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NICODEMVS FOR CHRIST, &c. Ioh. 7. 51.
NICODEMUS FOR CHRIST, etc. John 7. 51.
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Doth our Law iudge a man before it heare him, and know what he hath done?
Does our Law judge a man before it hear him, and know what he hath done?
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MAiesty is an embleme of Diuinity, and Magistracy the visible character of an inuisible Deity.
Majesty is an emblem of Divinity, and Magistracy the visible character of an invisible Deity.
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So that as men are the best of Mortals, Iudges also are the best of men,
So that as men Are the best of Mortals, Judges also Are the best of men,
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and are by so much liker their Creator, by how much his Warrant authorizeth them aboue his creatures.
and Are by so much liker their Creator, by how much his Warrant authorizeth them above his creatures.
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Men indeed are like God by a benefit in their creation:
Men indeed Are like God by a benefit in their creation:
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Iudges more like him by the addition to their creation of the preheminency of their function.
Judges more like him by the addition to their creation of the Preeminence of their function.
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Men are like him in the fabrick of their soules, they, more like him, because both in that,
Men Are like him in the fabric of their Souls, they, more like him, Because both in that,
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and the excellency of their Office.
and the excellency of their Office.
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If then Melancthon may tearme men Earthly gods, in respect of inferiour creatures, why may not Dauid stile Iudges transitory gods, in regard of inferiour men? I 〈 ◊ 〉 said, you are gods, Psal. 82. 6. The Lord indeed is God of gods,
If then Melanchthon may term men Earthly God's, in respect of inferior creatures, why may not David style Judges transitory God's, in regard of inferior men? I 〈 ◊ 〉 said, you Are God's, Psalm 82. 6. The Lord indeed is God of God's,
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but he hath selected these to be gods to men.
but he hath selected these to be God's to men.
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Yet though God permit them to partake of his Authority, tis with a condition, that they shall partake of his Iustice too.
Yet though God permit them to partake of his authority, this with a condition, that they shall partake of his justice too.
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God workes all for his owne glory, and his infinite glory is his infinite Iustice. Now because power is the supporter of Iustice, God makes thē great, not because they should be great,
God works all for his own glory, and his infinite glory is his infinite Justice Now Because power is the supporter of justice, God makes them great, not Because they should be great,
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but because by being great, they might dare to be iust.
but Because by being great, they might Dare to be just.
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Those then whom God makes great, wee deeme to be good, so that their place begets a reuerence; their reuerence, feare;
Those then whom God makes great, we deem to be good, so that their place begets a Reverence; their Reverence, Fear;
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and greatnesse mixt with goodnesse produceth imitation: insomuch that Honour becomes Example, and Iudges liues, the peoples rules.
and greatness mixed with Goodness Produceth imitation: insomuch that Honour becomes Exampl, and Judges lives, the peoples rules.
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So that they liue not their owne liues alone, but other mens; and the perill of their soules hazzards others.
So that they live not their own lives alone, but other men's; and the peril of their Souls hazards Others.
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As then there is no deformity so vgly as corrupted beauty, so no Calling so wicked, as the best turned bad.
As then there is no deformity so ugly as corrupted beauty, so not Calling so wicked, as the best turned bad.
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Bad in it selfe, worse by example; worst, if at all bad, because it should be best; most dangerous, because most eminent.
Bad in it self, Worse by Exampl; worst, if At all bad, Because it should be best; most dangerous, Because most eminent.
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Adam indeed sinned, yet still continued man; but if Angels transgresse, they can be no lesse then Diuels.Adam indeed sinned, yet still continued man; but if Angels transgress, they can be no less then Devils.
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Peasants may turne Pagans, and none take notice: but if Iulian become an Apostata, an Empire is in danger.
Peasants may turn Pagans, and none take notice: but if Iulian become an Apostata, an Empire is in danger.
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Ieroboams transgression made Israel to sinne;Ieroboams Transgression made Israel to sin;
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and though the people compell Aaron to make an Idoll, yet if he doe it, being a Magistrate, he brings the sin vpon them, Exod. 32. 21. He that beleeues in me, saith Christ, out of his belly shall flow riuers of waters of life, Ioh. 7. 38. An ample reward of the Iewes beliefe, if they had belieued.
and though the people compel Aaron to make an Idol, yet if he do it, being a Magistrate, he brings the since upon them, Exod 32. 21. He that believes in me, Says christ, out of his belly shall flow Rivers of waters of life, John 7. 38. an ample reward of the Iewes belief, if they had believed.
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And (poore soules!) many had belieued, had not the example of their Rulers hindred their beliefe.
And (poor Souls!) many had believed, had not the Exampl of their Rulers hindered their belief.
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Many resolued that he was the Prophet, Vers. 40. Some confessed he was the Christ, Vers. 41. Yea,
Many resolved that he was the Prophet, Vers. 40. some confessed he was the christ, Vers. 41. Yea,
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and the frozen consciences of the barbarous Officers, which went with a full resolution to arrest him, were so thawed, that, let the Magistrates thinke will or ill, they must needs confesse, that Neuer manspake like this man, Vers. 46. Their consciences acknowledged him, their tonges confessed him:
and the frozen Consciences of the barbarous Officers, which went with a full resolution to arrest him, were so thawed, that, let the Magistrates think will or ill, they must needs confess, that Never manspake like this man, Vers. 46. Their Consciences acknowledged him, their tongues confessed him:
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yet (for the force of example from Authority!) the wicked thinke to stop their mouthes with this owne question, Doth any of the Rulers or Pharifes beleeue on him? Vers. 48. Nay, immediately with open mouth, according to their old fashion of balling Templum Domini, Templum Domini;
yet (for the force of Exampl from authority!) the wicked think to stop their mouths with this own question, Does any of the Rulers or Pharifes believe on him? Vers. 48. Nay, immediately with open Mouth, according to their old fashion of balling Templum Domini, Templum Domini;
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The Temple of the Lord, The Temple of the Lord:
The Temple of the Lord, The Temple of the Lord:
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or, Wee haue a Law, and by our Law hee ought to dye, they would condemne him vntried against the Law:
or, we have a Law, and by our Law he ought to die, they would condemn him untried against the Law:
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and in the next verse out-law him and his, with a dire Anathema, NONLATINALPHABET ▪ This rout, this Many which know not the Law is oursed, Vers. 49. So would they haue sterned the Law by their owne passions, till Nicodemus returnes the curse vnto the heads of the cursers,
and in the next verse outlaw him and his, with a dire Anathema, ▪ This rout, this Many which know not the Law is oursed, Vers. 49. So would they have sterned the Law by their own passion, till Nicodemus returns the curse unto the Heads of the cursers,
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and mauger their bragging of their skill in the Law, conuicts them of iniustice by a question from their owne Law;
and maugre their bragging of their skill in the Law, convicts them of injustice by a question from their own Law;
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NONLATINALPHABET; Doth our Law iudge a man before it heare him, and know what he hath done? Not to be tediously curious vpon the words.
; Does our Law judge a man before it hear him, and know what he hath done? Not to be tediously curious upon the words.
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The Verse is such a question, as may be naturally resolued by a Negatiue position;
The Verse is such a question, as may be naturally resolved by a Negative position;
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and that easily done by the Metathesis of the particle interogatiue, transferred from the subiect to the implicite Copula ▪ so that NONLATINALPHABET, &c. Doth our Law iudge a man before it heare him,
and that Easily done by the Metathesis of the particle interogatiue, transferred from the Subject to the implicit Copula ▪ so that, etc. Does our Law judge a man before it hear him,
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and know what he hath done? is equiualent, and the same with NONLATINALPHABET, &c. Our Law doth not iudge a man before it heare him,
and know what he hath done? is equivalent, and the same with, etc. Our Law does not judge a man before it hear him,
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and know what he hath done. and know what he hath done.
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And my Text so vnderstood, may seeme to be Solstitium solis Iustitiae, The Solstice of Iustice. It must not bee idle, but proceede thus farre:
And my Text so understood, may seem to be Solstitium solis Iustitiae, The Solstice of Justice It must not be idle, but proceed thus Far:
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nor is it boundlesse, it proceeds no further. It must iudge, else 'twould not be Iustice:
nor is it boundless, it proceeds no further. It must judge, Else 'twould not be justice:
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it must iudge within the limits of these conditions, else 'twould be iniustice. The question is already become a position;
it must judge within the Limits of these conditions, Else 'twould be injustice. The question is already become a position;
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let vs once againe turne the Negatiue position to an affirmatiue proposition;
let us once again turn the Negative position to an affirmative proposition;
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and that not by the dislocation of one Negatiue particle, but the exemption of them all.
and that not by the dislocation of one Negative particle, but the exemption of them all.
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If then our Law doth not iudge a man before it heare him, and know what hee hath done;
If then our Law does not judge a man before it hear him, and know what he hath done;
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it followes, à contrarijs, that our Law doth iudge a man, if it heare him first,
it follows, à contrarijs, that our Law does judge a man, if it hear him First,
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and know what he hath done. And the Text thus taken, points at two things, NONLATINALPHABET and NONLATINALPHABET;
and know what he hath done. And the Text thus taken, points At two things, and;
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the Law in the first part; Our Law doth iudge a man; and the Iudge in the second;
the Law in the First part; Our Law does judge a man; and the Judge in the second;
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If it heare him before, and know what hee hath done. The first part shewes vs NONLATINALPHABET, the rule of Iustice, the Law dead without the Iudge.
If it hear him before, and know what he hath done. The First part shows us, the Rule of justice, the Law dead without the Judge.
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The second points out NONLATINALPHABET, the liuing Law, the Iudge, corrupt without the Law. Againe, the first part containes two things.
The second points out, the living Law, the Judge, corrupt without the Law. Again, the First part contains two things.
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First, the Rule of Iustice, NONLATINALPHABET, the Law; noted by her coate of difference, NONLATINALPHABET, our Law, the Iewes Law, Gods Law.
First, the Rule of justice,, the Law; noted by her coat of difference,, our Law, the Iewes Law, God's Law.
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Secondly, the act of Iustice, Iudgement, NONLATINALPHABET, Our Law doth Iudge; and that againe attended with its obiect, circa quod, NONLATINALPHABET, a man.
Secondly, the act of justice, Judgement,, Our Law does Judge; and that again attended with its Object, circa quod,, a man.
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In the second part are euident two especiall necessaries to a good Magistrate: The first is diligence, NONLATINALPHABET, hee must heare;
In the second part Are evident two especial necessaries to a good Magistrate: The First is diligence,, he must hear;
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and that both NONLATINALPHABET, before hee proceede to sentence; and NONLATINALPHABET, of him that is accused.
and that both, before he proceed to sentence; and, of him that is accused.
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The second is knowledge, and that both of the fact, and the manner of the fact, NONLATINALPHABET:
The second is knowledge, and that both of the fact, and the manner of the fact,:
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And know what he hath done.
And know what he hath done.
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Of these (the God of Truth assisting) and first of the first, the Rule of Iustice.
Of these (the God of Truth assisting) and First of the First, the Rule of Justice
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NONLATINALPHABET, The Law. Sine lege sunt quae sine ordine sunt, saith an Ancient; Order is one end of the Law, God the Author of all Order.
, The Law. Sine lege sunt Quae sine Order sunt, Says an Ancient; Order is one end of the Law, God the Author of all Order.
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Hee might haue created the World as well in one day, as sixe; and all at once as easily, as Heauen first, and Man last:
He might have created the World as well in one day, as sixe; and all At once as Easily, as Heaven First, and Man last:
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but by his wisedome were all things made, and the God of Order would be the example of Order.
but by his Wisdom were all things made, and the God of Order would be the Exampl of Order.
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Now as all is made, all must be sustained, lest Order should againe be swallowed vp in confusion.
Now as all is made, all must be sustained, lest Order should again be swallowed up in confusion.
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So that as all was created in order, all must bee so created, that it may remaine in order.
So that as all was created in order, all must be so created, that it may remain in order.
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Wherefore God will at once be NONLATINALPHABET and NONLATINALPHABET, a Creator and a Lawgiuer; and with the same Fiat rouze from confusion and command to obedience.
Wherefore God will At once be and, a Creator and a Lawgiver; and with the same Fiat rouse from confusion and command to Obedience.
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Each creature is so made it selfe, that it cannot be ought saue it selfe. The wisedome of his bounty giues it a Beeing;
Each creature is so made it self, that it cannot be ought save it self. The Wisdom of his bounty gives it a Being;
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the wisedome of his order giues it but one Beeing. Nor is this order in essence only, but in the consequents of it, its qualities.
the Wisdom of his order gives it but one Being. Nor is this order in essence only, but in the consequents of it, its qualities.
dt n1 pp-f po31 n1 vvz pn31 p-acp pi vbg. ccx vbz d n1 p-acp n1 av-j, cc-acp p-acp dt n2-j pp-f pn31, po31 n2.
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The nimble fire will be aboue, and not below; the sullen earth onely below. The two great Lights haue their alternate courses.
The nimble fire will be above, and not below; the sullen earth only below. The two great Lights have their alternate courses.
dt j n1 vmb vbi a-acp, cc xx a-acp; dt j n1 av-j a-acp. dt crd j n2 vhb po32 j n2.
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The Sea may threaten, cannot Domincere; it must ouerflow so much earth, and but iust so much.
The Sea may threaten, cannot Domincere; it must overflow so much earth, and but just so much.
dt n1 vmb vvi, vmbx fw-la; pn31 vmb vvi av d n1, cc p-acp j av av-d.
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Thus the Decree of God checkes all Natures: his Word created by a secret power; his Wisedome gouernes by an eternall Law.
Thus the decree of God Checks all Nature's: his Word created by a secret power; his Wisdom governs by an Eternal Law.
av dt n1 pp-f np1 n2 d n2: po31 n1 vvn p-acp dt j-jn n1; po31 n1 vvz p-acp dt j n1.
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By the Word of the Lord were the Heaven's made, Psalm. 33. 6. and he made a Decree for the name, Iob 28. 26. Now though all things are,By the Word of the Lord were the Heaven's made, Psalm. 33. 6. and he made a decree for the name, Job 28. 26. Now though all things Are,
p-acp dt n1 pp-f dt n1 vbdr dt ng1 vvn, n1. crd crd cc pns31 vvd dt n1 p-acp dt n1, np1 crd crd av cs d n2 vbr,
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and are guided by this eternall Law, yet this Summa ratio, (so S. Augustine stiles it) this supreme directiue rule,
and Are guided by this Eternal Law, yet this Summa ratio, (so S. Augustine stile it) this supreme directive Rule,
cc vbr vvn p-acp d j n1, av d fw-la fw-la, (av n1 np1 n1 pn31) d j n1 n1,
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though it bee aliqualiter (as the Schooleman limits) in some sort in all creatures subiect to the Diuine prouidence;
though it be aliqualiter (as the Schoolman Limits) in Some sort in all creatures Subject to the Divine providence;
cs pn31 vbb fw-la (c-acp dt np1 n2) p-acp d n1 p-acp d n2 j-jn p-acp dt j-jn n1;
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yet I say more especially, more eminently it shines in man.
yet I say more especially, more eminently it shines in man.
av pns11 vvb av-dc av-j, av-dc av-j pn31 vvz p-acp n1.
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So that by this more excellent impression of the eternall Law, there followes a participation of that Rule in man;
So that by this more excellent impression of the Eternal Law, there follows a participation of that Rule in man;
av cst p-acp d dc j n1 pp-f dt j n1, a-acp vvz dt n1 pp-f d n1 p-acp n1;
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by which hee hath an inbred inclination to the accomplishment of his proper acts and ends.
by which he hath an inbred inclination to the accomplishment of his proper acts and ends.
p-acp r-crq pns31 vhz dt j n1 p-acp dt n1 pp-f po31 j n2 cc n2.
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Which participation of the eternall Law is defined to be the Law of Nature.
Which participation of the Eternal Law is defined to be the Law of Nature.
r-crq n1 pp-f dt j n1 vbz vvn pc-acp vbi dt n1 pp-f n1.
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By the light of which wee may easily view what should be done, by our naturall inclination to what wee would doe.
By the Light of which we may Easily view what should be done, by our natural inclination to what we would do.
p-acp dt n1 pp-f r-crq pns12 vmb av-j vvi r-crq vmd vbi vdn, p-acp po12 j n1 p-acp r-crq pns12 vmd vdi.
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God hath made vs to be men, and the nature of men constraines vs to be sociable.
God hath made us to be men, and the nature of men constrains us to be sociable.
np1 vhz vvn pno12 pc-acp vbi n2, cc dt n1 pp-f n2 vvz pno12 pc-acp vbi j.
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Yet is not Nature so blind a guide, nor so vniust a Mistrisse, as to command society,
Yet is not Nature so blind a guide, nor so unjust a Mistress, as to command society,
av vbz xx n1 av j dt n1, ccx av j dt n1, c-acp pc-acp vvi n1,
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and not to instruct vs how to conserue it.
and not to instruct us how to conserve it.
cc xx pc-acp vvi pno12 c-crq pc-acp vvi pn31.
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Wherefore she hath written in our vnderstandings one wise lesson, from which our working intellectuals may deduce the rest of all her precepts.
Wherefore she hath written in our understandings one wise Lesson, from which our working intellectuals may deduce the rest of all her Precepts.
c-crq pns31 vhz vvn p-acp po12 n2 crd j n1, p-acp r-crq po12 n-vvg n2-j vmb vvi dt n1 pp-f d po31 n2.
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And this generall Statute is Eligere bonum & vitare malum;
And this general Statute is Eligere bonum & vitare malum;
cc d j n1 vbz fw-la fw-la cc fw-la fw-la;
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The common instruction of Nature is, that wee should imbrace what is good, and shunne euill.
The Common instruction of Nature is, that we should embrace what is good, and shun evil.
dt j n1 pp-f n1 vbz, cst pns12 vmd vvi r-crq vbz j, cc vvi j-jn.
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Tis an euill against Nature to destroy the worke of Nature;
This an evil against Nature to destroy the work of Nature;
pn31|vbz dt j-jn p-acp n1 pc-acp vvi dt n1 pp-f n1;
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from thence is concluded the Law, Thou shalt not kill. The conseruation of humane society commands, that euery man should haue his owne;
from thence is concluded the Law, Thou shalt not kill. The conservation of humane society commands, that every man should have his own;
p-acp av vbz vvn dt n1, pns21 vm2 xx vvi. dt n1 pp-f j n1 vvz, cst d n1 vmd vhi po31 d;
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from thence is enacted the Law, Thou shalt not steale. So that that generall maxime is inuiolable.
from thence is enacted the Law, Thou shalt not steal. So that that general maxim is inviolable.
p-acp av vbz vvn dt n1, pns21 vm2 xx vvi. av cst d j n1 vbz j.
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Dianysius knew it, when he confessed, NONLATINALPHABET. The constitutions indeed of publike estates may be violated, the generall Law of Nature cannot. Dionysius knew it, when he confessed,. The constitutions indeed of public estates may be violated, the general Law of Nature cannot.
npg1 vvd pn31, c-crq pns31 vvd,. dt n2 av pp-f j n2 vmb vbi vvn, dt j n1 pp-f n1 vmbx.
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But from it, as from a common source, proceedes in some sort the whole streame of morall vertues, which,
But from it, as from a Common source, proceeds in Some sort the Whole stream of moral Virtues, which,
p-acp p-acp pn31, c-acp p-acp dt j n1, vvz p-acp d n1 dt j-jn n1 pp-f j n2, r-crq,
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as the Law, are what they are, by the rule and square Rectae nationis, of a directiue reason.
as the Law, Are what they Are, by the Rule and square Rectae nationis, of a directive reason.
c-acp dt n1, vbr q-crq pns32 vbr, p-acp dt n1 cc n-jn fw-la fw-la, pp-f dt n1 n1.
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So that Plato stept not much awry, when hee would haue NONLATINALPHABET the Law receiue its Etymologie from NONLATINALPHABET,
So that Plato stepped not much awry, when he would have the Law receive its Etymology from,
av cst np1 vvd xx av-d av, c-crq pns31 vmd vhi dt n1 vvi po31 n1 p-acp,
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or NONLATINALPHABET, the mind, considering the Law is indeed dictarnon nactae rationis, the constitution of Reason, the proper faculty of the discoursing minde.
or, the mind, considering the Law is indeed dictarnon nactae rationis, the constitution of Reason, the proper faculty of the discoursing mind.
cc, dt n1, vvg dt n1 vbz av n1 fw-la fw-la, dt n1 pp-f n1, dt j n1 pp-f dt vvg n1.
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This Law of Nature then is the image of the Eternall, and from it may arise the principles of morall vertues.
This Law of Nature then is the image of the Eternal, and from it may arise the principles of moral Virtues.
d n1 pp-f n1 av vbz dt n1 pp-f dt j, cc p-acp pn31 vmb vvi dt n2 pp-f j n2.
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Saint Ambrose in other words saith as much, if not more, diuiding this Law of Nature into three parts. Saint Ambrose in other words Says as much, if not more, dividing this Law of Nature into three parts.
n1 np1 p-acp j-jn n2 vvz a-acp av-d, cs xx av-dc, vvg d n1 pp-f n1 p-acp crd n2.
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The first teacheth to giue, and so to giue honour to our Creator, as not to impart or share it to any of his creatures.
The First Teaches to give, and so to give honour to our Creator, as not to impart or share it to any of his creatures.
dt ord vvz pc-acp vvi, cc av pc-acp vvi n1 p-acp po12 n1, c-acp xx pc-acp vvi cc vvi pn31 p-acp d pp-f po31 n2.
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The second part is morall, instructing vs to liue by the rule of modesty and vertue.
The second part is moral, instructing us to live by the Rule of modesty and virtue.
dt ord n1 vbz j, vvg pno12 pc-acp vvi p-acp dt n1 pp-f n1 cc n1.
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The third, Preceptiue, commanding vs to furnish others with the knowledge of our Creator, God, and season them with the precepts of vertue and morality.
The third, Preceptive, commanding us to furnish Others with the knowledge of our Creator, God, and season them with the Precepts of virtue and morality.
dt ord, j, vvg pno12 pc-acp vvi n2-jn p-acp dt n1 pp-f po12 n1, np1, cc vvi pno32 p-acp dt n2 pp-f n1 cc n1.
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And so the Gentiles which had not the Law, did by Nature the things contained in the Law,
And so the Gentiles which had not the Law, did by Nature the things contained in the Law,
cc av dt n2-j r-crq vhd xx dt n1, vdd p-acp n1 dt n2 vvn p-acp dt n1,
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and hauing not the Law, were a Law vnto themselues, Rom. 2. 14. Now because, by reason of the imperfect estate of our depraued nature, our passions will swell to perturbations,
and having not the Law, were a Law unto themselves, Rom. 2. 14. Now Because, by reason of the imperfect estate of our depraved nature, our passion will swell to perturbations,
cc vhg xx dt n1, vbdr dt n1 p-acp px32, np1 crd crd av c-acp, p-acp n1 pp-f dt j n1 pp-f po12 j-vvn n1, po12 n2 vmb vvi p-acp n2,
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and can receiue such strength from the Law of sinne, that they are able impetuously to rebell against the Law of Nature, it is necessary that from the common precepts of Nature (as particular and vnknowne conclusions are drawne from common and apparent principles) mans vnderstanding should deduce and enact other seuerall Canons for the more particular disposition of the community in order:
and can receive such strength from the Law of sin, that they Are able impetuously to rebel against the Law of Nature, it is necessary that from the Common Precepts of Nature (as particular and unknown conclusions Are drawn from Common and apparent principles) men understanding should deduce and enact other several Canonas for the more particular disposition of the community in order:
cc vmb vvi d n1 p-acp dt n1 pp-f n1, cst pns32 vbr j av-j pc-acp vvi p-acp dt n1 pp-f n1, pn31 vbz j cst p-acp dt j n2 pp-f n1 (c-acp j cc j n2 vbr vvn p-acp j cc j n2) vvz n1 vmd vvi cc vvi j-jn j n2 p-acp dt av-dc j n1 pp-f dt n1 p-acp n1:
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which should deterre those from vice by feare of punishment, whom the instructions of Nature cannot perswade to be good by loue to vertue.
which should deter those from vice by Fear of punishment, whom the instructions of Nature cannot persuade to be good by love to virtue.
r-crq vmd vvi d p-acp n1 p-acp n1 pp-f n1, ro-crq dt n2 pp-f n1 vmbx vvi pc-acp vbi j p-acp n1 p-acp n1.
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And such like particular constitutions drawne from the Law of Nature, which is deriued from the Eternall, receiue a third denomination, distinct from both the former,
And such like particular constitutions drawn from the Law of Nature, which is derived from the Eternal, receive a third denomination, distinct from both the former,
cc d av-j j n2 vvn p-acp dt n1 pp-f n1, r-crq vbz vvn p-acp dt j, vvb dt ord n1, j p-acp d dt j,
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and are intituled, Lex Humana, or Positiua, the Humane, or Positiue Law.
and Are entitled, Lex Humana, or Positiua, the Humane, or Positive Law.
cc vbr vvn, np1 np1, cc np1, dt j, cc j n1.
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Such as were amongst the Heathen, Draco's Decrees, which (as Budaeus notes) were more especially termed NONLATINALPHABET, Theses, Positions, setled or determined ordinances:
Such as were among the Heathen, Draco's Decrees, which (as Budaeus notes) were more especially termed, Theses, Positions, settled or determined ordinances:
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which though in regard of the Law-giuers, and the acts of men, to which onely they are a rule, they may be termed Humane;
which though in regard of the Lawgivers, and the acts of men, to which only they Are a Rule, they may be termed Humane;
r-crq cs p-acp n1 pp-f dt n2, cc dt n2 pp-f n2, p-acp r-crq av-j pns32 vbr dt n1, pns32 vmb vbi vvn j;
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yet after iust and due enacting by the authoritie of the publike assent, or publike person,
yet After just and due enacting by the Authority of the public assent, or public person,
av p-acp j cc j-jn vvg p-acp dt n1 pp-f dt j n1, cc j n1,
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and the open receipt of thē after promulgation in the time and place of concourse,
and the open receipt of them After Promulgation in the time and place of concourse,
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as amongst the Athenians, and Die trinundino in Foro, in the open Market place amongst the Romanes;
as among the Athenians, and Die trinundino in Foro, in the open Market place among the Romans;
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then Religion tels vs, that Lex the Law takes its name from its owne Etymon à ligando from binding.
then Religion tells us, that Lex the Law Takes its name from its own Etymon à Ligando from binding.
av n1 vvz pno12, cst np1 dt n1 vvz po31 n1 p-acp po31 d np1 fw-fr fw-la p-acp vvg.
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So that whatsoeuer is subiect to the superior power, is consequently subiect to the Law of that power.
So that whatsoever is Subject to the superior power, is consequently Subject to the Law of that power.
av cst r-crq vbz j-jn p-acp dt j-jn n1, vbz av-j j-jn p-acp dt n1 pp-f d n1.
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Which insomuch as it partakes (though but mediately and remotely) of the eternal Law, binds the inferior subiects to its obseruance,
Which insomuch as it partakes (though but mediately and remotely) of the Eternal Law, binds the inferior Subjects to its observance,
r-crq av c-acp pn31 vvz (cs cc-acp av-j cc av-j) pp-f dt j n1, vvz dt j-jn n2-jn p-acp po31 n1,
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yea, in foro conscientiae, by the tye of Religion and Conscience.
yea, in foro conscientiae, by the tie of Religion and Conscience.
uh, p-acp fw-la fw-la, p-acp dt n1 pp-f n1 cc n1.
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There is no power but of God, Rom. 13. 1. Wherefore yee must bee subiect, not because of wrath onely,
There is no power but of God, Rom. 13. 1. Wherefore ye must be Subject, not Because of wrath only,
pc-acp vbz dx n1 cc-acp pp-f np1, np1 crd crd c-crq pn22 vmb vbi j-jn, xx p-acp pp-f n1 av-j,
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but also for conscience sake, Vers. 5. By me (faith the Lord) Kings reigne, and Princes decree iustice.
but also for conscience sake, Vers. 5. By me (faith the Lord) Kings Reign, and Princes Decree Justice.
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By me Princes rule, and the Nobles, and all the Iudges of the earth, Prou. 8. 15, 16. Whosoeuer then resists the power, resists the ordinance of God, Rom. 13. 2. It followes then, that none, no not the righteous are exempted from obedience to this Humane Law,By me Princes Rule, and the Nobles, and all the Judges of the earth, Prou. 8. 15, 16. Whosoever then resists the power, resists the Ordinance of God, Rom. 13. 2. It follows then, that none, no not the righteous Are exempted from Obedience to this Humane Law,
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as it is a directiue Rule, or guiding power;
as it is a directive Rule, or guiding power;
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though in respect of its coactiue authoritie they are priuiledged, as preuenting compulsion by voluntary obedience.
though in respect of its coactive Authority they Are privileged, as preventing compulsion by voluntary Obedience.
cs p-acp n1 pp-f po31 j n1 pns32 vbr vvn, c-acp vvg n1 p-acp j-jn n1.
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And in this sense indeed the Law is not giuen to righteous men, but to vngodly, 1. Tim. 1. 9. And Saint Paul may bee an exegeticall Commentator on this place in another:
And in this sense indeed the Law is not given to righteous men, but to ungodly, 1. Tim. 1. 9. And Saint Paul may be an exegetical Commentator on this place in Another:
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For Princes are not to bee feared for good workes, but for euill, Rom. 13. 3. Nor are we onely bound to submit our selues to the iudgement of this Law,
For Princes Are not to be feared for good works, but for evil, Rom. 13. 3. Nor Are we only bound to submit our selves to the judgement of this Law,
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but Magistrates are as much required, to frame and proportion their determinations according to this Law.
but Magistrates Are as much required, to frame and proportion their determinations according to this Law.
cc-acp n2 vbr a-acp av-d vvn, pc-acp vvi cc vvi po32 n2 vvg p-acp d n1.
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The square then of our actions must bee the rule of their iudgements, and that NONLATINALPHABET must be as definitiue of their censures as our deeds.
The square then of our actions must be the Rule of their Judgments, and that must be as definitive of their censures as our Deeds.
dt vvb av pp-f po12 n2 vmb vbi dt n1 pp-f po32 n2, cc d vmb vbi a-acp j pp-f po32 n2 p-acp po12 n2.
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Xenophon tels, that Cyrus learnt of his Tutor, that there was no difference betwixt NONLATINALPHABET and NONLATINALPHABET, lawfull and iust,Xenophon tells, that Cyrus learned of his Tutor, that there was no difference betwixt and, lawful and just,
np1 vvz, cst npg1 vvn pp-f po31 n1, cst a-acp vbds dx n1 p-acp cc, j cc j,
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and as little betwixt NONLATINALPHABET & NONLATINALPHABET, lawlesse and violent;
and as little betwixt &, lawless and violent;
cc c-acp av-j p-acp cc, j cc j;
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so that hee seemed to confine Iustice to Law, and would alwaies proceed according to Law,
so that he seemed to confine justice to Law, and would always proceed according to Law,
av cst pns31 vvd pc-acp vvi n1 p-acp n1, cc vmd av vvi vvg p-acp n1,
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lest at any time he should seeme vniust.
lest At any time he should seem unjust.
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Such force then is in the Law, that it binds all processe in Iustice to be according to the Law.
Such force then is in the Law, that it binds all process in justice to be according to the Law.
d n1 av vbz p-acp dt n1, cst pn31 vvz d n1 p-acp n1 pc-acp vbi vvg p-acp dt n1.
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So that he which in the administration of iustice strayes from the order of the Law is as much an offendour,
So that he which in the administration of Justice strays from the order of the Law is as much an Offender,
av cst pns31 r-crq p-acp dt n1 pp-f n1 vvz p-acp dt n1 pp-f dt n1 vbz p-acp d dt n1,
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as he whom he condemnes as a transgressor of the Law.
as he whom he condemns as a transgressor of the Law.
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And therfore the Athenians thought it a small conuenience to their Commonwealth to prouide NONLATINALPHABET, Law-giuers vnlesse they had also appointed NONLATINALPHABET, a sort of superiour Gouernours to receiue an account from the Iudges of their common and ordinarie proceeding according to the Law.
And Therefore the Athenians Thought it a small convenience to their Commonwealth to provide, Lawgivers unless they had also appointed, a sort of superior Governors to receive an account from the Judges of their Common and ordinary proceeding according to the Law.
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Plato would haue the Law as a picture, by whose proportion, as by a patterne and exemplar, Magistrates should forme their censures. Plato would have the Law as a picture, by whose proportion, as by a pattern and exemplar, Magistrates should Form their censures.
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Iudex, the Iudge is but In• dicens, not the maker, but the speaker of the Law;Judge, the Judge is but In• dicens, not the maker, but the speaker of the Law;
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Administrator Iudicij (as an interpreter of Philo) The iudgement is Gods, hee is but the pronouncer;Administrator Iudicij (as an interpreter of Philo) The judgement is God's, he is but the pronouncer;
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and amongst the Romanes, Suetonius ranking the most choise and honourable titles which the Emperour Augustus bestowed vpon his beloued Tiberius, registers Ducem NONLATINALPHABET, That hee was a Gouernour precisely obseruing the prescript of the Law.
and among the Romans, Suetonius ranking the most choice and honourable titles which the Emperor Augustus bestowed upon his Beloved Tiberius, registers Ducem, That he was a Governor precisely observing the prescript of the Law.
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And no lesse honour might Foelix seeme to haue deserued, who would not for fauour deliuer Saint Paul to death against the custome of the Romanes, Act. 25. 16. And Ahashuerosh might haue been an example to them both, not giuing sentence according to his owne angry humour, but the Nations decrees;
And no less honour might Felix seem to have deserved, who would not for favour deliver Saint Paul to death against the custom of the Romans, Act. 25. 16. And Ahasuerus might have been an Exampl to them both, not giving sentence according to his own angry humour, but the nations decrees;
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What shall wee doe with the Queene Vashti according to the Law? Ester 1. 15. Sure I am that such a one was Nicodemus, who askes not in my Text NONLATINALPHABET Doth the Iudge? but NONLATINALPHABET, Doth our Law iudge? As if the Iudge could not decree, but the Law;What shall we do with the Queen Vashti according to the Law? Ester 1. 15. Sure I am that such a one was Nicodemus, who asks not in my Text Does the Judge? but, Does our Law judge? As if the Judge could not Decree, but the Law;
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or if the Iudge, yet as onely directed by the Law.
or if the Judge, yet as only directed by the Law.
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Or if the Heathenish Romanes, vnder whose dominion they then were subiect, had had such a barbarous Law,
Or if the Heathenish Romans, under whose dominion they then were Subject, had had such a barbarous Law,
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as to iudge a man before accused or heard:
as to judge a man before accused or herd:
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yet sith the Iewes were vnder the Couenant, and immediately directed by the Law of God, hee inquires further, NONLATINALPHABET;
yet sith the Iewes were under the Covenant, and immediately directed by the Law of God, he inquires further,;
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Doth our Law so? which is the next considerable.Does our Law so? which is the next considerable.
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NONLATINALPHABET, Our, The Law of the Lord is an vndefiled Law: Psal. 19. 8. Moses might heare it from God, as accepted for holy;
, Our, The Law of the Lord is an undefiled Law: Psalm 19. 8. Moses might hear it from God, as accepted for holy;
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Israel might heare it onely from Moses, as but onely called to bee made holy.
Israel might hear it only from Moses, as but only called to be made holy.
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Israel must not touch Mount Sinay, no not touch it lest they die, though it bee to heare the Law, by the performance of which they should liue.
Israel must not touch Mount Sinai, no not touch it lest they die, though it be to hear the Law, by the performance of which they should live.
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Gods Maiesty would promulge it in thunder and darknesse, that all might heare and tremble: his Mercy would ingraue it in Tables of stone, that all might see and reioyce.
God's Majesty would promulge it in thunder and darkness, that all might hear and tremble: his Mercy would engrave it in Tables of stone, that all might see and rejoice.
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Here Ius Gentium becomes Ius Iudaicum, and the inuiolable decree of Nature made stronger by the promulgation of God.
Here Just Gentium becomes Just Iudaicum, and the inviolable Decree of Nature made Stronger by the Promulgation of God.
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False witnesse is a fault against Nature, yea, and a sinne against God. Thou shalt not beare false witnesse against thy neighbour:
False witness is a fault against Nature, yea, and a sin against God. Thou shalt not bear false witness against thy neighbour:
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Exod. 20. 16. God is truth; falsehood is his enemie.Exod 20. 16. God is truth; falsehood is his enemy.
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God is Iudge: Psal. 50. 6. And shall not the Iudge of all the World doe right? Gen. 18. 5. No man must be condemned by his Law indict â caus â, his offence not proued;God is Judge: Psalm 50. 6. And shall not the Judge of all the World do right? Gen. 18. 5. No man must be condemned by his Law indict â cause â, his offence not proved;
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but at the mouth of two or three witnesses the matter must be established: Deut. 19. 16. Moses deliuered this Law to the Iewes when they dwelt in tabernacles,
but At the Mouth of two or three Witnesses the matter must be established: Deuteronomy 19. 16. Moses Delivered this Law to the Iewes when they dwelled in Tabernacles,
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and it was yeerely repeated by the High Priest, faith Iosephus, at their Feast of Tabernacles.
and it was yearly repeated by the High Priest, faith Iosephus, At their Feast of Tabernacles.
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Loe then how malice may peruert Iustice!
Loe then how malice may pervert justice!
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This Law was deliuered by God to Moses, by Moses to their forefathers, by the High Priest yeerely with folemnity to themselues,
This Law was Delivered by God to Moses, by Moses to their Forefathers, by the High Priest yearly with folemnity to themselves,
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and by themselues daily according to Gods precept to their children, Deut. 6. 7. and might not Nicodemus then iustly wonder, that being Masters in Israel they knew not this? Let them then but checke their heady choller,
and by themselves daily according to God's precept to their children, Deuteronomy 6. 7. and might not Nicodemus then justly wonder, that being Masters in Israel they knew not this? Let them then but check their heady choler,
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or shake off their lingring malice, and they may through halfe-closed eies perceiue, that God forbids false-witnesse, not witnesse.
or shake off their lingering malice, and they may through halfe-closed eyes perceive, that God forbids False witness, not witness.
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Probabilities indeed may be the ground of a suspicion, but they must proue ere they can iudge;
Probabilities indeed may be the ground of a suspicion, but they must prove ere they can judge;
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which is the next considerable, NONLATINALPHABET, Doth our Law Iudge, &c.
which is the next considerable,, Does our Law Judge, etc.
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NONLATINALPHABET, Iudge. Virtus à vi, say the Latine Critickes, NONLATINALPHABET from NONLATINALPHABET as the Greekes.
, Judge. Virtus à vi, say the Latin Critics, from as the Greeks.
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Both Rome and Sparta so honoured warlike prowesse, that they esteemed it as the Soueraigne of Vertues:
Both Room and Sparta so honoured warlike prowess, that they esteemed it as the Sovereign of Virtues:
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yea, so much, as that they would haue the name of Vertue in generall to bee deduced from strength and warre.
yea, so much, as that they would have the name of Virtue in general to be deduced from strength and war.
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Yet Agesilaus, a Spartan Prince, no lesse honourable for Prowesse then Iustice, would notwithstanding measure his greatnesse by Iustice, not Prowesse.
Yet Agesilaus, a Spartan Prince, no less honourable for Prowess then justice, would notwithstanding measure his greatness by justice, not Prowess.
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For hearing some name the Persian Monarch according to his affected title, NONLATINALPHABET, the Great King, he taunts the swelling title by a question of comparison, NONLATINALPHABET;
For hearing Some name the Persian Monarch according to his affected title,, the Great King, he taunts the swelling title by a question of comparison,;
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I pray you in what can he be greater then my selfe, if he appeare neither wiser, nor iuster. I pray you in what can he be greater then my self, if he appear neither Wiser, nor juster.
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And although hee knew well enough which way the streame would goe in the Lacedemonians iudgements, honouring valour aboue all vertues,
And although he knew well enough which Way the stream would go in the Lacedaemonians Judgments, honouring valour above all Virtues,
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yet being demanded which was the Nobler, Fortitude or Iustice, he gaue sentence on Iustices side,
yet being demanded which was the Nobler, Fortitude or justice, he gave sentence on Justices side,
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and shewed his reason in his answer, NONLATINALPHABET, Fortitude is but the guard of Iustice;
and showed his reason in his answer,, Fortitude is but the guard of justice;
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and were there no Traytors that would violate her, we needed no valour to maintaine her. Saint Ambrose makes good her excellency by comparing, and were there no Traitors that would violate her, we needed no valour to maintain her. Saint Ambrose makes good her excellency by comparing,
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if not preferring her to another vertue, of no lesse eminencie in a Christian, then valour in a Spartan ▪ Beneficence.
if not preferring her to Another virtue, of no less eminency in a Christian, then valour in a Spartan ▪ Beneficence.
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Diuiding the whole frame of humane society into two parts, Iustice and Beneficence, of the two (saith he) Iustitia mihi excelsior videtur, Liberalitas gratior: illa censuram tenct, illa bonitatem.
Dividing the Whole frame of humane society into two parts, justice and Beneficence, of the two (Says he) Iustitia mihi excelsior videtur, Liberalitas gratior: illa censuram tenct, illa bonitatem.
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They are not vnlike the two sisters, Leah and Rachel; Birth-right preferres the one, Nature the other: Iustice is royall, Liberality beautifull.
They Are not unlike the two Sisters, Leah and Rachel; Birthright prefers the one, Nature the other: justice is royal, Liberality beautiful.
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A Scepter becomes the one, Mercy adornes the other: Authority is the Crowne of Iustice, Bounty, of Liberality.
A Sceptre becomes the one, Mercy adorns the other: authority is the Crown of justice, Bounty, of Liberality.
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S. Bernard anatomizeth Iustice some what more curiously;
S. Bernard Anatomizeth justice Some what more curiously;
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diuiding her, not as a sister from Beneficence ▪ but as the whole into her two parts, Beneficence and Innocency.
dividing her, not as a sister from Beneficence ▪ but as the Whole into her two parts, Beneficence and Innocency.
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Now, saith he, Innocentia Iustitiam inchoat; Beneficentia consummat. To doe no wrong is the beginning of Iustice; to doe right the perfection.
Now, Says he, innocence Iustitiam inchoat; Beneficence consummate. To do no wrong is the beginning of justice; to do right the perfection.
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It begins in Innocency, it ends in Charity. So that Agesilaus his NONLATINALPHABET, To abstaine from oppression, was but Iustice in its Innocency:
It begins in Innocency, it ends in Charity. So that Agesilaus his, To abstain from oppression, was but justice in its Innocency:
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it must be the Suum cuique tribuere, to giue each man his due: to helpe the oppressed that can crowne it with Beneficence.
it must be the Suum cuique tribuere, to give each man his due: to help the oppressed that can crown it with Beneficence.
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And indeed Iustice in this her perfection, is the Queene of Vertues, excelling all the rest, by how much a common good which she onely respects, exceeds a priuat,
And indeed justice in this her perfection, is the Queen of Virtues, excelling all the rest, by how much a Common good which she only respects, exceeds a private,
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or personall, in which the acts of all, (at least, the most of all) the rest are terminated.
or personal, in which the acts of all, (At least, the most of all) the rest Are terminated.
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But this Theame of Iustice is too large a field to runne ouer in the few remaining minutes of an houre:
But this Theme of justice is too large a field to run over in the few remaining minutes of an hour:
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wherefore we will passe by it to view, and but view its act, Iudgement.
Wherefore we will pass by it to view, and but view its act, Judgement.
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Briefly then, the Learned haue as sufficiently, as concisely determined, and confined iust Iudgement vnto three conditions;
Briefly then, the Learned have as sufficiently, as concisely determined, and confined just Judgement unto three conditions;
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by the defect of any of which, the Iudgement becomes vnlawfull. First, it must be according to the rule and square of Iustice;
by the defect of any of which, the Judgement becomes unlawful. First, it must be according to the Rule and square of justice;
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otherwise it is peruerse, and so vniust. Iudicium Iustum iudicate; Iudge righteous iudgement: Ioh. 7. 24. Secondly, it must proceed from iust authority;
otherwise it is perverse, and so unjust. Iudicium Iustum judicate; Judge righteous judgement: John 7. 24. Secondly, it must proceed from just Authority;
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else it is vsurped, and then the party accused may iustly demand of such a Iudge,
Else it is usurped, and then the party accused may justly demand of such a Judge,
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as the Egiptian did vniustly of Moses, Quis te constituit Iudicem, &c. Who made you a Iudge ouer vs? Exod. 2. 14. For he can haue no power,
as the Egyptian did unjustly of Moses, Quis te Constituted judge, etc. Who made you a Judge over us? Exod 2. 14. For he can have no power,
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except it be giuen him from aboue:
except it be given him from above:
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Ioh. 19. 11. Thirdly, it must be secundum rectam rationem prudentiae, by the approbation of reason and prudence:John 19. 11. Thirdly, it must be secundum rectam rationem prudentiae, by the approbation of reason and prudence:
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else if it proceed from suspicion or doubtfull, and not manifest proofes, it is vnlawfull, because rash.
Else if it proceed from suspicion or doubtful, and not manifest proofs, it is unlawful, Because rash.
av cs pn31 vvb p-acp n1 cc j, cc xx j n2, pn31 vbz j, c-acp j.
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And in that sense our Sauiour forbids vs at all to iudge: Matth. 7. 1. and the Law in my Text agrees with the Gospell;
And in that sense our Saviour forbids us At all to judge: Matthew 7. 1. and the Law in my Text agrees with the Gospel;
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Doth our Law iudge a man before it heare him, and know what he hath done. Does our Law judge a man before it hear him, and know what he hath done.
vdz po12 n1 vvi dt n1 p-acp pn31 vvb pno31, cc vvb r-crq pns31 vhz vdn.
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But because this may seeme to conduce to the office of the Ivdge, it may leade vs to the second part of my Text, the second necessary requisites to a good Magistrate.
But Because this may seem to conduce to the office of the Judge, it may lead us to the second part of my Text, the second necessary requisites to a good Magistrate.
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Which because according to the Apostles grant, I may exhort an Elder as a Father, I will touch:
Which Because according to the Apostles grant, I may exhort an Elder as a Father, I will touch:
r-crq c-acp vvg p-acp dt n2 vvb, pns11 vmb vvi dt n-jn c-acp dt n1, pns11 vmb vvi:
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and againe, lest by a rude petulancy, or indiscreet presumption, I might seeme, against the Apostles rule, to rebuke an Elder, I will but touch, and again, lest by a rude petulancy, or indiscreet presumption, I might seem, against the Apostles Rule, to rebuke an Elder, I will but touch,
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and so draw to an end. First then of the first; NONLATINALPHABET, hee must heare; the Iudge must
and so draw to an end. First then of the First;, he must hear; the Judge must
cc av vvb p-acp dt n1. np1 av pp-f dt ord;, pns31 vmb vvi; dt n1 vmb
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Heare.
Hear.
vvb.
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The order of Nature in the manner of our sensitiue knowledge seemes to me to be a patterne of the order of Iustice in Iudgement. The order of Nature in the manner of our sensitive knowledge seems to me to be a pattern of the order of justice in Judgement.
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Let then common sense be Queene in the part sensitiue, the vtmost confines of the world of man.
Let then Common sense be Queen in the part sensitive, the utmost confines of the world of man.
vvb av j n1 vbi n1 p-acp dt n1 j, dt j n2 pp-f dt n1 pp-f n1.
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The outward senses are the witnesses infallibly presenting their obiects vnto her; of which after euidence presented from them, and not before, she can onely iudge.
The outward Senses Are the Witnesses infallibly presenting their objects unto her; of which After evidence presented from them, and not before, she can only judge.
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Tis easily applied by the termes in the similitude. Tis the witnesse that condemnes the man, the Magistrate can but iudge after witnesse;
This Easily applied by the terms in the similitude. This the witness that condemns the man, the Magistrate can but judge After witness;
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yet must he make diligent search:
yet must he make diligent search:
av vmb pns31 vvi j n1:
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Deut. 19. 18. He must stop one eare with Alexander against the witnes, and reserue it for him that is NONLATINALPHABET, and stands accused.Deuteronomy 19. 18. He must stop one ear with Alexander against the witness, and reserve it for him that is, and Stands accused.
np1 crd crd pns31 vmb vvi crd n1 p-acp np1 p-acp dt n1, cc vvi pn31 p-acp pno31 cst vbz, cc vvz vvn.
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Neither must he only heare, but heare NONLATINALPHABET, from him.
Neither must he only hear, but hear, from him.
av-d vmb pns31 av-j vvi, cc-acp vvb, p-acp pno31.
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His eares must not bee in his hands, that so by receiuing bribes, against the rules of Nature and Iustice, he should confound Hearing with Feeling.
His ears must not be in his hands, that so by receiving Bribes, against the rules of Nature and justice, he should confound Hearing with Feeling.
po31 n2 vmb xx vbi p-acp po31 n2, cst av p-acp vvg n2, p-acp dt vvz pp-f n1 cc n1, pns31 vmd vvi vvg p-acp vvg.
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Quomodo potest esse iustus alteri, qui studet eripere alteri quod sibi quaerat? Saint Ambrose would faine haue been resolued how it could possibly be, that a couetous man should bee iust,Quomodo potest esse Justus Alteri, qui studet eripere Alteri quod sibi quaerat? Saint Ambrose would feign have been resolved how it could possibly be, that a covetous man should be just,
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sith his care is onely to inrich himselfe, no matter by whose goods.
sith his care is only to enrich himself, no matter by whose goods.
c-acp po31 n1 vbz av-j pc-acp vvi px31, dx n1 p-acp qg-crq n2-j.
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Wherefore Gods command is, that they take no gifts, Exod. 23. 8. Again, neither must his eares bee in his eyes,
Wherefore God's command is, that they take no Gifts, Exod 23. 8. Again, neither must his ears be in his eyes,
c-crq npg1 n1 vbz, cst pns32 vvb dx n2, np1 crd crd av, dx vmb po31 n2 vbb p-acp po31 n2,
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when hee reades any of my great Lords letters, either to the fauour or preiudice of the prisoner.
when he reads any of my great lords letters, either to the favour or prejudice of the prisoner.
c-crq pns31 vvz d pp-f po11 j n2 n2, av-d p-acp dt n1 cc n1 pp-f dt n1.
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Cato was not more seuere then iust, when he would haue Iudicem nec pro Iustis orandum, nec pro iniastis exorandum: Cato was not more severe then just, when he would have judge nec Pro Justis Orandum, nec Pro iniastis exorandum:
np1 vbds xx av-dc j cs j, c-crq pns31 vmd vhi fw-la fw-la fw-la np1 n1, fw-la fw-la n2 n1:
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A good Magistrate neede not be intreated to fauour the guiltlesse, and should not be ouerintreated to succour the guilty.
A good Magistrate need not be entreated to favour the guiltless, and should not be ouerintreated to succour the guilty.
dt j n1 vvb xx vbi vvn pc-acp vvi dt j, cc vmd xx vbi vvn pc-acp vvi dt j.
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Wherefore if for feare of any great Ones the Magistrate peruert Iustice, hee is in Iosephus opinion iniurious to the Almighty, and blasphemous against God.
Wherefore if for Fear of any great Ones the Magistrate pervert justice, he is in Iosephus opinion injurious to the Almighty, and blasphemous against God.
q-crq cs p-acp n1 pp-f d j pi2 dt n1 vvi n1, pns31 vbz p-acp np1 n1 j p-acp dt j-jn, cc j p-acp np1.
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Quasi verò (saith he) is infirmior sit habendus quam illi, quorum potentiae metu, praeter ius fertur calculus. Nam Dei potentia est iustitia. Gods Iustice is his Power; Quasi verò (Says he) is infirmior sit habendus quam illi, quorum potentiae metu, praeter Just fertur calculus. Nam Dei potentia est iustitia. God's justice is his Power;
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they then which lesse feare to oppose it, then displease men, feare men more then God ▪ and consequently esteeme them greater then God.
they then which less Fear to oppose it, then displease men, Fear men more then God ▪ and consequently esteem them greater then God.
pns32 av r-crq dc n1 pc-acp vvi pn31, av vvi n2, vvb n2 av-dc cs np1 ▪ cc av-j vvi pno32 jc cs np1.
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Nor may the poore, if guilty, claime a pitty. It is due to his aduersitie, not to his sinne.
Nor may the poor, if guilty, claim a pity. It is due to his adversity, not to his sin.
ccx vmb dt j, cs j, vvb dt n1. pn31 vbz j-jn p-acp po31 n1, xx p-acp po31 n1.
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Qui autem suâ sponte se obstringit sceleribus, is non infoelix sed iniustus censendus est: Qui autem suâ sponte se obstringit sceleribus, is non infoelix sed iniustus censendus est:
fw-la fw-la fw-la fw-la fw-la fw-la fw-la, vbz fw-la fw-la fw-la fw-la fw-la fw-la:
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Hee which voluntarily mancipates himselfe to iniquitie, must not be pittyed because poore, but punished because wicked.
He which voluntarily mancipates himself to iniquity, must not be pitied Because poor, but punished Because wicked.
pns31 r-crq av-jn vvz px31 p-acp n1, vmb xx vbi vvn p-acp j, cc-acp vvn c-acp j.
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So Philo Iudaus instructs and receiues his warrant from the Lawgiuer; Neither shalt thou countenance a poore man in his cause:
So Philo Judas instructs and receives his warrant from the Lawgiver; Neither shalt thou countenance a poor man in his cause:
np1 np1 np1 vvz cc vvz po31 n1 p-acp dt n1; av-dx vm2 pns21 vvi dt j n1 p-acp po31 n1:
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Exod. 23. 3. Yee must therefore decree NONLATINALPHABET, according to Gods iudgement, 1. Pet. 1. 17. and according to his command;Exod 23. 3. Ye must Therefore Decree, according to God's judgement, 1. Pet. 1. 17. and according to his command;
np1 crd crd pn22 vmb av vvi, vvg p-acp ng1 n1, crd np1 crd crd cc vvg p-acp po31 n1;
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Respect not any person: Deut. 16. 19. Againe, hee must not onely heare NONLATINALPHABET, from him that is accused,Respect not any person: Deuteronomy 16. 19. Again, he must not only hear, from him that is accused,
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but also NONLATINALPHABET before hee proceed to sentence.
but also before he proceed to sentence.
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Not according to that barbarous custome reported of Clagen, a Towne in Carinthia, where vpon suspicion they condemne the man, and after trie the carcase: Not according to that barbarous custom reported of Clagen, a Town in Carinthia, where upon suspicion they condemn the man, and After try the carcase:
xx vvg p-acp d j n1 vvn pp-f np1, dt n1 p-acp np1, c-crq p-acp n1 pns32 vvb dt n1, cc p-acp vvi dt n1:
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but according to the laudable manner of the Romanes mentioned in holy Writ;
but according to the laudable manner of the Romans mentioned in holy Writ;
cc-acp vvg p-acp dt j n1 pp-f dt njp2 vvd p-acp j vvn;
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It is not the manner of the Romanes for fauour to deliuer any man to death, It is not the manner of the Romans for favour to deliver any man to death,
pn31 vbz xx dt n1 pp-f dt njp2 p-acp n1 pc-acp vvi d n1 p-acp n1,
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before he that is accused, haue the accusers brought before him, and haue place to defend himselfe concerning the crime, Act. 25. 16. But of this before. To returne then: before he that is accused, have the accusers brought before him, and have place to defend himself Concerning the crime, Act. 25. 16. But of this before. To return then:
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Budaeus notes two other significations of NONLATINALPHABET. The first is, Interpretari, to interpret.Budaeus notes two other significations of. The First is, Interpretari, to interpret.
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Notwithstanding, indeed the Law written hath been heretofore said to bee NONLATINALPHABET, for the most part the guide of Iudgement;
Notwithstanding, indeed the Law written hath been heretofore said to be, for the most part the guide of Judgement;
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yet because mens actions by their seuerall multiplicity may seeme to bee infinite, and from thence may arise sundry particular cases, which the Law in its generall mandates seemes not directly to aime at,
yet Because men's actions by their several Multiplicity may seem to be infinite, and from thence may arise sundry particular cases, which the Law in its general mandates seems not directly to aim At,
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nor foresee, by reason of diuers circumstances, perchance extenuating the nature of the fact, it would seeme harsh, that these should be censured by the rigour of the letter.
nor foresee, by reason of diverse Circumstances, perchance extenuating the nature of the fact, it would seem harsh, that these should be censured by the rigour of the Letter.
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Wherefore in the Iudges breast there may rest an NONLATINALPHABET ▪ or middle equity, tempering Iustice by the milder interpretation of her Law,
Wherefore in the Judges breast there may rest an ▪ or middle equity, tempering justice by the milder Interpretation of her Law,
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lest shee should seeme seuere, yea, euen to iniury:
lest she should seem severe, yea, even to injury:
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yet so proportioning the Law to the fact, that it may not seeme violated, but mitigated; not neglected, but perfected.
yet so proportioning the Law to the fact, that it may not seem violated, but mitigated; not neglected, but perfected.
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Artaxerxes could not recall his sentence by the Persian Law, but hee would oft-times asswage it, cutting off the head-tyre for the head. Artaxerxes could not Recall his sentence by the Persian Law, but he would ofttimes assuage it, cutting off the head-tyre for the head.
npg1 vmd xx vvi po31 n1 p-acp dt jp n1, cc-acp pns31 vmd av vvi pn31, vvg a-acp dt n1 p-acp dt n1.
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And no lesse humanity was in the Emperour Seuerus, whom Tertullian testifies, Suffundere maluisse sanguinem quam effundere;
And no less humanity was in the Emperor Severus, whom Tertullian Testifies, Suffundere maluisse sanguinem quam effundere;
cc dx dc n1 vbds p-acp dt n1 np1, r-crq np1 vvz, n1 fw-la fw-la fw-la n1;
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Hee had rather punish rubore, then morte, by shame then death;
He had rather Punish rubore, then morte, by shame then death;
pns31 vhd av-c vvi vvd, av fw-la, p-acp n1 av n1;
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and it was esteemed a better tempered iustice for a light offence, by a blush of shame to bring the blood into the offenders face,
and it was esteemed a better tempered Justice for a Light offence, by a blush of shame to bring the blood into the offenders face,
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then by the axe of execution to spill it on the ground. And this equity the Preacher approoues, by disallowing its contrary; Be thou not iust ouermuch:
then by the axe of execution to spill it on the ground. And this equity the Preacher approves, by disallowing its contrary; Be thou not just overmuch:
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Eccles. 7. 18. he shewed his reason in the precedent verse; For there is a iust man that perisheth in his iustice: Vers. 17. The other sense of NONLATINALPHABET is Intelligere to vnderstand, or know which leades me to the next generall requisite to a good Magistrate:Eccles. 7. 18. he showed his reason in the precedent verse; For there is a just man that Perishes in his Justice: Vers. 17. The other sense of is Intelligere to understand, or know which leads me to the next general requisite to a good Magistrate:
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Knowledge.
Knowledge.
n1.
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How necessary knowledge is to a Iudge, may bee somewhat euident by the meaning of the word NONLATINALPHABET in my Text, which is to Iudge; How necessary knowledge is to a Judge, may be somewhat evident by the meaning of the word in my Text, which is to Judge;
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but hath a neerer signification, secerno, to seperate, or diuide one thing from another by election or refusall, which intimates a knowledge.
but hath a nearer signification, secerno, to separate, or divide one thing from Another by election or refusal, which intimates a knowledge.
cc-acp vhz dt jc n1, fw-la, pc-acp vvi, cc vvi crd n1 p-acp j-jn p-acp n1 cc n1, r-crq vvz dt n1.
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After God had promised Salomon his request, 1. King. 3. 5. he answers by asking in the ninth verse, Giue vnto thy seruant an vnderstanding heart, that I may discerne betweene good and euill.
After God had promised Solomon his request, 1. King. 3. 5. he answers by asking in the ninth verse, Give unto thy servant an understanding heart, that I may discern between good and evil.
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Wherefore because experience is the mother of knowledge, and age most grounded in experience, the Iewes Gouernours were the Elders of their Cities.
Wherefore Because experience is the mother of knowledge, and age most grounded in experience, the Iewes Governors were the Elders of their Cities.
c-crq c-acp n1 vbz dt n1 pp-f n1, cc n1 av-ds vvn p-acp n1, dt np2 n2 vbdr dt n2-jn pp-f po32 n2.
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Not vnlike which Magistracie, was the Athenians NONLATINALPHABET, not to bee better expressed then by a third example, the Romans Senate.
Not unlike which Magistracy, was the Athenians, not to be better expressed then by a third Exampl, the Roman Senate.
xx av-j r-crq n1, vbds dt njp2, xx pc-acp vbi av-jc vvn av p-acp dt ord n1, dt njp2 n1.
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But, not to walke vpon this beaten tracke, my Text briefly appoints two things most especially to be knowne.
But, not to walk upon this beaten track, my Text briefly appoints two things most especially to be known.
p-acp, xx pc-acp vvi p-acp d j-vvn n1, po11 n1 av-j vvz crd n2 av-ds av-j pc-acp vbi vvn.
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The first is NONLATINALPHABET, what it is that is done; whether an easie slippe, or a foule transgression;
The First is, what it is that is done; whither an easy slip, or a foul Transgression;
dt ord vbz, r-crq pn31 vbz cst vbz vdn; cs dt j vvi, cc dt j n1;
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and (as Hugo Cardinalis comments) ad quem finem, for what intention, for that measures the action.
and (as Hugo Cardinalis comments) ad Whom finem, for what intention, for that measures the actium.
cc (c-acp np1 fw-la n2) fw-la fw-la fw-la, p-acp r-crq n1, c-acp cst vvz dt n1.
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The second, NONLATINALPHABET, what is done, in act, not intention, for that makes the intention compleate. But the time checkes.
The second,, what is done, in act, not intention, for that makes the intention complete. But the time Checks.
dt ord,, r-crq vbz vdn, p-acp n1, xx n1, c-acp cst vvz dt n1 j. p-acp dt n1 n2.
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A word of exhortation, and so an end. Though I doubt not (Right Honourable) that your wisedome may preuent my admonition,
A word of exhortation, and so an end. Though I doubt not (Right Honourable) that your Wisdom may prevent my admonition,
dt n1 pp-f n1, cc av dt n1. cs pns11 vvb xx (j-jn j) cst po22 n1 vmb vvi po11 n1,
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yet I know a vocall warning, especially from a Pulpit, the Oratory of God, hath its special force and peculiar energy.
yet I know a vocal warning, especially from a Pulpit, the Oratory of God, hath its special force and peculiar energy.
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Philip of Macedon knew well enough that he was a man, yet he would euery day be told so.Philip of Macedon knew well enough that he was a man, yet he would every day be told so.
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Wherefore I beseech you, and not onely you, but all the inferiour Iudges, euen to Iurours,
Wherefore I beseech you, and not only you, but all the inferior Judges, even to Jurors,
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and the like, to whom the whole scope of my Sermon is as applicable, as vnto your selfe, that you will beare a few words of exhortation. They are but a few.
and the like, to whom the Whole scope of my Sermon is as applicable, as unto your self, that you will bear a few words of exhortation. They Are but a few.
cc dt j, p-acp ro-crq dt j-jn n1 pp-f po11 n1 vbz a-acp j, c-acp p-acp po22 n1, cst pn22 vmb vvi dt d n2 pp-f n1. pns32 vbr p-acp dt d.
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To day is Dies Criticus, a blacke and gloomy day of Iudgement: a little Doomesday, a type of the great one.
To day is Die Criticus, a black and gloomy day of Judgement: a little Doomsday, a type of the great one.
p-acp n1 vbz vvz np1, dt j-jn cc j n1 pp-f n1: dt j n1, dt n1 pp-f dt j pi.
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When yee therefore iudge, consider with your selues seriously these few particulars. First, what you are that iudge.
When ye Therefore judge, Consider with your selves seriously these few particulars. First, what you Are that judge.
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Sure youle blush when you call to minde: Dust of dust, a clayie lumpe, a heape of ashes. Terraterram iudicat, Earth iudgeth earth.
Sure yowl blush when you call to mind: Dust of dust, a Clayie lump, a heap of Ashes. Terraterram iudicat, Earth Judgeth earth.
np1 pn22|vmb vvi c-crq pn22 vvb p-acp n1: n1 pp-f n1, dt j n1, dt n1 pp-f n2. fw-la fw-la, n1 vvz n1.
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Now yee are gods, but you shall die like men: to day you take away life, to morrow you may lose your owne.
Now ye Are God's, but you shall die like men: to day you take away life, to morrow you may loose your own.
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Nor are you exempted from the common lot of humane misery. Now is the prisoners course, very shortly may bee the best of ours.
Nor Are you exempted from the Common lot of humane misery. Now is the Prisoners course, very shortly may be the best of ours.
ccx vbr pn22 vvn p-acp dt j n1 pp-f j n1. av vbz dt ng1 n1, av av-j vmb vbi dt js pp-f png12.
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If then you peruert iustice while the staffe is in your hand, expect a deserued misery;
If then you pervert Justice while the staff is in your hand, expect a deserved misery;
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NONLATINALPHABET, God will punish you, legetalionis, by a iust Law of paritie. Vae qui pradaris, &c. Woe vnto thee that destroyest:
, God will Punish you, legetalionis, by a just Law of parity. Vae qui pradaris, etc. Woe unto thee that destroyest:
, np1 vmb vvi pn22, fw-la, p-acp dt j n1 pp-f n1. fw-la fw-la fw-la, av n1 p-acp pno21 cst vv2:
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When thou hast made an ende of doing wickedly, they shall doe wickedly against thee: Esay 33. 1. Goe too then, grind the face of the poore;When thou hast made an end of doing wickedly, they shall do wickedly against thee: Isaiah 33. 1. Go too then, grind the face of the poor;
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accept persons in iudgement, oppresse the widdows and fatherlesse crying for iustice; shed innocent blood.
accept Persons in judgement, oppress the Widows and fatherless crying for Justice; shed innocent blood.
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But stay, and heark, the Preachers trumpe summons thee before God by a fearefull Scito, Know that for all this thou shalt come to iudgement:
But stay, and hark, the Preachers trump summons thee before God by a fearful Learn, Know that for all this thou shalt come to judgement:
p-acp n1, cc vvb, dt n2 n1 vvz pno21 p-acp np1 p-acp dt j fw-la, vvb cst p-acp d d pns21 vm2 vvi p-acp n1:
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Eccles. 11. 9. Thou mayest indeed kill the innocents body, but ex ore tuo condemnaberis, thy sentence shall rebound,Eccles. 11. 9. Thou Mayest indeed kill the Innocents body, but ex over tuo condemnaberis, thy sentence shall rebound,
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and by a mortall recoyle pierce thine owne soule. Secondly, consider in whose place you sit.
and by a Mortal recoil pierce thine own soul. Secondly, Consider in whose place you fit.
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In the seat of God, the iust God, and the mercifull God. Sing therefore with Dauid in your actions both mercy and iudgement vnto the Lord.
In the seat of God, the just God, and the merciful God. Sing Therefore with David in your actions both mercy and judgement unto the Lord.
p-acp dt n1 pp-f np1, dt j np1, cc dt j np1. vvg av p-acp np1 p-acp po22 n2 d n1 cc n1 p-acp dt n1.
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Destroy betimes all the wicked out of the land: Psalm. 101. 8. yet be mercifull also as your Father is mercifull:
Destroy betimes all the wicked out of the land: Psalm. 101. 8. yet be merciful also as your Father is merciful:
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Luk. 6. 3. 6. Thirdly, remember in whose presence you iudge:Luk. 6. 3. 6. Thirdly, Remember in whose presence you judge:
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againe, in the sight of God, a iust God, a iealous God, a terrible God, a God that will auenge vnto the third and fourth generation.
again, in the sighed of God, a just God, a jealous God, a terrible God, a God that will avenge unto the third and fourth generation.
av, p-acp dt n1 pp-f np1, dt j np1, dt j np1, dt j np1, dt n1 cst vmb vvi p-acp dt ord cc ord n1.
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Hearken then vnto the caueat of Malachies memento; Remember yee the Law which he commanded, with the Statutes and Iudgements: Malach. 4. 4. For it is a fearefull thing to fall into the hands of the liuing God:
Harken then unto the caveat of Malachies memento; remember ye the Law which he commanded, with the Statutes and Judgments: Malachi 4. 4. For it is a fearful thing to fallen into the hands of the living God:
vvb av p-acp dt n1 pp-f n2 n1; vvb pn22 dt n1 r-crq pns31 vvd, p-acp dt n2 cc n2: np1 crd crd p-acp pn31 vbz dt j n1 pc-acp vvi p-acp dt n2 pp-f dt j-vvg n1:
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Heb. 10. 31. Neither deceiue your selues with a vaine secrecy, saying, The Lord shall not see,Hebrew 10. 31. Neither deceive your selves with a vain secrecy, saying, The Lord shall not see,
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nor the God of Iacob regard.
nor the God of Iacob regard.
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Shall not he which planted the eare heare? or he which formed the eye, shall not he see? His eyes are ten thousand times brighter then the Sunne;
Shall not he which planted the ear hear? or he which formed the eye, shall not he see? His eyes Are ten thousand times Brighter then the Sun;
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darkenesse is to him as the noone day; yea, the righteous God searcheth the heart and reines:
darkness is to him as the noon day; yea, the righteous God Searches the heart and reins:
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Psal. 7. 9. Iustice is Gods honour, and the Lord is iealous of his glorie. If therefore you transgresse, hee will surely find it out.Psalm 7. 9. justice is God's honour, and the Lord is jealous of his glory. If Therefore you transgress, he will surely find it out.
np1 crd crd n1 vbz ng1 n1, cc dt n1 vbz j pp-f po31 n1. cs av pn22 vvb, pns31 vmb av-j vvi pn31 av.
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The offendours indeed of mans Law may escape the punishment, saith the Heathen Xenophon) NONLATINALPHABET, some by a priuiledged greatnesse; some by a subtile priuacy:
The offenders indeed of men Law may escape the punishment, Says the Heathen Xenophon), Some by a privileged greatness; Some by a subtle privacy:
dt n2 av pp-f ng1 n1 vmb vvi dt n1, vvz dt j-jn np1), d p-acp dt j-vvn n1; d p-acp dt j n1:
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but they that transgresse against Gods Law, must needs vndergoe the censure, NONLATINALPHABET, (as the same Author) which a man can by no meanes auoide:
but they that transgress against God's Law, must needs undergo the censure,, (as the same Author) which a man can by no means avoid:
cc-acp pns32 cst vvb p-acp ng1 n1, vmb av vvi dt n1,, (c-acp dt d n1) r-crq dt n1 vmb p-acp dx n2 vvi:
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for it is impossible to escape Gods hand.
for it is impossible to escape God's hand.
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Can any hide him in secret places, that I shall not see him, saith the Lord? Do not I fill Heauen and Earth, saith the Lord? Ier. 23. 24. If therefore yee are rebellious,
Can any hide him in secret places, that I shall not see him, Says the Lord? Do not I fill Heaven and Earth, Says the Lord? Jeremiah 23. 24. If Therefore ye Are rebellious,
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and companions of theeues, euery one louing gifts, and following after rewards; if yee iudge not the fatherlesse, neither suffer the widowes cause to come vnto you,
and Sodales of thieves, every one loving Gifts, and following After rewards; if ye judge not the fatherless, neither suffer the Widows cause to come unto you,
cc n2 pp-f n2, d pi vvg n2, cc vvg p-acp n2; cs pn22 vvb xx dt j, av-dx vvi dt ng2 n1 pc-acp vvi p-acp pn22,
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Thus saith the Lord, the Lord of Hosts, the mighty One of Israel; Ah, I will ease me of mine aduersaries, and bee auenged on mine enemies:
Thus Says the Lord, the Lord of Hosts, the mighty One of Israel; Ah, I will ease me of mine Adversaries, and be avenged on mine enemies:
av vvz dt n1, dt n1 pp-f n2, dt j pi pp-f np1; uh, pns11 vmb vvi pno11 pp-f po11 n2, cc vbi vvn p-acp po11 n2:
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Isai. 1. 23, 24. Fourthly and lastly, thinke seriously whom you iudge:Isaiah 1. 23, 24. Fourthly and lastly, think seriously whom you judge:
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the answer to which brings me to a point in my Text, hitherto of purpose ouer-passed, that the Law and Iustice might bee handled together.
the answer to which brings me to a point in my Text, hitherto of purpose overpassed, that the Law and justice might be handled together.
dt n1 p-acp r-crq vvz pno11 p-acp dt n1 p-acp po11 n1, av pp-f n1 j, cst dt n1 cc n1 vmd vbi vvn av.
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NONLATINALPHABET, A man. NONLATINALPHABET, &c. Doth our Law iudge
, A man., etc. Does our Law judge
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A man? &c. A man? Nec ampliùs dicam, nec opus est; I can say no more, nor neede l. A man; the Image of God; a walking world; the worke of a Trinity:
A man? etc. A man? Nec ampliùs dicam, nec opus est; I can say no more, nor need l. A man; the Image of God; a walking world; the work of a Trinity:
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Let vs make Man, Gen. 1. 26. A man:Let us make Man, Gen. 1. 26. A man:
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thy brother the begotten sonne of thy naturall father Adam; thy brother, the politique sonne of thy Ciuill Father, the Prince;
thy brother the begotten son of thy natural father Adam; thy brother, the politic son of thy Civil Father, the Prince;
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and againe, thy brother, the adopted son of thy heauenly Father, God. Vespasian had a combat betweene his Office and Nature:
and again, thy brother, the adopted son of thy heavenly Father, God. Vespasian had a combat between his Office and Nature:
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Iustis supplicijs illachrymauit & ingemuit, as Suetonius; He was an Emperour, therefore must needs iudge and condemne;Justis supplicijs illachrymauit & Ingemuit, as Suetonius; He was an Emperor, Therefore must needs judge and condemn;
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he was a man too, and therefore by as great a necessitie hee must sigh and pitie.
he was a man too, and Therefore by as great a necessity he must sighs and pity.
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Learned Athens, was not void of a morall pietie, and euen that is alwaies attended with mercy.
Learned Athens, was not void of a moral piety, and even that is always attended with mercy.
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Their chiefe seate in their NONLATINALPHABET, their iudgement-hall was NONLATINALPHABET, Iouis liberatoris: Their chiefest God was their pardoning God; Their chief seat in their, their judgement-hall was, Jove liberatoris: Their chiefest God was their pardoning God;
po32 j-jn n1 p-acp po32, po32 n1 vbds, fw-la fw-la: po32 js-jn n1 vbds po32 vvg n1;
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the crowne of soueraignty is mercy.
the crown of sovereignty is mercy.
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Holy Scripture honours it as much, nay more, making it a title of the true God,
Holy Scripture honours it as much, nay more, making it a title of the true God,
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yea, and that a great title, for, His mercies are aboue all his workes.
yea, and that a great title, for, His Mercies Are above all his works.
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Himselfe will bee stiled, Pater misericordiarum, the Father of mercies, 2. Cor. 1. 3. And to induce vs Patrizare, to bee like our Father in an easie clemency, he leaues vs mercy as an inheritance, and reward of our mercy:
Himself will be styled, Pater Misericordiarum, the Father of Mercies, 2. Cor. 1. 3. And to induce us Patronize, to be like our Father in an easy clemency, he leaves us mercy as an inheritance, and reward of our mercy:
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Blessed are the mercifull, for they shall obtaine mercy: Blessed Are the merciful, for they shall obtain mercy:
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Matth. 5. 7. Yet, as man indeed beares the Image of his Creator, and ought therefore to bee seriously tried before condemned;Matthew 5. 7. Yet, as man indeed bears the Image of his Creator, and ought Therefore to be seriously tried before condemned;
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so also a notorious malefactor beares the marke of Satan: hee hath defaced the Image of God in himselfe, and ought therefore to bee punished.
so also a notorious Malefactor bears the mark of Satan: he hath defaced the Image of God in himself, and ought Therefore to be punished.
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Vice corrupts his Nobilitie, sinne depriues him of pitie; Thine eye shall not spare him. Deut. 19. 13. For he which iustifieth the wicked, and he which condemneth the iust,
Vice corrupts his Nobilt, sin deprives him of pity; Thine eye shall not spare him. Deuteronomy 19. 13. For he which Justifieth the wicked, and he which Condemneth the just,
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euen they both are an abomination to the Lord, Prou. 17. 15. To conclude. Blessed is that soule which can be the seate of God.even they both Are an abomination to the Lord, Prou. 17. 15. To conclude. Blessed is that soul which can be the seat of God.
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Which is that, saith Saint Bernard? Himselfanswers, The soule of the iust: for Iustice and Iudgement are the establishment of his Throne: Psalm.
Which is that, Says Saint Bernard? Himselfanswers, The soul of the just: for justice and Judgement Are the establishment of his Throne: Psalm.
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89. 14. Doe iustice therefore in these three things;
89. 14. Doe Justice Therefore in these three things;
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Redde superiori, Redde inferiori, Redde aequali, cuique quod debes & dignè celebras aduentum Christi parans in Iustitiâ sedem suam: Red superiori, Red inferiori, Red aequali, cuique quod Debes & dignè celebras aduentum Christ parans in Iustitiâ sedem suam:
j-jn fw-la, j-jn fw-la, j-jn fw-la, fw-la fw-la fw-la cc fw-fr fw-la fw-la fw-la fw-la p-acp fw-la fw-la fw-la:
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Giue to thy superiour, giue to thy inferiour, giue to thy equall; to euery of them what is their due:
Give to thy superior, give to thy inferior, give to thy equal; to every of them what is their endue:
vvb p-acp po21 j-jn, vvb p-acp po21 j-jn, vvb p-acp po21 j-jn; p-acp d pp-f pno32 r-crq vbz po32 n-jn:
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so shalt thou religiously welcome the graces of God into thy heart, and thy selfe in iustice bee established the holy Temple of God.
so shalt thou religiously welcome the graces of God into thy heart, and thy self in Justice be established the holy Temple of God.
av vm2 pns21 av-j vvi dt n2 pp-f np1 p-acp po21 n1, cc po21 n1 p-acp n1 vbi vvn dt j n1 pp-f np1.
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Where if thou prepare him a residence in this life, hee will prouide an eternall mansion for thee in his new Ierusalem of the World to come, whither hee of his infinite mercy bring vs. Amen. Deo Trino Vni Gloria. FINIS.
Where if thou prepare him a residence in this life, he will provide an Eternal mansion for thee in his new Ierusalem of the World to come, whither he of his infinite mercy bring us Amen. God Trino Vni Gloria. FINIS.
q-crq cs pns21 vvb pno31 dt n1 p-acp d n1, pns31 vmb vvi dt j n1 p-acp pno21 p-acp po31 j np1 pp-f dt n1 pc-acp vvi, c-crq pns31 pp-f po31 j n1 vvb pno12 uh-n. np1 np1 fw-la fw-la. fw-la.
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