
I speak these things( honourable) to stir up& warn( I am persuaded) your pure mindes. 
2. Pet. 3.1.  Your assistants may be lets unto you, if forfauor or affection, grudge or displeasure, they should inform you otherwise then the truth is: and your good opinion of the man may lead you from the right of the cause, but I trust they haue not so learned Christ: leaving them to God& their own consciences I pass to other more common& apparantlets. These are the advocates& the jurors: such advocates as haue taught their tongs to call evil good,& falsehood truth, that can by their smooth speeches steal away& led captive the harts of the simplo, to keep back the poor from iudgement, that widows may be their prey,& that they may spoil the fatherless. Born the thief& the true man that travail on the way, haue their swords gird to them, but to diuers ends, the thief to oppress others, the true man to defend himself: so the end of the law is to defend the innocent from wrong, but it is oftentimes abused to oppress the harmless There are without all question very doubtful cases& both parties may seem to defend right: but when the cause shal be so apparent, that men contrary to their own knowledge shal maintain wrong, this bewrayeth that in these daies there are such as were spoken of long ago, that regard not the cause but the persons, respect not the law, but the rewards, consider not what reason leadeth them unto, but think every thing lawful that is gaineful. These follow the steps of one Hyperides an Athenian lawyer, who pleading in the behalf of an harlot, when he saw he could not prevail by words, he vnlaced her clothes& shewed forth her whitebrests,& by that means moved the foolish Iudges to compassion: Others by commending their clients& dispraising their aduersaries, assay to colour evil causes as harlots paint their faces, to entice wantons, forgetting that lesson. Nec bonis adversariorum detrahendum, nec amicorum laudanda vitia. That good law which was carefully observed at Athens, is necessary and profitable for all countries. The grave Senators did forbid such as pleaded other mens causes to move affection, or to speak any thing besides the matter, or by any means to stir up the mind of the judge to anger, envy or pity: though it be notan easy matter to move the mindes of Iudges in these daies, yet the multitude whose affections and passions are as the waves of the sea, may soon be drawn from the truth by the enticing speeches of mans wisdom.  
The impediments in jurors are, if Iuries be picked or packed of purpose, of those mercenary men which trudge from place to place, thinking it long while they be not empaneled: there are a dangerous company which little or nothing weigh the cause, but make all speed to receive the wages. In great mens causes it is specially to be foreseen with all careful diligence, what manner of men they bee that are jurors, 
1. Kin. 21.13  least fear or favour cause them to bee like the two unthrifts which Iezabell suborned against poor Naboth, that spake& avouched against the innocent that which was altogether untrue. Wherefore the best way were, when men of might shall see their neighbours or tenants in their causes empaneled, to use means that they may be discharged, the matter in question shall thereby purchase credite, the suspicion of oppression shall be taken away, siely men shal be freed from danger, or at least wise from exceeding fear. Let the statutes of the Lord be your continual counsellors, then shall ye be sure to guide all your ways with discretion, and wisdom shall appear in all your actions.  
The other part of your office( honourable and right worshipful) is the punishing of malefactors. Because the world is come to that pass now, that if there be two or three men of courage within a shire that strive mightily to put down sin, while the rest follow their own profit or pleasure, or study to bee popular, they are accounted busy, hard, or cruel men. I will lay before you a few reasons which should incite and stir up all that are in authority without any respect of persons or foolish pity to draw forth the sword that it rust not in the scabbard of security, and play the men in cutting down of sin and wickedness. First, Magistrates should not leave sin unpunished for their own good& safeties sake, for grievous plagues haue fallen on them that haue been negligent through too much pity in doing the work of the Lord: Ely winked at his sons wickedness, 
1. Sa. 3.14& 15.19. 1. Kin 20.34.42. 1. King. 11.6  Saule spared Agag, Acab spared Benadab and it was to them all the occasion of turn: Salomons dotage on his women in suffering them to haue Temples to serve Ashtaroth Milcom,& strange gods: this renting of gods service rent his kingdome a part to Reboam his own son; but the greater part to jeroboam the son of Nebat. 
1. Kin 12.20.   
Secondly, if offenders be not punished, iniquity will abound and sin will multiply daily. The wise preacher saith, 
Eccle. 11.8  Because sentence against an evil work is not speedily executed, therfore the heart of the children of men is fully set to do evil. doubtless there is nothing that doth so much encourage men in these daies to do that which is unlawful, as the hope of favour: one thinketh if he be espied, he hath friends that will not fail him in a time of need, another recounteth with himself that his goodly parsonage will move some or other to pity him, so they run headlong into mischief. The next way to purge the land of heinous offences, is to execute the lawe alike on all, that none may be emboldened through hope. As the Chronicles of this land do testify, Alfred a king of the Saxons had his laws so executed, that men might hanggolden bracelets& jewels at cross ways and no man durst to touch them for fear of the law, there was no hope of favour, no nor yet in the daies of Edgar another king of the Saxons, who is commended to be so excellent in Iustice& sharp in correction of vices aswell in his Magistrates as other subiects, that never before his daies was used less felony by robbers or extortion, or bribery by false officers. It is also recorded, that in William the conquerors daies, a young wench might carry a burden of gold through the whole land without danger, there was no hope of favour: the laws of those forenamed princes could be no more comparable to the laws of England now, then the discretion of a child of two yeares age to the wisdom of a grave Senator, god grant the fault may be amended where it is.  
Thirdly the neglect of Iustice is damgerous to the whole people, where it is so neglected: as long as the people committed abomination against the Lord without punishment, the wrath of the Lord was hote against Israel& the Lord plagued thē, that there died 24000. 
Num. 25.8  but when zealous Phinees had done the execution vpon them that wrought wickedness in the camp, the plague ceased from the children of Israell. 
josu. 7.26.  When Achan was stoned, the Lord turned from his fierce wrath. When the sin of the bloody house of Saule was punished, 
2. Sam. 21.14.  the officers having performed all that the king commanded, God was then appeased with the land.  
All this standeth well with the rule of christian charity, for it is not unknown that a magistrate sustaineth a double person: as he is a christian brother, 
Mat. 18.24  so indeed he must forgive, as God hath forgiven him, be meek& patient: sith he himself hath had ten thousand talents forgiven him, not to take his brother by the throat for an hundred pence: as he is a magistrate, 
Psal. 82.1.  he is gods 'vice gerent, and in that respect God vouchsafeth him his own name, and he is strictly bound to execute his office as occasion shall be offered: sometimes inflicting easier, sometimes sharper punishments vpon evil doers. A wise king scattereth the wicked and causeth the wheel to turn over them, 
Pro. 20.26  and in so doing, he doth a deed of charity, for who so spareth the wicked oppresseth the godly.  
I will by your favourable patience, put you in mind at this time of one sin by name, that it may be the better looked unto, that is even that great& capital sin of this land, recusancy. The suffering of the Canaanits& the making of peace with thē, was an occasion that the children of Israell called the name of the place Bochim, that is, 
Iud. 2.5.  weeping or lamentation. If our open and professed enemies abroad do look for any assistance here at home, to make this land of England Bochim too, they, they, even our Recusants, are the men at whose hands they look for great matters. Wee are suit that the Lord will not give the soul of his turtle unto dogs, nor his darling into his enemies hands. nevertheless, we may not neglect lawful means to auorde danger, by reforming that great company of Papists which lurk, nay which live openly, re●using to communicate with us in the word& Sacraments. 
1 joh. 4.6.  Sith it is most evident that the cause of Recusancy is ignorance, and the best remedy thereof the hearing of Gods word sincerely preached: it is much to be wished that they were al compelled to come where they might hear, and learn that their pretence of conscience is but a deceitful juggling trick of the deceiver. As the Donatists loved their errors better then their lives, so these love their ignorance better then their goods. For the curing of bodily diseases both in men and beasts, if they refuse to receive medicines, we will manacle, bind and fetter them that they may receive medicines: and should we not much more enforce our sick brethren to receive the medicines of the soul? In my simplo iudgement, this is every mans case, we are all bound to seek the good one of another, and the greatest good is the salvation of our souls: Wherefore none may pass over this matter with the excuse of Gallio, who would not meddle in Paules cause, 
Act. 18.15.  because it was a matter of religion: but let us all know for a certainty that God would haue kings and Iudges to be wise and learned, that the earth might be filled with knowledge as the waters cover the sea, that religion might be planted from Dan to Bersheba.  
The second part of our practise, is the ordering and guiding of our private life after the rule of gods holy word, for as it is truly said of Philosophical virtues, omnis virtutis laus in actione consistit, so it is to be held of Christian profession and divine knowledge; 
Iam. 1.2  The doer of the work shall be blessed in his deed, saith Saint james. Wherefore christianity doth not consist in bare hearing, or reading the scriptures, nor in talking or disputing of them, for notwithstanding these things, a man may be a reprobate: 
1. Pet. 1. ●  but herein consisteth the commodity and right use of our religion, 
Iam. 1.2  that we reform our ways and keep ourselves unspotted of the world. When our Lord and saviour came into the coasts of Caesarea Philippi, he asked his disciples, 
Mat. 16. ●  saying; Whom do men say that I the son of man am● In like sort saith Origen, be that is a Bishop or a Magistrate may ask this question; What doth the world say of me? But he must ask of him that will answer without flattery. Vpon the wisemans warrant who saith, 
Pro. 28.2  that he that rebuketh a man shall find more favour at the length, then he that flattereth with his tongue, I will show you plainly what the world saith of you. Men say some are Esaus, some Nimrods, some sodomites, many the schollers of Macheuill, few Lots, 
Gen. 25. ● 10.9. 1. Ki. 18.1 Act. 10 Luk 32.  few Iosephs, few Obadiahs, few Cornelij, few Zachees, these are the common whisperings abroad: there is also a common outcry to bee hard almost in every place,& this is against covetousness, because poor mens tents are daily racked, their fines intolerable, their ancient tenors altered, their new leases stuffed with ambiguous& damgerous clauses, Rehoams little finger is heavier then his fathers loins, this ye call improvement. It is also reported that by how much the greater cost the tenants bestow in manuring their tenements, in erecting houses necessary, planting Orchards,& such like, it is by so much the more unlikely that their post eritie shall ever enjoy the same, especially by how much the nearer they dwell unto their landlords.  
For as eve, though shee had an infinite number of most delicate fruits given her of the Lord in Paradise, 
●en. 3.2.3.  yet she most earnestly desired one that was forbidden,& thought it good for meate: and unto ahab, who without doubt wanted no gardens, the vinyarde of Naboth seemed very commodious to make him a garden of herbs: so fareth it in these daies, this mans tenement with other his neighbours livings are very fit to enlarge their Landlords domains, such a manner hath good pastures within it, for recovering of them there shal not want a jonadab to lay a plot: if there be no other means, then it must serve to make a park, which will both take away the suspicion of covetousness, and also be a good means to draw in more next adjoining, which after a few yeares may bee employed to uses more profitable both for the owner, and also for the common wealth. Whether it be more reasonable that they that haue abundance should bee content with their lot, or that such as haue but little should depart from all that they possess, judge ye. For an answer unto the common excuses used in this behalf, I beseech you consider how the holy Ghost hath penned the story of ahab& Naboth. ahab was the king of the land, 
1. Kin. 21.2  a man would haue thought it a small fault in him to desire any thing of his subject for his pleasure, yea no fault at all, sith he offered him his choice either to take so much money as it was worth, or a better betide than that was, in another place, so that he was, not so rigorous to take from another man his right without full recompense: Yet the very desire of having, is there noted to bee evil, and laid before us for our admonition, that wee should take heed that wee do not transgress after the like manner. ahab though he were a king, had a high Lord above him which maintained the cause of the poor helpless: this high Lord is he that hath pronounced by his Prophet a woe to them that will leave no place for the poor to dwell in, 
say. 5.8.  he can thrust these earthen Lords out of doors at his pleasure, as he did Nabuchadnezer, he can take their souls from them even when they haue set up their rest, as he did to the rich man in the gospel. Sith the case standeth thus, it is no wisdom for the workers of iniquity to eat up gods people as they eat bread, it is no wisdom to set our affections on things here below, as joining of land to land, and house to house, that wee may be placed by ourselves on the midst of the earth, it is no wisdom to vnpeople parishes and countries. Though husbandmen& tilers of the earth be not asked their iudgement in the counsel of the people, neither are they high in the congregation, neither sit they vpon the iudgement seats, yet without these cannot common weals continue, cities cannot be maintained nor inhabited nor occupied. As for such whose consciences do acquit them from this sin of covetousness, let them search and examine themselves whether there be any other sin that reigneth in them, for he that is an adulterer is in the same condemnation that the covetous is, the drunkard and glutton and proud man is also in as dangerous estate as the others: one reigning sin whatsoever it be without repentance, shall be more bitter unto our souls then the Colliquintida was to the taste of the children of the Prophets, when it caused them to cry, 
2. Kin. 4, 40  Death is in the pot. Let us all embrace true wisdom which teacheth all men to consider their ways, and to turn their feet unto the testimonies of the Lord, to make hast and delay not to keep his commandments: it teacheth us to make bags which wax not old, a treasure that cannot fail in heaven, where no thief cometh nor moth corrupteth, 
〈…〉 ●9.  in a word to deny ungodliness and worldly lusts, and to live soberly and righteously and godly in this present world, 
●●t. 12.23.  as becometh the peculiar people of God, zealous of good works.  
4 The last member of my first division is, the time when men should put in practise the charge before spoken of, a thing not to bee omitted: for many that consent to all the rest, trifle very dangerously about the time: therefore it is worth our observation that the Prophet leaveth us not at our liberty, but saith, Now be wise as God himself is always, I am: so they that are gods should think it little worth to say, they haue been wise, holy, and righteous, or that they will bee so hereafter, but that true wisdom consisteth in present obedience unto her words which calleth the fools from their foolishness,& the scornful from ta●ing pleasure in scorning. That wee may without delay, by our holy obedience show our godly wisdom, there are three most forcible arguments ready at hand to persuade vs. First, the shortness of our lives and the vncertainetie of our estates, the rich man that built his barns wider, and bid his soul take rest, because of his great store laid up for many yeares, that same night had his soul taken from him. There is no man here present this day, or living upon the earth, that can absolutely say unto himself, that he will do this or that tomorrow.  
Secondly, gods judgements are nearer then wee think of, 
Mat. 3.10.  according to the saying of John the Baptist, The axe is laid to the roote of the three, he saith not, that it shall be laid, but that it is: so was it with the Amalekites when they lay scattered vpon the earth, eating and drinking and dancing, 
1. Sam. 30.16.  because of all the great prey that they had taken out of the land of the Philistines and out of the land of judah, david came vpon them and smote them from the twilight even unto the evening of the next morrow, so that there escaped not a man of thē, save 400. 
Dan 4.22.  young men which road vpon Camels and fled: so was it with Nabuchadnezar, while he vaunted vpon his palace of Susan, he heard a voice saying; Thou shalt eat grass with the beasts of the field, and so it came to pass. 
2. King. 19.37  While Sanacherib was in the Temple worshipping Nisroch his God, Adramelech and Sharezer his sons slew him: 
Act. 12.23.  While herod was in his royal apparel sitting on the iudgement seat, being tickled with the vain commendations of the people, the angel of the Lord smote him, so that he was eaten of worms, and gave up the Ghost.  
Lastly, 
Esa. 55.6.  the day of visitation, the day of salvation, the time of grace lasteth not for ever: to this purpose wisdom herself speaketh of them that defer their amendment, 
Pro. 1.28.  they shall call vpon me, but I will not answer: they shall seek me early, but they shall not find me, because they hated knowledge and did not choose the fear of the Lord. This was performed in jerusalem even that city which the Lord did choose out of all the tribes of Israell, 
Zach. 7.12.13.  to put his name there, in their prosperity the inhabitants therof made their harts as an Adamant ston, least they should hear the lawe, and the words which the Lord of hostes sent in his spirit by the ministery of his Prophets: therfore it came to pass, that as he cried and they would not hear, so they cried and I would not hear saith the Lord of hostes, 
Luk. 19.42  Because jerusalem would not embrace Christ their saviour, therefore was their city brought to desolation.  
The five foolish virgines followed after the bridegroom, but the wedding chamber door was shut before they came, and they could not enter in while they were buying of oil the time passed, 
Mat. 25.12.  and they came to late. Well, let us all know this, that as the night succeedeth the day, and winter followeth summer, so iudgement cometh after mercy, and where this is not accepted, there that will not bee resisted: God give us his grace to be wise in season. Now unto the king everlasting, immortal, invisible, unto God onely wise be honour and glory for ever and ever, Amen.  Ecclesiastes. 12.11. 
The words of the wise are like goads and like nailes fastened by the masters of the assemblies, which are given by one pastor.  
FINIS.