Balme from Gilead to recouer conscience In a sermon preached at Pauls-Crosse, Octob. 20. 1616. By Samuel Ward, Bach. of Diuinitie, and preacher of Ipswich.

The second Part.

It teacheth you how to order and [ 1] direct it by these foure markes fol∣lowing: which Ireckon as foure sup∣porters of the throne of Iustice, not altogether vnlike to those foure in Christs throne, so often mētioned in the old and new Testament, which being properties of Angels, are sym∣bolls both of Magistrates and Mini∣sters.

These foure whosoeuer is com∣pounded [ 2] of, is a man after Gods own heart, and a starre in his right hand. Hee that wants any of them, is but a blazing comet, how high soeuer hee seemes to soare. These will not onely serue for the triall of such as are Can∣didati, and to bee chosen: but also of

such as are inuested and already in place to approoue or reprooue their condition. And for this end and pur∣pose, let vs vse them this day, as foure waights of the Sanctuary, whereunto whatsoeuer Officer heere present, from the Iudges to the Bayliffes, shall not answer: This Text (as the hand∣writing on the wall) shall say vnto him from God; Thou art waighed in the ballance, & found too light, and thine Office (at least ought to be) ta∣ken from thee.

The first Character or weight Abilitie.

The first and prime marke is Abili∣tie (Anishi Chaijl). So our new tran∣slation expresseth it well in a compre∣hensiue word, and so I finde it in Scripture signifying and comprising all the seueralls that belong to facul∣tie or abilitie: whereof I number first three complementall for convenien∣cie; secondly, three substantiall and of necessitie.

First Chaijl includes strength of bo∣dy [ 1] and manhood, such as inableth ••hem for riding, going, sitting, watch∣••ng, & industrious execution of their 〈◊〉〈◊〉: Such as the scripture com∣mends in Caleb at fourescore and fiue, ••nd stories in Vespatian, our Alfred, Hardicanutus, Ironsides, &c.

Which our straight buttoned, car∣pet [ 2] and effeminate Gentry, wanting, ••annot indure to hold out a forenoon 〈◊〉〈◊〉 afternoone sitting without a To∣••acco baite, or a game at Bowles, or ••ome such breathing to refresh their bodies and mindes, little acquainted with the tediousnes of wise and seri∣ous businesse: Woe to the people (saith Salomon) whose Princes are children and eate in the morning; and blessed are ••he people whose Gouernors eate in time and for strength. Eccles. 10.

Secondly, neither is wealth to be excluded: That Diana of the world, which it onely accounts Abilitie, and calls it opes & potentia, which yet is

better called value then valour, yet may it concurre to make vp that which our Law terme calls mieulx vailiant; and though at the beame of the Sanctuary money makes not the man, yet it adds some mettall to the man.

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

[ 4] Yet remembring that these com∣plements without the substance are but empty gulls and scarbuggs of ma∣iestie, the Sophistry of gouernment, as one calls them: and as Zachary the Prophet saith, the instruments of a

foolish Gouernour. And such as Ie∣remie derides in Shallum the sonne of Iosia, Thinkest thou to rule because of thy large building, Cedar seeling, painted with vermilian, did not thy Father pro∣sper when he did execute iudgment and Iustice? which is indeed the truth & substance, th'other but the flourish.

Thirdly, I exclude not birth and [ 5] blood, which many times conveyes spirit & courage with it, Blessed is the Land whose Princes are the sonnes of Nobles. Eagles produce Eagles, and Crowes Crauens, yet regeneration & education often corrects this rule: and experience tells vs, That cottages and ploughs haue brought forth as able men for the gowne & sword, as Pallaces and Scepters. Gideon came out of the poorest of the familie of Manasse, and he the least in his fathers house, a poore thresher. Dauid was taken from the sheepefold &c. yet both mighty men of valour, and speciall Sauiours of their people: and

the wisdome of some of our neigh∣bour Natiōs is much to be commen∣ded in this, that if they discerne an excellent spirit & facultie in any man, they respect not his wealth, or birth, or profession, but chuse him into their Magistracie and weighty im∣ployments.

[ 6] But these three are but of the by and well being, the three following of the maine & essentiall to Magistracy, all comprised vnder the word Cha••l, as first wisdome and experience, which the Preacher tels vs is better then strēgth, either of body or estate. And of this abilitie Moses expounds this word in his practise, Deutr••. 1. 15. which is a good Commentary vpon his fathers aduice.

[ 7] And indeede without this what is a Magistrate, but a blinde Polyphemus, or a monster without an eye. If hee want either skil in the lawes, or obser¦uation of his owne, must hee not bee tutored by his Clarke, as it often falls

out? or shall hee not bee misled by some Counsellor, crossed & contra∣dicted by euery stander by, that shall tell him this you cannot do by Law, or I take it you are besids your book.

The second is strength of mind, to [ 2] gouerne and manage passion and vn∣ruly affections, which he that weilds at will, is stronger then hee that sub∣dues a city and conquers a Kingdom, to beare and forbeare, and to order the mutinous perturbations of the minde, is that abilitie which the Gre∣cians call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Very requisite in a Iudge, who must [ 2] not suffer his affection to disquiet his iudgement and vnderstanding, in ri∣sing at the first complaint; nor at any accident or present miscarriage of ei∣ther party, suddenly occasioned, which is collaterall to the cause, and impertinent to the question, but hee must bee patient and meeke towards their personall weakenesse. Likewise long-minded, to endure the rusticity

and homelinesse of common people in giuing euidence after their plaine fashion and faculty, in time, and mul∣titude of words, happily with some absurdities of phraise or gesture, nor impatient towards their foolish affe∣cted eloquent termes, nor any thing else whereby the truth of their tale may be ghessed at.

[ 3] Lastly and principally, I vnder∣stand with the Geneua translation, that fortitude, valour and magnani∣mity, which we call courage and spi∣rit; typified in Iudah the Law-giuing Tribe, whose emblem or scutchion was the Lyon Couchant, that sits or lies by the prey without feare of re∣scue, that turnes not his head at the sight of any other creature, Prou. 30. which Salomon symbolized in the steps of his throne adorned with Ly∣ons: The Athenian Iudges by sitting in Mars-street. Some thinke that from this vertue Constantine was termed Reucl. 12. the Churches male or man∣child:

others apply it to Luther: o∣thers to Christ, the true Lyon of Iuda

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

This ability is so requisite, that it is [ 3] often put for the onely qualitie, as if this alone would serue, as in Moses charge to Ioshua, and Dauids to Salo∣mon. And experience hath taught, that where this one hath abouuded, though the other haue been wanting in some Magistrates: they haue done more good seruice to their Country, then many others who haue had som tolerable measure of the rest, but haue failed onely in this.

Had not the principall posts of an [ 4] house need to be of hart of oake? are

rulers & standarts that regulate othe•• measures, to bee made of soft wood or of lead, that will bend and bow•• pleasure? doe men chuse a startin•• horse to leade the teeme? had no th•• neede be of Dauids valour, and San••••sons courage•• that must take the 〈◊〉〈◊〉 out of the Lyons mouth, and rescu•••• the oppressed from the man that 〈◊〉〈◊〉 too mighty for him? had not he nee•• to be of some spirit and resolution that must neglect the displeasure and ••••ownes, reiect the letters and suits o•• great men and superiours?

[ 5] It is incredible to those that kne•• it not, what strength great men wil•• put to (especially if once interested for the vpholding of a 'rotten Ale•• house, countenancing of a disordere•• retainer, &c, the resistance whereof 〈◊〉〈◊〉 quires it not some spirit? had not th•• braine neede to be of a strong consti∣tution, that must dispell and dispers•• the fumes ascending from a corrup••liuer, stomacke, or spleene? I mean

the clamorous, rumours, and some∣times the flatteries of the vulgar, which often intoxicate able men, and make them as weake as water, yeel∣ding and giuing as Pilate, when hee heard but a buze that he was not Cae∣sars friend, and saw that in dismissing Christ, he should displease the Iewes.

What heroycal spirit had he neede [ 1] haue, that must encounter the Hydra of sinne, oppose the current of times, and the torrent of vice, that must ••urne the wheele ouer the wicked; especially such roaring monsters, and rebellious Chora's such lawlesse sons of Belial; wherwith our times swarm, who sticke not to oppose with crest and brest, whosoeuer stand in the way of their humours a••d lusts? Surely, if lethro called for courage in those mo∣dest primitiue times, and among a people newly tamed with Aegyptian ••okes: what doe our a••dacious and fore-headlesse Swaggerers require? our lees and dregs of time; not vnlike

to those wherein God was faine to raise vp extraordinary Iudges, to smi•• hip and thigh, &c. What Atlas shall support the state of the ruinous and tottering world, in these perilous ends of time?

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

[ 3] Wherfore this text proclames and speakes, as Gedeon in the eares o•• all the faint-hearted. Whosoeuer i•• fearefull and timorous, let him depart

from mount Gilead, and there depar∣ted twenty thousand; and yet God the second time, out of the remnant, viz. ten thousand, defaulks all the la∣zie persons, and reduced that huge army to three hundred able persons.

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

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

and goe on from strength to strength.

[ 2] And if any aske mee, who then is sufficient for these things? or where shall we get this strength, that are but flesh and bloud, and men as others? I answere with Iob, Siluer hath his veine, and gold his mine where it is found, i•• 〈◊〉〈◊〉 is taken out of the earth, and brasse moul∣te•• out of the stone, but the place of this ability is not to be found in the land of the liuing. Nature saith it is not to be found in me, Wealth and Honor sayes not in me: It is fals ly said of Cato and Fabricius, that the Sun might sooner be stayed or altered in his race then they in the course of Iustice. The stou••est ••nd the richest wil yeeld. But Dauid t••lls his sonne Salomon on his death-bed, where hee shall finde it. Th••••e O 〈◊〉〈◊〉, is greatnesse and power, 〈…〉〈…〉 the head of all riches; honor and 〈…〉〈…〉 hands, it is in thee to 〈…〉〈…〉, &c. This God hath taught Dauid to breake a bow of steele with

his hands: It is hee that looseth the coller of Princes, girdeth their loines, & vngirdeth them again, befooles the Counsellor, the Iudge & the spokes∣man: He it was that made the shooes of Ioseph as strong as brasse, Ieremiah as a wall of brasse, Calch as strong at fourescore and fiue as at forty; if Sampsons haire be off, and God depar∣••ed from him, he is ••s other men, and ••he can strengthen him againe without his lockes at his pleasure.

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

It is the fault of many Christian Ma∣gistrates, euer to be complaining and

groning vnder the burthen: as if ease and dilicacie were to be sought for in gouernment. What if there be a Ly∣on in the way? the righteous is bol∣der then the Lyon: what if thou bee weake? is not God strength? and doth not hee perfect his strength in our weaknesse? what if there be many op∣posites in the way? true courage is strong as death, and will trample all vnder feete without resistance.

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

[ 6] One concluding place for all, out of a Preachers mouth, that knew what he said, wisdome strengthens one man more then twenty mighty Potentats that are in a city, he that feareth God shall come foorth of all dangers.

Whence by way of passage, note that the next point of the feare of God, is that which giueth life to the fore-go∣ing, and to the two following also: and is placed in the text, as the heart in the body, for conueying life to al the parts; or as a dram of muske, per∣fuming the whole box of oyntment.

Fearing God.

Iethro must be vnderstood not of the poore bastardly slauish feare, which depraued nature hath left in all: nor [ 1] of any s••dden flash of feare wrought by word or workes, such as Foelix, Balshazzar & Caligula were not voyd of, and yet neuer the better Magi∣strates: But such a filiall feare, as faith and the assurance of Gods loue and saluation breeds; such as awed Ioseph, Cornelius, Dauid, &c. This is the feare required by Iethro, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quae parit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, godlines which breedeth an heedfulnesse in all our wayes and actions.

Without this feare of God, what is [ 2]

ability but the Diuels anuile, wheron he forgeth & hammereth mischiefe? what is wisdome but subtilty? what is courage vnsanctified, but iniustice? wherin is such skill in the lawes com∣monly employed, but in colouring and couering bad causes and persons, & in making the lawes a nose of wax to priuate ends? other men haue o∣ther bits and restraints, but men in authority, if they feare not God, haue nothing else to feare. Wherefore Christ ioynes thē well in the vnrigh∣teous Iudge, that hee feared neither God nor man. If hee be a simple coward, he feares all men, if a man of ability, he feares none at all.

[ 3] What are the nerues and sinewes of all gouernment, the bondes and cōmands of obedience, but an oath? and what are oaths to prophāe men, but as Sampsons cords, which he•• snapt asunder, as fast as they were of∣fered him. The common sort of our people count the oaths that men take

when they take offices, no other then formall: so they distinguish them (a strange distinction) from other oaths of contract, and dally with them ac∣cordingly.

They discerne God no more in [ 4] oaths, then Christ in the Sacramēts: and therefore take them, and breake them rashly and regardlesly, which when they haue done, the Diuell en∣ters into them, as into Iudas; & runs them headlong into all periurd cour∣ses: which makes the land to mourne for the contempt of oathes, and neg∣lect of duties. What is the ground of all fidelity to King & Countrey, but religiō? welfare Constantinus his max∣ime, He cannot be faithfull to mee, that is vnfaithfull to God. Why then, what are oathes for Athests and Papists, o∣ther then collers for monkies neckes, which ••lip thē at their pleasure? such neither are nor can be good subiects: muchlesse good Magistrates. Papists wil keepe no faith with Protestants,

let Protestants giue no trust to papists though they swear vpon al the books in the World.

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

[ 6] Wherefore I conclude, that the feare of God is the principall part, as of my Text, so of a good Magistrate, whom Christ calls a Ruler in Israel,

Paul Gods Minister and sword-bea∣rer: yea, the very forme and soule of such an one: yea, it troubles mee to make it, but a part which Salomon cals the whole of a man, especially such a man who is sent of God, for the praise of the godly, and the punishment of euill doers. In which respect being the maine of my Text, giue me leaue to giue you a short character of such a Magistrate, as this quality will make him, where euer it is found in any good latitude.

Hee is one that came into his place by Gods doore, and not by the Di∣uels [ 1] window: when he is in, he eyes him that is inuisible, euen God in the assembly of Gods: and therefore sits on the Iudgement seat in as great, though not in so slauish a feare of of∣fending, as Olanes vpon the flead skin of his father Sylannes, nayled by Cam∣byses on the Tribunall: or as a Russian Iudge that feares the boiling caldron, or open battocking: or the Turkish Se¦nate,

when they think the great Turke to stand behind the Arras, at the dan∣gerous doore.

[ 2] Who hath alwaies, (as God enioy∣neth, Deutro. 〈◊〉〈◊〉. 18.) a copy of the law of his God before him, and reads it all the dayes of his life, that he may learne to feare the Lord his God, and to keep the Cōmandement without turning aside, either to the right hand or left.

[ 3] If at all he be glad of his place, it is not as a chaire of honour, or frame of commodity, nor sword of reueng: but only as a meane of furthering his reckoning, and pleasuring his Coun∣trey. For his oath, he remembers it, and trembles, lest if carlesly he trans∣gresse it, the winged flying booke o∣uertake him before he get home: if he cut but the skirt or lap of Iustice, his heart smites him with a priuy pinch, till he sets all right againe with God and man. Hee dares not so much as by countenance offend any of Gods

little ones, nor afford a good looke to a varlet, nor yet so to respect their persons, ••s to wrong their cause, for he knowes all these to be abhomina∣tion to his Lord, into whose hands he dreads to fall as knowing him a con∣suming fire, and one that hath proui∣ded Tophet for Princes. When an vn∣lawfull suit is commenced by power or by friendship, his heart answers (if not his tongue) with Iob: How shal I doe this, and answer God when hee comes to iudgement.

As for bribes, hee dares not looke [ 4] on them, lest they blinde his eyes be∣fore he beware: such pitch he dares not touch, nor receiue into his bo∣some, lest it defile him in the open sunne, if tendered in closet or cham∣ber, he feares the timber & stones in the wall would be witnesses against him

When he comes in court, he fixeth [ 5] his ey••, neither before him on that person, nor about him on the behol∣ders,

nor behind him for bribes, but vpward on God: generally conside∣ring that Christ is Lord Paramont of all courts of iustice, and that now his father hath resigned all iudgement in∣to his hands. Hee stewards all to his content, promotes his profits with∣out wrong to the Tennant. Looks so to the Church, that the Common-weale receiue no detriment: and so to the Common-wealth, as the Church shall surely flourish: so countenan∣cing the seruants of God, that hee wrong not the worst worldling: maintaines piety, and neglects not e∣quity: keepes his house well, but his Church better: in frequenting whereof, he with his family are presi∣dents to all the hundreds where hee dwells: And in a word, doth as much good by his example, as by his autho∣ritie.

[ 64] This is the godly man, whom the Lord chuseth and guideth, whose praise and reward is of God: which

Dauid hauing found true in his life, a little before his death, recordeth to al ages. The spirit of the Lord spake by me, and his word was in my tongue. The God of Israel spake to me, the strength of Israel sayd, thou shalt beare rule ouer men, being iust, and ruling in the feare of God. Euen as the morning light when the sunne riseth, the morning, I say, with∣out clowds, so shall mine house be, and not as the grasse of the earth is by the bright raine. For God hath made with mee an euerlasting couenant, perfect in all poynts and sure.

Let the Diuell & the world storm [ 7] and burst with enuy, one of these is worth a thousand of the common sort, though men will see no diffe∣rence, but say; Are not all honest and sufficient men? Let men talke of their quiet and peaceable neighbours, and good house-keepers, good Common-wealths men: though these be good things, yet if religion com not in, as a number to make them of some value,

they are but all as cyphers in Gods account

[ 1] Now if God thinke so meanely of these, who are either meere ciuil and politique men, or idle pleasurable Gentlemen, what reckoning doe we thinke hee makes of such prophane vncircumcised vice-gods (as I may in the worst-sense best terme them) that sell themselues to work wickednesse? that giue themselues to all good fel∣lowship (as they call it) and to all ex∣cesse of riot (as the Apostle calls it) and that hate to be reformed: such I meane as hold religion a disparage∣ment to Gentry, and feare nothing more, then to haue a name that they feare God, who thinke when they haue gotten an office, they may swear by authority, oppresse by licence, drinke and swill without controll.

[ 2] What shall I say of such? are these Gods, and children of the most high, or the charracters of his most holy I∣mage? Diuels are they rather, then

Deputies for him, Imps of his King∣dome, farre better becomming an Ale-bench, then a Shire-bench, and the barre, then •• Iudgement seat.

But what shall I say to such mock-god-like Esau's•• shall I take vp the words of Moses: if thou wilt not feare this glorious name, The Lord thy God, I will make thy plagues wonderfull, and of great continuance: Or those of Dauid, which perhaps will fit them better and these times of imminent changes, They know not, and vnder∣stand nothing, they walke in darknes, albeit the foundations of the earth be mooued: I haue sayd ye are Gods, but yee shall die like men, and fall like o∣thers. Or wil they suffer the Prophets exhortation, who art thou that dread∣est a mortall man, whose breath is in his nostrils, whom the moth shall eat like a garment, and the worme like wooll: And forgettest thy maker, that hath spred the heauens, laid the foun∣dations of the earth, that giueth the

first and latter raine, that hath set the bounds to the sea, &c. Or will they heare Salomons end of all? Feare God, that will bring euery secret to iudge∣ment: or a greater yet then Salomon, Feare him that is able when he hath kil∣led the body, to destroy the soule also in hell fire for euermore.

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

Men of truth.

Without which, shew of religion [ 1] is but lying vanity: a glorious profes∣sion, but plaine hypocrisie: And cou∣rage, if it bee not for the truth and in the truth, is but either Thrasonicall

audacity, or wicked impudency. And therefore this character added to the former, ioynes those which are in the forme of Iurates, and ought to bee in all Offices, good men and true.

This stile, men of truth, admits two [ 2] interpretations, both compatible with the text and theme. A man of truth is either a true Israelite, a true Nathaniel voyd of guile, as truth is opposed to hypocrisie, or else a louer of the truth, as truth is opposed vnto falshood. One that in particular cases, suites, & controuersies betweene man & man, counts it his honour to sift out the truth, maintaine the truth, stick to it, not suffering himselfe to be misinfor∣med by Tale bearers, Prompters and Sycophants: nor misled and peruer∣ted by the false pleading and colou∣ring of consciencelesse Counsellors: But brings iudgement to the ballance and rule of righteousnesse, & delights (as the hound doth naturally in sen∣ting out the hare) to search and trace

out the truth, out of all the thickets and dens of iuggling & conueyance, labouring as much to boult it out by examination in Hypothesi, as the philo∣sophers by disputations in Thes••: be∣ing of his temper that worthily sayd, Plato is my friend, Socrates my friend, but the truth is my dearest friend. Or like Iob, who couered himselfe with Iustice▪ & to whom Iudgement was as a robe & crowne, who when he knew not the cause, sought it out diligently.

[ 3] And for this purpose, a man of truth keeps men of truth about him: and with Dauid, abandons all lyers out of his houshold: whereas of a Prince that harkneth to lies, all his seruants are Liers. And of such Iu∣stice, which is in truth and for truth, I say (as of old it was sayd) neither the euening nor the morning star e∣qualls it in brightnesse.

[ 3] But withall, I must complaine as o•• old, that truth is fallen in the streets,

and vtterly perished from among men, Iudgement failes and stands a farre off, equity enters not. The cō∣mon trade of the times, being to weaue hes in all cases, esepecially a∣gainst the true seruants of God. And the common weaknesse of the times, to receiue the slāders which are broa∣••hed and bruited by tongues set on fire from hell: so that he that refraines from cunning, makes himselfe a prey, the Latin whereof was all that Lewis the eleuenth would haue his sonne to learne: and is al•• the policy that most ••udy and practise: Insomuch that the common by words are, that when men sweare by faith and truth, they swea••e by Idols that are not, names they are and notions, things they are not, nor substances: Iewels they are but such as vse them 'die beggers: ho∣nourable Ladies and Mestresses they are, but such as follow them close at the heeles, may haue their teeth dash∣ed out of their heads.

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

A true hater of couetousnesse,

Else will Salomans seuerall prouerbs [ 1] meet in him. The wicked giues heed•• to the false lip, & the lier to a naughty

tongue. He taketh the gift out of the bosome to wrest iudgement. Accep∣tation of gifts proue commonly pre∣uaricatiō to the truth. It is impossible to be a champion to Truth, & a slaue to Mammon: but hee must loue the one and hate the other. It is best ther∣fore to hate the worst, yea the worst of al vices incident to magistracy: the root of all euil, which if it be not roo∣tod out of the Magistrates heart, it a∣lone will poyson all the three former qualities required in him. Neither strength, nor religion, nor loue of the truth, shall bee able to preserue him from enchauntments of couetousnes.

Which being an inordinate loue of [ 2] money, an euill concupiscence of ha∣uing more then God hath alotted, or a lawfull course affoordeth: is such a kinde of Idolatry, as transformeth the worshippers of this golden calfe into Idolls themselues, making them to haue eyes that see not, eares that heare not: only leauing them hands to han∣dle

that which peruerteth the eyes of the wise. It bores out their eyes, and maketh them as blind as euer was Sampson and Zede••iah.

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

There is such a strange bewitching [ 4] power in Bul••ams deceiptfull wages, that he that will admit them for Iu∣stice, shall soone take them for iniu∣stice, if the right hand be full of bribs the left hād must be full of mischiefe. The Diuell as well as the Briber laieth his hookes in this sharp, whereof he that is greedy, & will needs be rich, falleth into his snare, and many other ••oysome lusts, which sinck men into perdition, peirceth their soules with sorrow, their names with reproach •• cause them to swerue from the truth▪

and make shipwracke of a good con∣science: Eue•• the most precious things are vile and cheap in his eyes: to whom money is deare, he will not sticke with Ahab to sell euen himselfe to worke wickednesse for the com∣passing of that his soule loueth and longeth after.

But thou oh man of God flie these [ 5] things, and hate couetousnes with a perfect harred. Hate 〈◊〉〈◊〉 as Ammon did Thamar, first thrust it out of thy hart, and shut & locke the doore after it. Secondly, let thy behauiour and con∣uersation be auerse and strange from the loue of money. Let all sordid and ff••••hy••u••re he abhominable: all ill gotten goods exeerable▪ let them stincke in thy nostrils, as ill as Vespati∣ans tribute of vrine.

Shake thy lap of bribes with Nehe••••∣miah [ 6] Consider as Bernard 〈…〉〈…〉 Eugenius, How the ••eople may grow rich vnder thee, & not thou by them. Remēber the end of B••b••ms wages,

and of Iudas his bag. And wish with Damianus rather to haue Gehazies le∣pry, then his curse intailed to thee and thy posterity, & inheritance after thee: fretting thine estate as a canker and moth, consuming your flesh as fire, and crying in the eares of the Lord of hosts for vengeance.

[ 1] But what doe I making my selfe ridiculous to this olde doting coue∣tous age of the world: this thame on∣ly made the Pharisies laugh at Christ his w••es, because they were couetous: And so doe they serue all our cauears against couetousnesse, applauding themselues and laughing in their sleeues, when they behold their bag•• in the chest, and their lands from of their Turrets, saying to themselues, What is a man but his wealth? What is an office but the fees?

[ 2] There is a text in Esay, that if Paul had the preaching of it, hee would make euery groping and griping Fa∣lix to tremble, I meane such as the

Scripture termeth roring Lyons, ran∣ging Beares, Horse-leeches, Wolues, deuouring all in the euening, and lea∣uing none till the morning: as well Iudges that iudge for reward, and say with shame, Bring you; such as the Country calls Capon-Iustices: as al∣so such mercenary Lawyers, as sell both their tongues and their silence, their clients causes and their owne consciences: who only keep life in the law, so long as there is money in the purse; & when this golden streame ceaseth, the mill stands still, and the case is altred: such extorting Officers of Iustice, as inuent pullies and win∣ches for extraordinary fees, to the mi∣serable vndoing of poore suitors: such false periurd Sheriffs, Stewards of li∣berties and their Deputies, as for mo∣ney falsifie their charges: such cor∣rupted Iurates and witnesses of the post, which are as hammers and swords, and sharpe arrowes in their bretherens hearts: such cheese-bay∣liffs

and lamb-bayliffs, as vex the poore Countrey-men with vn••••ist summons to the Assises & Sessions, with the rest of that Rabble.

These Muck-wormes of the world, [ 3] which like the Gentles breede of p••∣trefaction, & Beetles fed in the dung, relishing nothing else but earthly things: thinke there is no other god∣linesse but gaine, no happines but to scrape and gather, to haue and to hold. Let such consult shame to their hou∣ses: let such make their offices as ea∣sting nets for all fish that come: till they get the Diuell and all: Let them heape vp treasures of wickednesse & treasures of wrath withall.

But where there is any feare of God [ 4] and loue of the truth, let Iohns coun∣sell preuaile with them, to bee content with their due wages: Let Paul per∣swade them, that godlinesse is ga••••e with contentation: Salomon, that Gods blessing maketh rich, and adds no sorrow therewith: So shall they

follow ••ethro's aduice the better, and proue compleat Magistrates & Offi∣cers: Men of courage, men of religion, men of truth, hating couetousnesse,

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

Notes

• Strength.
• Wealth.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈…〉〈…〉
• Ierem, 22. 14.
• Birth.
• Eccles. 10. 17.
• Iudg. 6. 19
• 1 Wisdome and experi∣ence.
• ••ceies. 9. 16.
• Monstrum cui lumen ademp∣tum.
• 2 Modera∣tion of minde, or equanimity
• Courage or Magnani∣mity.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 〈…〉〈…〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Iudg. 7. 3.
• Iob 28.
• 〈…〉〈…〉
• Cant. ••
• Eccles 7. 14.
• The second Character.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Nulla sides ha∣ben da papistis 〈…〉〈…〉
• Io•••• 3. Rom. 13.
• Eccles 12. 13.
• 1 Pet. 2.
• Summ••boni Iudicis est ne•• respicere, ne{que} circumspicere. sed su••picere. Ferus in Iob. 5. 30.
• 1 Sam. 23. 2. 3. 4.
• Isa. 52. 8. 12. 13.
• Ier. 5. 22. 24
• The third Cha∣racter
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Iob 29. 26
• Psal 101. 7.
• 〈…〉〈…〉
• Isa 54. 4.
• Qui nescit dis∣simulare nescit ••i••ere.
• The fourth Character. Prou. 17. 4
• Acceptatio ••••u∣neris est pr••••a∣ricatio veritatis.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Ex••d 27.
• Deut. ••6 19.
• Ezek•• 3 8.
• 〈…〉〈…〉
• 1 Tim. 6.
• Heb. 13. 5.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Trees vt de sub 〈◊〉〈◊〉 cres•• ai•• neq•••• qum, sed vt ipsi de ••e.
• Esay. 33. 14.