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him, is alwaies deferred. I haue considered (saith Salomon) all the workes that are under the Sunne, and behold, all is vanitie, and vexation of spirit: but who beleeues it, till Death tells it vs? It was Death, which opening the conscience of Charles the fift, made him enioyne his sonne Philip to restore Nauarre; and King Francis the first of France, to command that iustice should be done vpon the Murderers of the Protestants in Merindol and Cabrieres, which til then he neglected. It is therefore Death alone that can suddenly make man to know himselfe. He tells the proud and insolent, that they are but Abiects, and humbles them at the instant; makes them crie, complaine, and repent, yea, euen to hate their forepassed happinesse. He takes the account of the rich, and proues him a beggar; a naked beggar, which hath interest in nothing, but in the grauell that fills his mouth. He holds a glasse before the eyes of the most beautifull, and makes them see therein, their deformitie and rottennesse; and they acknowledge it.

O eloquent, iust, and mighty Death! whom none could aduise, thou hast perswaded; what none hath dared thou hast done; and whom all the world hath flattered, thou only has cast out of the world and despised: thou hast drawne together all the farre stretched greatnesse, all the pride, crueltie, and ambition of man, and couered it all ouer with these two narrow words, Hic iacet.

RICHARD HOOKER.

1553-1600.

LAW AND ORDER.

HE that goeth about to perswade a multitude, that they are not so well governed as they ought to be, shall never want attentive and favourable hearers; because they know the manifold defects, whereunto every kinde of regiment is subject, but the secret lets and difficulties, which in publick proceedings are innumerable and inevitable; they have not ordinarily the judgement to consider. And because such as openly reproove supposed disorders of State are taken for principall friends to the common benefit of all, and for men that carry singular freedom of mind; under this fair and plausible colour whatsoever they utter, passeth for good and currant. That which wanteth in the weight of their speech, is supplied by the aptnesse of mens minds to accept and beleeve it. Whereas on the other side, if we maintain things that are established, we have not only to strive with a number of heavie prejudices deeply rooted in the hearts of men, who think that herein we serve the time, and speak in favour of the present State, because thereby we either hold or seek preferment; but also to bear such exceptions as mindes so averted before-hand usually take against that which they are loth should be powred into them..

Without order there is no living in publike Society, because. the want thereof is the mother of confusion, whereupon division of necessity followeth, and out of division, destruction. The Apostle therefore giving instruction to publike Societies, requireth that all things be orderly done: Order can have no place in things, except it be settled amongst the persons that shall by office be conversant about them. And if things and persons be ordered, this doth imply that they are distinguished

by degrees. For order is a graduall disposition: The whole world consisting of parts so many, so different, is by this only thing upheld; hee which framed them hath set them in order: The very Deity it self both keepeth and requireth for ever this to be kept as a Law, that wheresoever there is a coaugmentation of many, the lowest be knit unto the highest, by that which being interjacent, may cause each to cleave to the other, and so all to continue one. This order of things and persons in publike Societies, is the work of Policie, and the proper instrument thereof in every degree in power, power being that hability which we have of our selves, or receive from others for performance of any action. If the action which we are to perform be conversant about matters of meer Religion, the power of performing it is then spirituall; And if that power be such as hath not any other to over-rule it, we terme it Dominion, or Power supream; so farre as the bounds thereof extend. When therefore Christian Kings are said to have Spirituall Dominion or supream Power in Ecclesiasticall affaires and causes, the meaning is, that within their own Precincts and Territories, they have Authority and Power to command even in matters of Christian Religion, and that there is no higher nor greater that can in those cases over-command them, where they are placed to raign as Kings. But withall we must likewise note that their power is termed supremacy, as being the highest, not simply without exception of any thing. For what man is so brain-sick, as not to except in such speeches God himselfe the King of all Dominion? who doubteth, but that the King who receiveth it, must hold it of, and order the Law according to that old axiome, Attribuat Rex legi, quod lex attribuit ei potestatem: And againe, Rex non debet esse sub homine, sed sub deo & lege.

Wherefore that here we may briefly end: of Law there can be no less acknowledged, than that her seat is the bosom of God, her voice the harmony of the world: all things in heaven and earth do her homage, the very least as feeling her care, and the greatest as not exempted from her power: both Angels and men and creatures of what condition soever, though each in different sort and manner, yet all with uniform consent, admiring her as the mother of their peace and joy.

Ecclesiastical Polity.

LANCELOT ANDREWES.

1555-1626.

From a Sermon Preached before Queene Elizabeth, at Greenwich, on Wednesday the xi. of March, A.D. MDLXXXIX. Psalme. lxxv. Ver. iii. Liquefacta est terra, & omnes qui habitant in ea: Ego confirmavi Columnas ejus. The earth, and all the Jnhabitants thereof are dissolved: but I will establish the Pillars of it.

IT was MOSES the Man of GOD, that, by speciall direction from GOD, first began, and brought up this order, to make Musique the conveigher of mens duties into their mindes (Deut. 31, 19.) And DAVID sithence hath continued it, and brought it to perfection, in this Booke, as having a speciall grace and felicitie in this kinde: He, for Songs; and his Sonne SALOMON for Proverbs. By which two (that is) by the unhappy Adage, and by a wanton song, Sathan hath ever breathed most of his infection and poison into the minde of man.

In which holy and heavenly vse of his harpe, he doth, by his tunes of Musique, teach men how to sett themselves in tune (Psal. 15.) How not onely to tune themselves, but how to tune their households (Psal. 101.) And not onely there, but (heer) in this Psalme, how to preserve harmonie, or (as he termeth it) how to sing Ne perdas, to a Common-wealth. So saith the Inscription, which Saint Augustine very fittly calleth the key of every Psalme.

For, the time of setting this song (by generall consent of all Expositors) being the later end of the long dissention, between the Houses of David and Saul; evident it is, the estate of the Land was very neer to a Perdas, and needed Ne perdas to be soong unto it.

For, besides the great overthrow in the Mountaines of Gilboa, given by the enemie, wherin the king and three of his

sonnes were slaine, and a great part of the Countrey surprised by the Philistin; the Desolation of a divided kingdome, was come upon them too. For, within themselves, they were at Cujus est terra? (2. Sam. 3. 12.) even at Civil warrs: At the beginning, but a play; (So Abner termeth it, 2. Sam. 2. 14.) but bitternesse at the end, as the same Abner confesseth, ver. 26. Surely, it was a weake State and low brought: So much doth David imply (in the fore-part of the verse) that he found the Land a weake land, by meanes, the strength and Pillers of it, were all out of course, by the mis-government of Saul. But then withall (in the later part of the verse) he professeth, he will leave it a Land of strength, by re-establishing the Pillars and re-edifying the State new againe. The earth &c.

The stile whereof runneth in the termes of Architecture: very aptly resembling the government, to a frame of building; the same sett upon and borne up by certaine Bases and Pillars (the strength whereof assureth, or the weakenesse endangereth the whole :) and David himselfe to a skillfull Builder, surveying the pillers, and searching into the decayes; repairing their ruines and setting them into course againe.

...

FROM A SERMON PREACHED BEFORE QVEENE ELIZABETH,

Re

At Hampton Court, on Wednesday, being the vi. of March, A.D. MDXCIIII. Memores estote Vxoris Lot. member Lot's Wife. A Part of the Chapter read this Morning, by order of the Church, for ii. Lesson.

THE words are few, and the sentence short; no one in Scripture so short. But it fareth with Sentences as with coynes: In coines, they that in smallest compasse conteine greatest value, are best esteemed: and, in sentences, those that in fewest words comprise most matter, are most praised. Which, as of all sentences it is true; so specially of those that are marked with Memento. In them, the shorter, the better; the better, and the better carried away, and the better kept; and the better called for when we need it. And such is this heere; of rich contents, and with all exceeding compendious: So that, we must needs be without all excuse, it being but three words, and but five syllables, if we do not remember it.

The Sentence is our SAVIOUR'S, uttered by Him upon this

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