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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	king_n	people_n	word_n	7,428	5	4.2337	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19756	A sermon preached in the cathedrall church of the citie of Waterford in Febr. 1617. before the Right Honorable the Lord President of Munster, and the state: as also, before Sr William Iones knight, Lord Chiefe Iustice of Ireland, and Gerrard Loder Esquire, one of the iudges of the Common Pleas, the then iustices of assize held in the same place. At which time the charter of the same citie, being by diuers iuries found forfeit, was lastly surrendred. By Robert Daborne chancelor of the said cathedrall church of Waterford.	Daborne, Robert, d. 1628.	1618 (1618)	STC 6183; ESTC S109200	14,058	48

vs from the Heard Math. 25.33 To conclude both Iudge and people are hereby taught their duties one to another and both to GOD of whom being our great Shepheard we may say truely as the Poet fainedly of Pan Pan curat ou●s ouiumque Magistros Our word shall be Tanquam Deo to obey you as the Ordinance of God let your word be Coram Deo to iudge vs as in the sight of God And I tooke vnto mee two staues the one I called Beauty and the other I called Bands and I fed the Flocke Many are of Laertius his minde they would haue but one Law affirming Vbi multi Medici ibi multi morbi where there are many Physitians there are many diseases But more are of Demonax minde Leges prorsus esse inutiles to haue no Law at all affirming the good need them not the bad will not be bettered by them Sure as they which maintaine these opinions are not of the good who need no Lawes so it is to be feared they would be farre worse if they were without Lawes t is old but true Oderunt peccare mali formidine poenae But wee Christians say with S. Peter Lawes are needfull for good and bad for the punishment euill doers and for the defence of and incouragement of them that doe well 1 Pet. 2.15 And wee approue that of Chrisostome To make Musicke on a Harpe it is not sufficient to play on one string but all must be strucke in due measure and proportion Man as I haue said consists of a body and a soule to both a Law is required at the first the Law of the Soule was written in heart for without this Law Abel could not haue offered the acceptable Sacrifice Heb. II. In the first ages the Law of Nature restrained those sinnes which after the Law of Nations forbad The first written Law giuen to the Elect people of God being Ecclesiasticall binding the soule was giuen into the hands of Moses a Leuite but the corrupt manners of men caused them to be extended to the punishment of the body wherein as God reserued the Iudgement and inquisition to Moses the execution was done by the hands of the people not by the Leuites Time perfected Sinne Sinne seuerity the people weary of the strict gouernment of Samuel a Leuite will haue a King though of the Tribe of Reniamin to iudge vs say they and to goe out before vs 1 Sam. 8. But was this request against the ordinance of God No the Law of Deuteronomie long before gaue instruction for the choosing of King and prescribed a Law to the King so that the Israelits sinned not in their request but in the time of their request not attending Gods leasure Was the Ecclesiasticall Law abrogated now No the King must take the Law and reade it diligently from the hands of the Priest in one and the same Chapter Deut. 17. Now that it is called Bands here is in respect of that tye which the King hath vpon the People bound to obserue his Lawes not repugnant to Gods Law for then they cease to be Lawes and of him to the people as you may read of King Dauid 2 Sam. 5. which hee cals there The Couenant betweene him and the people And in 1 Sam. 10. Samuel declareth to the people the duty of a Kingdome So you see here was a King ouer the people aboue the Priest but neyther Lawes abrogated they being indeede the two hands of 2 King which must defend and wash one another though the wicked perswade them they are feet the one cannot be lifted vp vnlesse the other be thrust downe godly men will attend Samuel home though Saul be chosen aboue him but they are branded for vvicked men that slighted the Ciuill Magistrate vvhen they had a Temporall 1 Sam. 10.27 Such men forget that Salomons Throne had Lyons on eyther side to support it that our Kings carry a Crosse in one hand as vvell as a Sword in the other As the Ministry acknowledges all obedience to the temporall power not as Bellarmine and his broode affirme Virationis non Legis sed virationis Legis Both by the Law of God and humane reason so likewise it is the duty of the Temporall Magistrate to rise vp to Nathan as Dauid did to vphold the priuiledges of the Church as good Constantine did Not saith hee onely because I am sworne so to doe but because I am sworne to that which the Law of God commandeth There are some that though they desire not to haue the gouernment of the Church wholly extinguished yet with Vzza they thinke it had neede of their help others with the busie Bethshemites will be prying into the Arke they will be inquiring and looking into the defects of Church-gouernment be it but to fill vp their discourse hauing neither place nor purpose for the amending it But the same God which struck Vzza dead for doing the first 2. Sam. 6. will not let these escape more then he did the Bethshemites of whom he destroyed fiftie thousand for presuming the last 1. Sam. 6. There are a third Sect and those are puri quasi minime puri the impuritans of our time these neuer cease crying out to the Church as the Diuell did vnto Christ cast thy selfe downe humble thy selfe before vs. The Church though rent and almost ruinde is yet too glorious in their eies it faring with these men as with those who standing vpon earth looke vp to lofty pinnacles which still seeme to wauer and stand awry when the defect is truly in their owne sight Lastly there is a fourth number which with Ammon hauing defiled their sister would gladly expose her to the contempt of others These men with sacrilegious hands hauing rauished the Church of her Lands and ornaments are the first that tell her when shee threatens them A proud Beggar God hates Surely as Thamar said to Ammon to say I to such in the behalfe of my dispised Mother This last wickednesse is greater yet then the first 2. Sam. 13.16 Let these and euery one of these remember that it was the sinne of the Princes of Iuda to take from the authority of the Priest which the Lord compareth to the remouing of the Bounds an act accursed in the Leuiticall Law for which saith he I will poure my vengeance vpon them like water Hos. 5.10 As wee iustifie Pope Boniface the eight to be Antichrist who wrote to the most Christian King Phillip le Beau to come and acknowledge he held his Crowne of him threatning if he should refuse to depose him and Crowne another The answere of which King I cannot omit wishing it might be ingrauen in leaues of gold by a pen of diamond Phillippus Dei gra●ia ●rancorum Rex Bonifacio se gerenti pro summo pontifice salutem modicam sine nullam sciat tua maxima fatuitas in temporalibus nos alicui non subesse To Boniface bearing himselfe for Pope little or no health be it known to thy

exceeding great foolishnesse that Wee in Temporall affaires are subiect to none As I say we iustifie the Pope to be Antichrist for vsurping both Swords so we confesse Damascen Bishop of Rome was a good Bishop and Martyr who suffered for the liberties of the Church In this mans time the deuise of the Bishops of Rome might haue well beene a blanck paper opposed to a burning glasse the word Candor illaesus The Arms of the Church being then teares and praiers at nunc horrentia martis now they are swords targets and gunpowder I feare I haue leaned too long vpon this staffe but my conscience the more inforceth me because I assure my selfe the want of that respect and power the Ordinary ought to retaine is a maine cause of so many being in this place Recusant Briefely then that you may know by Beauty is heere meant the Ecclesiasticall gouernment besides the verses following my Text which confirme it which shewing that both staues were broken and foolish shepheards set ouer the people it particularly giueth vs to vnderstand that this staffe of Beauty was broken for the sins of the Priests and the staffe of Bands for the sinnes of the Prince and his Subiects The Prophet Dauid I say in the 19. Psal. telleth vs that the statutes of the Lord are right reioycing the heart the commandements of the Lord are bright enlightning the eyes And Saint Paul in the 2. of the Corinths 3. If the old Law the Law of condemnation were beautifull were glorious much more doth the ministration of righteousnesse exceed in glory Oh that we could as truly say the discipline of our Church were as fruitfull as Leah as we can say she is beautifull as Rachel nay beauty it selfe not in the concreat but in the abstract according to the words of my Text And I tooke vnto me two staues the one I called Beauty and the other I called Bands and I fed the flock But why are both Lawes Spirituall and Temporall called Staues because they ought to haue these foure properties of a staffe to direct to correct to defend to support They must direct all correct the wicked defend from the oppressor support the oppressed And that the stone may be hewed out and fitted to the line Iethro placeth Iustice vpon a cube or square painting out a good Iudge with foure answerable qualities Exod. 18.21 Prouide saith he to Moses amongst all the people able men that is for direction fearing God not men that is for correction dealing truly that is for defence hating couetousnesse that is for support Of these as the spirit of God shall inable me your respectiue patience incourage me and the time permit First a Iudge must direct therefore vnderstanding is required in a Iudge ignorantia Iudicis populi calamitas woe be vnto that people who haue Children for their Kings and Gouernors Eccle. 10.16 and Ecclus. 11. 7. vnderstand first and then reforme righteously Cassbodore giues vs the reason why learned and skilfull men in the Law should be chosen Iudges quia non facile erroris vitio sordescit quem doctrina purgauit learning saith he is the best preseruer from vice and error and that you may not thinke only Iudges of Assise and Bishops ought to be learned in the aforenamed Ex. 18. Let able men be chosen to be Iudges ouer hundreds ouer fifties ouer tens It is worthy your eare your regard who haue power to constitute Iudges ouer inferior Courts the seed-beds of corruption oppression but he must direct then he must expound the law directly he must be Iudex ius dicens as our Ilands Oracle wel obserued not ius-faciēs he must pronounce Law not make Law which he does when he either wrests it or interprets it falsely Againe dirigit qui directè it he directeth who goes directly but he that lookes aside can hardly goe directly he that is blinde cannot goe directly he that is a respecter of persons he lookes aside non consideres personam pauperis Leuit. 19. Thou shalt not consider the person of the poore nor behold the countenance of the rich but judge thy neighbour iustly And he that takes a bribe cannot see at all Eccle. 20.18 Rewards and gifts blind the eyes of the wise and make them dumb that they cannot reproue faults Of the first Laertius giues vs an excellent example of one Bion a yong man newly made a Iudge whom a familiar of his meeting as he was going to the Bench runs to him crying out friend Bion I am glad I haue met you you are mistaken Sir saies Bion I left your friend at my house whither if you come when the Court is vp you will finde him ready to intertaine you Oh! had Achab remembred this when being daz●led by the name of his friend Benhadab 1. King 20. Hee could not see to doe Iustice vpon the enemy of God he had not died so miserably Had wretched Pilate not beene lured out of the way of Iustice by the name of Cesars friend he had washt his hands truely in innocency Iohn 19.12 I exhort you therefore in the name of the euer liuing God who is no respecter of persons as Moses did the Israelites against Idolatry Deut. 13.6 seeing this friendship is enmitie with God Iames 4 4. That if thy Brother the Sonne of thy Mother or thy wife that lieth in thy bosome or thy friend which is as thy owne soule shall intice thee secretly saying I pray winke at the sinne of my tenant giue way to the putting off a Triall which is brought against me but till next Assise or I pray entertaine my aduersary roughly that he may be disheartened to seeke for Iustice I beseech thee consent not vnto it for why he that stall respect the person in iudgement mine ●ie shall be vpon that man to cut him off from Israel saith the Lord Deut. 16. As for bribes let Tytus motto be thine non habet euentus sordida praeda bonos The end of filthy gaine is miserable The Iudges in the old Law sate in the gates of the Citie to auoid suspition of bribery and for easie and vnsuspected accesse Now we know that the way to a Magistrates chamber may be open his hands may be free but as in a Salmon weire the returne may be hard there may be certaine sharp prickers at the dore which will draw blood of him if he depart before he pay tythe But if a Iudge will florish like an Oliue tree he must haue the property of an Oliue tree which as Solinus tels vs growes not onely smooth it selfe but suffers no bryer to grow neere it quifacit per alium facit perse now if a Iudge will receiue bribes either directly or indirectly if Troy will be wonne with gifts heere be Greekes will soone be Masters of it But wise Laocon will cry out timeo Danaos dona ferentes they will know he was a Heathen that said profit smelt wel whence soeuer it came and with Christian Saint

Peter will say to the Bribe-giuer thy money perish with thee Repent thee of this wickednesse that God may forgiue thee for I see thou art in the gall of bitternesse and in the bond of iniquitie Acts 8.20 Iustice is the Abner which thou must pursue like Asabel rather dye then step out of the way and though these bodies of sinne we beare about vs like the kine which carried the Arke to Bethshemesh lough after their calues the friendships and commodities of this life yet as those Kine so you turne not either to the right hand or to the left till you come to your eternall Elisium as they to the field of Iosua the Bethshemite 1. Sam. 6. And thus much for the first propertie of a staffe of the Law of the speaking Law a Iudge to direct The second propertie is to Correct nothing seemes more easie to man nothing is more hard There is a correction to amendment there is a correction to distruction First for the maner Saint Austin bids vs remember to expresse God not our selues in our correction which Cassiodore expounds when he tels vs to iudge iustly makes a Iudge hold the name of a Iudge not to iudge sharpely proudly the sword is in the hand of the wise Magistrate to the punishment of offenders Now there is a rod of Pride but that is in the mouth of the Foole Pro. 14. will you see them distinguisht by patterne will you heare a wicked man in authoritie speake heare Shimei Stand forth saith he to deiected Dauid thou wicked man thou murtherer behold God hath taken thee in thy wickednesse because thou art a murtherer 2. Sam. 16. Now you shall heare a perfect Iudge speake Iosua to Acan as great a sinner as comes to our barres whose sinne was the death of thirty sixe men at an instant besides such a danger and reproch to his country that good Iosua rent his clothes and fell vpon his face all day long before the Arke of the Lord for the finding out the offender which person by the infallible lot being now discouerd Marke how he flies vpon him My sonne saith he I beseech thee giue glory to the Lord God of Israel and make confession vnto me what thou hast done but when he confest it then you will expect a Ciceronian volly discharged at him no Iosua is a Iudge of the Lord still Why oh why saith he to Acan hast thou thus troubled Israel euen for this cause will all Israel trouble thee the correction of the wise like gentle raine euen Aprill showers soften the heart of a sinner beget plenty but cruell words like violent stormes wash away the fruitfulnesse of sorrow and make a dearth as Isydore saies he that insolently correcteth his Brother lanches the sore but cures not the wound A good Iudge like the Phisitian giues a bitter potion to the disease but is not angry with the sick Remember Saint Austins rule Remember that thou a man art a Iudge of men Quod hominis est miserere pittie that part which is man considering his fall to which without the especiall goodnesse of God thou also art subiect oh neuer forget the curse which Dauid giues in the 109. Psal. Let there be none to extend mercy vnto him nor to fauour his fatherlesse children let the iniquitie of his Fathers be remembred let their sinnes be before the Lord continually that the memory of them may be cut off from the earth Why because he remembred not to shew mercy but persecuted him that was in misery and sought to slay the broken in heart I know beloued there is crudelis misericordia a cruell pitty but I speake to your tongues not to your hands to those sharp pointed daggers which often slay the soule of the sinner But is there no place for a bitter reproofe yes Saint Peter to Ananias Symon Magus witnesses there is where the law fals short to reach a sinner let thy true zeale peece it out with thy words let thy tongue like the sword of Phinees pearce through the Adulterer the Adultresse But herein are all persons alike No the sacrifice that was offered for the sin of the Priest was burned without the Host Leu. 14.11 A minister offending is worthy of treble punishment as he that does well is worthy of double honour but take heed in reprouing one thou dost not bring a shanie vpon many Holy Dauid doth not deny the iudgement of God vpon the person of Saul Gods annointed to be iust but with a most pious regard to the glory of God he breaketh-out into that passionate perswasion which I will vse vnto you considering the enemies of God dwell about vs When a Minister offendeth punish his person but spare his fame Oh tell it not in Gath publish it not in the streetes of Askalon least the daughters of the Philistians reioice least the daughters of the vncircumcised triumph 2. Sam. 1. It is the nakednesse of thy parent let blessed Sem goe backward and couer it The third note I will giue you in correction is that as thy hand must be vpon the sinner least the hand of God be vpon thee Leuit. 5. so herein you must correct as God not as man you must not spare Agag and the fat of the land and punish the poore tenants and the leane we must purge the head saith a writer vpon the Kings if we will keep the feete from swelling doe you desire to draw the land from idolatry indite the Landlords bring them to Church the Tenants will soone follow a good husband searches the root to preuent the barrennesse of the tree but this is dangerous doctrine in our daies sure had Barack feared this Debora had wanted a part of her song The Kings came and fought euen the kings of Canaan by the waters of Megiddo but they receiued small profit thereby Vp Debora vp arise and lead the captiuity captiue thou sonne of Abinoam for a remnant haue dominion ouer the mighty The Lord hath giuen me dominion ouer the strong so shal all thine enemies perish oh Lord but they that loue thee shall be as the Sun when he riseth in his might Iudges the 5. The battels of our Princes haue beene fought prosperously in this land and shall we be afraid to fight the battels of the Lord Qui metues viuit liber mihi nan erit vnquam I will conclude this second property of a Iudge to correct with that of Syrack Eccle. 7.6 Seeke not to be made a Iudge vnlesse thou canst breake through iniquitie and not feare the person of the mighty which will make thee sinne against thine owne vprightnesse The third propertie is to defend to which by Iethroes aduice I ioyne Truth and will now adde Watchfulnesse To iudge truly is to defend against the oppressor The Greekes made Aletheia Truth a goddesse caruing her out of a Rocke answering to Ciceroes definition Truth is that which time cannot violate Aristotle tels vs that veritas truth is deriued