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ESTER 1.15. Part of the verse. What shall we doe vnto the Queene Vasthi according to Law? &c. THis Text may perswade you, I am making towards Persia, to see the King banqueting with his Peeres.
ESTER 1.15. Part of the verse. What shall we do unto the Queen Vashti according to Law? etc. THis Text may persuade you, I am making towards Persiam, to see the King banqueting with his Peers.
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A sight as well worth your notice as my paines.
A sighed as well worth your notice as my pains.
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Let your thoughts but accompany me, I will vndertake to shew you Ahasuerus, whom Iosephus and others call Darius Hystaspis, sitting in his royall palace;
Let your thoughts but accompany me, I will undertake to show you Ahasuerus, whom Iosephus and Others call Darius Hystaspes, sitting in his royal palace;
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where (that Persicus apparatus ) his stately complements in entertaining his subiects, prooued him not more a Prince then a Persian. Such was wont to be the port of that nation, that they would surpasse other Countries as well in magnificence as dominion.
where (that Persicus apparatus) his stately compliments in entertaining his Subjects, proved him not more a Prince then a Persian. Such was wont to be the port of that Nation, that they would surpass other Countries as well in magnificence as dominion.
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Insomuch that one Ctesias and Dion deliuer in their histories; that the King had at meales 15 thousand a day in his Palace.
Insomuch that one Ctesias and Dion deliver in their histories; that the King had At meals 15 thousand a day in his Palace.
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Now to make vp the solemnity of those meetings, Ahasuerus invites the Queene his wife, that her comely presence might adde glory to his Festiuals.
Now to make up the solemnity of those meetings, Ahasuerus invites the Queen his wife, that her comely presence might add glory to his Festivals.
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But we finde in the Text, shee refused to come at the Kings command.
But we find in the Text, she refused to come At the Kings command.
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Serarius the Iesuite (an enimy to Kings prerogatiues by his profession) hath the face to approue her disloyall action;Serarius the Iesuite (an enemy to Kings prerogatives by his profession) hath the face to approve her disloyal actium;
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and taxeth our Brentius for disliking her palpable disobedience.
and Taxes our Brent for disliking her palpable disobedience.
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But hee whose soueraignty might haue made his word a law proceeds against her, not after his priuate humour, but according to law.
But he whose sovereignty might have made his word a law proceeds against her, not After his private humour, but according to law.
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To which purpose hee appeales to his Iudges (fit oracles for a King in execution of iustice) and referres himselfe to their advise.
To which purpose he appeals to his Judges (fit oracles for a King in execution of Justice) and refers himself to their Advice.
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What shall we doe vnto the Queene Vasthi according to law? Wherein is set before vs, 1 An offender to be adiudged;What shall we do unto the Queen Vashti according to law? Wherein is Set before us, 1 an offender to be adjudged;
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The Queene Vasthi. 2 Deliberation before iudgment; What shall we doe? 3 The level and rule of iudgment;The Queen Vashti. 2 Deliberation before judgement; What shall we do? 3 The level and Rule of judgement;
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The Law. What shall wee doe vnto the Queene Vasthi according to law? Beginne (I pray) with the party to be sentenced, the Queene Vasthi. Quaeres about this woman could make me out-runne your attention as far as some in this point doe their reason.The Law. What shall we do unto the Queen Vashti according to law? Begin (I pray) with the party to be sentenced, the Queen Vashti. Quaeres about this woman could make me outrun your attention as Far as Some in this point do their reason.
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But I omit scruples concerning her person, & content my selfe with the evidence of her condition.
But I omit scruples Concerning her person, & content my self with the evidence of her condition.
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The Text is manifest shee was the Queene. Could any thing priuiledge disloyalty toward Kings, eminence and alliance might be faire pretences:
The Text is manifest she was the Queen. Could any thing privilege disloyalty towards Kings, eminence and alliance might be fair pretences:
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but neither of these could yeeld her aduātage. The reasō is prest by one of the Iudges in the 3 next ensuing verses. In effect it is this.
but neither of these could yield her advantage. The reason is pressed by one of the Judges in the 3 next ensuing Verses. In Effect it is this.
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The offence of the Queen an eminent person, would become exemplary, therefore must be censured with the greater seuerity.
The offence of the Queen an eminent person, would become exemplary, Therefore must be censured with the greater severity.
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Such is the seruile basenesse of our disposition, that sinne it selfe shall not want imitation.
Such is the servile baseness of our disposition, that sin it self shall not want imitation.
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Nay St Austin tels vs, it was once the opinion of the Pelagians, That only imitation is the cause of original sin.
Nay Saint Austin tells us, it was once the opinion of the Pelagians, That only imitation is the cause of original since.
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That Father did not, and I dare not, yeeld to them for originall; but I may safely for actuall:
That Father did not, and I Dare not, yield to them for original; but I may safely for actual:
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especially for those offences, which gaine countenance by a great ones practice. Nay, 'tis sometimes in fashion, to take the resemblance and patterne of a naturall imperfection.
especially for those offences, which gain countenance by a great ones practice. Nay, it's sometime in fashion, to take the resemblance and pattern of a natural imperfection.
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Imitari etiam vitia voluit: Let Caius Fimbria but speake clownish, 'tis hard but some Fusius will take vp his language. Imitari etiam Vices voluit: Let Caius Fimbria but speak clownish, it's hard but Some Fusius will take up his language.
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Aristotles authority, and Plato's estimation, can make sects of crump-backes and stammering tongues. 'Tis the vnhappy priuiledge of greatnesse, to warrant both their own and Natures errours. Aristotle Authority, and Plato's estimation, can make Sects of crump-backes and stammering tongues. It's the unhappy privilege of greatness, to warrant both their own and Nature's errors.
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Hence it is, that so many vnaduised idiots borrow their just ruines, taking vp crimes on trust, that they may perish vpon credit:
Hence it is, that so many unadvised Idiots borrow their just ruins, taking up crimes on trust, that they may perish upon credit:
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for such are not swayed by reason so much, as by opinion. Let an admired Pharisee but say, CHRIST ought to dye;
for such Are not swayed by reason so much, as by opinion. Let an admired Pharisee but say, CHRIST ought to die;
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the vulgar dare blaspheme themselues to hell for his company, As your fathers did (said Steuen in the Acts) so doe yee: you sinne by prescription,
the Vulgar Dare Blaspheme themselves to hell for his company, As your Father's did (said Stephen in the Acts) so do ye: you sin by prescription,
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and haue authority for your damnation, Habet aliquid ex iniquo omne magnum exemplum, &c. As Cassius hath it in Tacitus. The example of great ones, doth wrong to all sorts.
and have Authority for your damnation, Habet Aliquid ex iniquo omne magnum exemplum, etc. As Cassius hath it in Tacitus. The Exampl of great ones, does wrong to all sorts.
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It teacheth the good to be euill, and the euill to be worse: for the lustre of their eminence adornes the deformity of their offences;
It Teaches the good to be evil, and the evil to be Worse: for the lustre of their eminence adorns the deformity of their offences;
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and cheates the world with the faire garb of their persons;
and cheats the world with the fair garb of their Persons;
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especially being beheld by such partiall eyes, as cannot discerne the truth of things from their appearance.
especially being beheld by such partial eyes, as cannot discern the truth of things from their appearance.
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When a pesant meetes luxurie in Socrates gowne, he dares to be such, hauing so faire a cloake for his sin.
When a Peasant meets luxury in Socrates gown, he dares to be such, having so fair a cloak for his since.
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Aske but Tertullian or Austin, their censure on the gods of the Heathen;
Ask but Tertullian or Austin, their censure on the God's of the Heathen;
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they'l tell you that no men were more incestuous, then they that were taught by their Iupiters practice.
They'll tell you that no men were more incestuous, then they that were taught by their Iupiters practice.
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And that wretch in the Comedian, would take leaue to sinne vnder his protection. And that wretch in the Comedian, would take leave to sin under his protection.
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What? Iupiter memorable for fornication, and I so chaste, being but a silly man? Ego homuncio non facerem? Thus euery slip is a crime in a Leader,
What? Iupiter memorable for fornication, and I so chaste, being but a silly man? Ego homuncio non facerem? Thus every slip is a crime in a Leader,
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since it doth become a rule of errour. If a meane one offend, his sinne is neglected as much as his person:
since it does become a Rule of error. If a mean one offend, his sin is neglected as much as his person:
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but the supposed wisedome, grauity, and justice of superiours, win credit to their vilest actions.
but the supposed Wisdom, gravity, and Justice of superiors, win credit to their Vilest actions.
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Well then might judge Mines in Lucian, acquit Sostratus on this condition, NONLATINALPHABET, See thou teach not thy offence vnto others.
Well then might judge Mines in Lucian, acquit Sostratus on this condition,, See thou teach not thy offence unto Others.
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Scelus enim non tantum geritur, sed & docetur, saith Cypr. for such as these doe not so much act, as teach offences. Scelus enim non Tantum geritur, sed & docetur, Says Cyprus for such as these do not so much act, as teach offences.
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Therefore 'tis presumed, that the torments of such encrease in hel, as the liuing increase in sin through their example.
Therefore it's presumed, that the torments of such increase in hell, as the living increase in since through their Exampl.
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No maruaile then that they are so afflicted in St Iohns vision;
No marvel then that they Are so afflicted in Saint Iohns vision;
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Who are so forward there, as the Kings of the earth, & the great men, and the chiefe captaines; Who Are so forward there, as the Kings of the earth, & the great men, and the chief Captains;
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and the mighty men, to hide themselues in the deus, and in the rockes of the mountaines? Rev. 6.15. They that once made the earth tremble with their power, doe now tremble like the earth vnder the hand of the God of power.and the mighty men, to hide themselves in the deus, and in the Rocks of the Mountains? Rev. 6.15. They that once made the earth tremble with their power, do now tremble like the earth under the hand of the God of power.
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They that once did teach to offend by their examples, are now taught what it is to be precedents of offences.
They that once did teach to offend by their Examples, Are now taught what it is to be precedents of offences.
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If God deale thus on his heauenly Tribunal, no reason his Deputies on earth should be partiall.
If God deal thus on his heavenly Tribunal, no reason his Deputies on earth should be partial.
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If he spare them least, whose offences are exemplary, then what shall be done vnto the Queen Vasthi? Againe, it is the custome of greatnesse, to challenge impunitie, by reason of their eminence;
If he spare them least, whose offences Are exemplary, then what shall be done unto the Queen Vashti? Again, it is the custom of greatness, to challenge impunity, by reason of their eminence;
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so that in time they'l out-face authority; then in this respect what shall be done vnto the Queene Vasthi?
so that in time They'll outface Authority; then in this respect what shall be done unto the Queen Vashti?
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The stamp of soueraignty is sacred; therfore quickly defaced by a rebellious hand. Touch not mine anointed, preuailes nothing with a seditious mind;
The stamp of sovereignty is sacred; Therefore quickly defaced by a rebellious hand. Touch not mine anointed, prevails nothing with a seditious mind;
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especially where the hand is as well armed with power, as the heart with disobedience.
especially where the hand is as well armed with power, as the heart with disobedience.
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None but such as are able to make head, dare demand, Who is Dauid? 'Tis conceit of equality that encourageth great ones, to a contestatiō with magistrates.
None but such as Are able to make head, Dare demand, Who is David? It's conceit of equality that Encourageth great ones, to a contestation with Magistrates.
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They dare imitate Socrates, Qui Dominus videbatur esse Iudicum, whose proud innocence disdain'd the Iudges, and made his vnmannerly zeale, laugh Iustice in the face.
They Dare imitate Socrates, Qui Dominus Videbatur esse Judgment, whose proud innocence disdained the Judges, and made his unmannerly zeal, laugh justice in the face.
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Should one aske herein the Athenians aduise, they would prescribe an Ostracisme, banishment at least for such daring offenders.
Should one ask herein the Athenians advise, they would prescribe an Ostracism, banishment At least for such daring offenders.
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As Cato perswaded the Senate in Rome, that Carthage was an enemy too powerfull to be so nigh them.
As Cato persuaded the Senate in Room, that Carthage was an enemy too powerful to be so High them.
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Then the security of the State must be purchas'd with the ruine of Carthage. Lawes had neuer resembled cob-webs, had there not bin such strong offenders.
Then the security of the State must be purchased with the ruin of Carthage. Laws had never resembled cobwebs, had there not been such strong offenders.
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The feeble gnats yeeld to the least resistance, whereas violent fowles will not be restrained by such contemptible engins.
The feeble gnats yield to the least resistance, whereas violent fowls will not be restrained by such contemptible Engines.
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'Tis easie to vanquish an vnarmed slaue, and to insult on the weaknes of a manicled captiue:
It's easy to vanquish an unarmed slave, and to insult on the weakness of a manacled captive:
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but to subdue those that like him in the Gospel, neither feare God, nor care for men, requires both power and resolution.
but to subdue those that like him in the Gospel, neither Fear God, nor care for men, requires both power and resolution.
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Or howsoeuer these high transgressours may escape mans judgment, or NONLATINALPHABET Mans day, (as Paul calls it) yet the Lord of hosts hath a day,
Or howsoever these high transgressors may escape men judgement, or men day, (as Paul calls it) yet the Lord of hosts hath a day,
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if they'l beleeue Esay, which shall be vpon euery one that is proud and loftie,
if They'll believe Isaiah, which shall be upon every one that is proud and lofty,
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and vpon euery one that is lifted vp, and he shall bee brought lowe, And vpon all the Cedars of Lebanon, that are high,
and upon every one that is lifted up, and he shall be brought low, And upon all the Cedars of Lebanon, that Are high,
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& lifted vp, and vpon all the oakes of Bashan. 2 of Esay. They shall then confesse with vanquisht Iulian, NONLATINALPHABET. Thou hast ouercome, O Galiaean.& lifted up, and upon all the oaks of Bashan. 2 of Isaiah. They shall then confess with vanquished Iulian,. Thou hast overcome, Oh Galiaean.
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This out-brauing wretch (as tis in Theodorit ) that but now did swell with vaunting threats, lay groueling on the vnwelcome ground,
This outbraving wretch (as this in Theodoret) that but now did swell with vaunting Treats, lay groveling on the unwelcome ground,
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when he apprehended the terrours of God.
when he apprehended the terrors of God.
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Such acts of diuine Iustice, prescribe courage to temporall magistrats, and bid them not feare the most puissant offenders.
Such acts of divine justice, prescribe courage to temporal Magistrates, and bid them not Fear the most puissant offenders.
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This also we learne of humane policy: Then what shall be done vnto the Queene Vasthi?
This also we Learn of humane policy: Then what shall be done unto the Queen Vashti?
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Now to make way for resolution, may it please you to examine, how her condition doth agree to this our occasion.
Now to make Way for resolution, may it please you to examine, how her condition does agree to this our occasion.
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Our Land doth afford many Ʋasthi's, eminent offenders; the authority of whose persons, drawes others to second them in their crimes.
Our Land does afford many Ʋasthi's, eminent offenders; the Authority of whose Persons, draws Others to second them in their crimes.
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It is pesterd also with powerfull offenders, whose daring greatnes doth promise them immunity from punishments.
It is pesterd also with powerful offenders, whose daring greatness does promise them immunity from punishments.
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But the mercifull justice of our gracious Soueraigne, doth with Ahasuerus, depend on his Assessors, for the censuring of these enormities.
But the merciful Justice of our gracious Sovereign, does with Ahasuerus, depend on his Assessors, for the censuring of these enormities.
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I could carry back your memories but a few scores of yeares, and there shew you a King of this land, relying on the Iudges determination, What should be done vnto the Queene? There are more which admire his impartiality, then approue his fact.
I could carry back your memories but a few scores of Years, and there show you a King of this land, relying on the Judges determination, What should be done unto the Queen? There Are more which admire his impartiality, then approve his fact.
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But our present happinesse, bids me confine my speech to our own times, and apply to your consciences a noble president for your happy proceedings.
But our present happiness, bids me confine my speech to our own times, and apply to your Consciences a noble president for your happy proceedings.
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That sincere Court, whereof your Honors were lately members, durst adventure on the States most potent enemies.
That sincere Court, whereof your Honours were lately members, durst adventure on the States most potent enemies.
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They had, I presume, both your approbation and assistance. Wherfore, ride on, ye men of renowne, and prosper;
They had, I presume, both your approbation and assistance. Wherefore, ride on, you men of renown, and prosper;
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good lucke haue you with your honor.
good luck have you with your honour.
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You may in your circuit meet with such, whose power doth arme their crimes, and makes them sinne authority in the face.
You may in your circuit meet with such, whose power does arm their crimes, and makes them sin Authority in the face.
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Therefore let me bespeak you, as the Prophet did that God whose dispensation doth tearme you Gods:
Therefore let me bespeak you, as the Prophet did that God whose Dispensation does term you God's:
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you aske, What shall we doe? I answere in his words, Doe vnto them as was done to the Midianites,
you ask, What shall we do? I answer in his words, Do unto them as was done to the midianites,
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vnto Sisera, and vnto Iabin at the brooke of Kison, which perished at Endor, and became as the dung of the earth. unto Sisera, and unto Iabin At the brook of Kishon, which perished At Endor, and became as the dung of the earth.
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Let an impartiall doome pursue their transgressions, and let their due shame attend them to their graues.
Let an impartial doom pursue their transgressions, and let their due shame attend them to their graves.
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Seneca shall giue you the reason: Not so much that they may perish, but to terrifie others by their perishing. Senecca shall give you the reason: Not so much that they may perish, but to terrify Others by their perishing.
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I haue sinned (saith Dauid) I haue done wickedly, but these sheepe, what haue they done? His conscience thought the punishment preposterous, that his people should be led as sheep to the slaughter, I have sinned (Says David) I have done wickedly, but these sheep, what have they done? His conscience Thought the punishment preposterous, that his people should be led as sheep to the slaughter,
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and yet he escape his deserued censure.
and yet he escape his deserved censure.
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And among vs how many silly sheep sacrifice their cheape liues to appease the law for their offences? whereas eminent transgressours, that sin with an high hand, make shift to flye aboue the reach of Iustice. I feare, sometimes they borrow wings of that Doue in the Psalmes, which is couered with siluer wings,
And among us how many silly sheep sacrifice their cheap lives to appease the law for their offences? whereas eminent transgressors, that since with an high hand, make shift to fly above the reach of Justice I Fear, sometime they borrow wings of that Dove in the Psalms, which is covered with silver wings,
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and her feathers of gold, Psal. 68. 'Tis they that sin, they that doe wickedly,and her Feathers of gold, Psalm 68. It's they that sin, they that do wickedly,
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and in comparison of them, these sheep, what haue they done? The punishment of these impotent wretches, doth not argue the Iudges valour, but the lawes iustice.
and in comparison of them, these sheep, what have they done? The punishment of these impotent wretches, does not argue the Judges valour, but the laws Justice.
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The edge of authority wil be thought but dull and growne rusty, except it wound others, beside them that cannot make resistance.
The edge of Authority will be Thought but dull and grown rusty, except it wound Others, beside them that cannot make resistance.
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'Tis mercie to let those no longer liue, in whom imprisonment hath left scarce life enough to dye.
It's mercy to let those no longer live, in whom imprisonment hath left scarce life enough to die.
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So that did we not perceiue in them speech, whereby the Philosopher distinguisht men from beasts, wee should scarce distinguish these from carcases.
So that did we not perceive in them speech, whereby the Philosopher distinguished men from beasts, we should scarce distinguish these from carcases.
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There they stand arraigned, not more the prisoners of the King, then of death.
There they stand arraigned, not more the Prisoners of the King, then of death.
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Some of them haue liued long enough to see their lasting calamities out-liue their friends and fortunes:
some of them have lived long enough to see their lasting calamities outlive their Friends and fortune's:
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insomuch, that their aged eies can doe them no other seruice, but see themselues miserable, and weep for their distresse.
insomuch, that their aged eyes can do them no other service, but see themselves miserable, and weep for their distress.
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That our Lawes doe vanquish these halfe-dead vassals, proues them (I confesse) impartiall, yet nothing powerfull.
That our Laws do vanquish these half-dead vassals, Proves them (I confess) impartial, yet nothing powerful.
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Cambyses would shew, what his tyrannie could invent, and what his hand durst execute, by shooting a great mans Sonne to the heart. Cambyses would show, what his tyranny could invent, and what his hand durst execute, by shooting a great men Son to the heart.
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Then doth appeare the force of our Lawes, and the courage of our Magistrates, when Phoneas - like, they thrust the sword of Iustice through the noblest transgressours:
Then does appear the force of our Laws, and the courage of our Magistrates, when Phoneas - like, they thrust the sword of justice through the Noblest transgressors:
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He was only to sacrifice for the sin of the people; yet he durst sacrifice two Princes of the people for their daring sinne.
He was only to sacrifice for the since of the people; yet he durst sacrifice two Princes of the people for their daring sin.
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A fact that deserued not more thankes from the Iewes for its benefit, then it doth from vs for its example.
A fact that deserved not more thanks from the Iewes for its benefit, then it does from us for its Exampl.
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But by perswading impartiality to great, ones, I intend not to procure impunity for inferiours;
But by persuading impartiality to great, ones, I intend not to procure impunity for inferiors;
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No, Quis { que } excercetur paenis, &c. Wee haue a good rule from Ezekiels Prophesie, The same soule that sinneth, shall dye, Ezek. 18. If the same,
No, Quis { que } excercetur paenis, etc. we have a good Rule from Ezekiel's Prophesy, The same soul that Sinneth, shall die, Ezekiel 18. If the same,
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then the meane as well as the mighty: for though they are not so hurtfull, yet they are as guilty.
then the mean as well as the mighty: for though they Are not so hurtful, yet they Are as guilty.
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And yet they are hurtful enough too: for what they want in power, they make vp in nūber.
And yet they Are hurtful enough too: for what they want in power, they make up in number.
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A Town in Spaine may as well be vndermined with Conies, and another in Thessalie by Moles, as by the strongest pioners.
A Town in Spain may as well be undermined with Conies, and Another in Thessaly by Moles, as by the Strongest Pioneers.
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Vnited force in contemptible complices, may be answerable to more powerfull machinations. Therfore let Iustice haue her due course on both sides:
United force in contemptible accomplices, may be answerable to more powerful machinations. Therefore let justice have her due course on both sides:
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and let the Embleme make her hood-winkt, but not blind. Let her see offences only, and punish them;
and let the Emblem make her hoodwinked, but not blind. Let her see offences only, and Punish them;
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but not offenders, lest her con•ivence spare them.
but not offenders, lest her con•ivence spare them.
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She had (I confesse) well tutor'd the Consul Brutus, when she taught him to play the executioner, and put off a father.
She had (I confess) well tutored the Consul Brutus, when she taught him to play the executioner, and put off a father.
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So that when punishment was inflicted on his children, before his eyes, he rould see the malefactors, but not his sonnes.
So that when punishment was inflicted on his children, before his eyes, he rolled see the malefactors, but not his Sons.
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And passionlesse Amasis could endure the Lictors to shedde his childes blood, without shedding of his own teares. And passionless Amasis could endure the Lictors to shed his child's blood, without shedding of his own tears.
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Then is Iustice her selfe, when she can ouer-looke Nature, and all respects whatsoeuer.
Then is justice her self, when she can overlook Nature, and all respects whatsoever.
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Then will she take heed lest she misplace her mercie, and so make it degenerate into crueltie;
Then will she take heed lest she misplace her mercy, and so make it degenerate into cruelty;
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for though there be no mercy in cruelty, yet there is a crueltie in some kind of mercy.
for though there be no mercy in cruelty, yet there is a cruelty in Some kind of mercy.
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Est quaedam crudelis misericordia, saith the prouerbe, and the mercies of the wicked are cruell, saith the Holy Ghost. Est quaedam crudelis misericordia, Says the proverb, and the Mercies of the wicked Are cruel, Says the Holy Ghost.
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Now if Iustice spare great ones for their might, and meane ones for their misery, Haec est crudelis misericordia, this is a cruell mercy.
Now if justice spare great ones for their might, and mean ones for their misery, Haec est crudelis misericordia, this is a cruel mercy.
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Cruell to the State, in causing Lawes, (which Demosthenes cals, the soule of a state ) to be but dead letters.
Cruel to the State, in causing Laws, (which Demosthenes calls, the soul of a state) to be but dead letters.
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Cruell again to the Lawes, in making them stales for mens sinister purposes.
Cruel again to the Laws, in making them stales for men's sinister Purposes.
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Then let the sword be brandisht on all sides, and strike alike all rankes and conditions.
Then let the sword be brandished on all sides, and strike alike all ranks and conditions.
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And though charity to the State, allowes me not to intreat for their liues; yet Dauids charity to their persons, bids me petition for their soules;
And though charity to the State, allows me not to entreat for their lives; yet David charity to their Persons, bids me petition for their Souls;
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Lord, let the sorrowfull sighing of the prisoners come before thee, according to the greatnesse of thy power preserue thou those that are appointed to dye, Psal. 79. And so from the person to be adjudged, I passe to deliberation before Iudgement, What shall we doe?
Lord, let the sorrowful sighing of the Prisoners come before thee, according to the greatness of thy power preserve thou those that Are appointed to die, Psalm 79. And so from the person to be adjudged, I pass to deliberation before Judgement, What shall we do?
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In doubtfull actions, Aquinas 1a 2ae, makes deliberation the first act of our reason, and will haue Iudgment come between that and election.
In doubtful actions, Aquinas 1a 2ae, makes deliberation the First act of our reason, and will have Judgement come between that and election.
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So noble is the soules naturall progresse, that she resolues on nothing, hand ouer head, but vpon mature aduise.
So noble is the Souls natural progress, that she resolves on nothing, hand over head, but upon mature advise.
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And 'tis well that a King, a god on earth, can remember, he hath so much of man about him,
And it's well that a King, a god on earth, can Remember, he hath so much of man about him,
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as that he needeth this consultation:
as that he needs this consultation:
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for he that contemneth all aduise, is below a beast, he that wanteth none, is aboue a man.
for he that contemneth all advise, is below a beast, he that Wants none, is above a man.
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It were to be wisht, that all good Princes might enioy Sauls prerogatiue to ouer-top the people by the head as well as out-reach them with the hand: or all might with Salomon, haue hearts as large as their dominions.
It were to be wished, that all good Princes might enjoy Saul's prerogative to overtop the people by the head as well as outreach them with the hand: or all might with Solomon, have hearts as large as their Dominions.
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But they must content themselues with that abridgement in Euripides, One man cannot see all; and with that other in Tacitus, One man cannot beare all;
But they must content themselves with that abridgement in Euripides, One man cannot see all; and with that other in Tacitus, One man cannot bear all;
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Answerable to that of Iethro vnto Moses, This thing is too heauy for thee, thou art not able to performe it thy selfe alone, Exod. 18. The head might quickly draw the members to inconveniences, wer't not for intelligence from the eyes and eares.
Answerable to that of Jethro unto Moses, This thing is too heavy for thee, thou art not able to perform it thy self alone, Exod 18. The head might quickly draw the members to inconveniences, Were't not for intelligence from the eyes and ears.
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Therefore the King, the head of Israel sometimes, must enquire where the Seer dwels: And who is fitter to be the Seer of Israel, then Samuel that iudgeth Israel? His discerning thoughts must both see the peoples duties, & fore-see the Princes dangers:
Therefore the King, the head of Israel sometime, must inquire where the Seer dwells: And who is fitter to be the Seer of Israel, then Samuel that Judgeth Israel? His discerning thoughts must both see the peoples duties, & foresee the Princes dangers:
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Wherfore both Prince and people repaire to him as to an Oracle;
Wherefore both Prince and people repair to him as to an Oracle;
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with (Quid agendum) What shall we doe? Happy State of ours, where the coactiue power,
with (Quid agendum) What shall we do? Happy State of ours, where the coactive power,
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thus submits it selfe to the guidance of the directiue! & thrice happy Soueraigne which can heare his power flatter him, that he may doe what he will,
thus submits it self to the guidance of the directive! & thrice happy Sovereign which can hear his power flatter him, that he may do what he will,
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yet so yeelds to convenience, that he will not doe what he may.
yet so yields to convenience, that he will not do what he may.
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Hence it is that he scarce attempts any thing, but as 'twere with this Motto, Quid agendum? What shall we doe? Men in their Panegyrickes may style him a Salomon, a mirrour of wisedome:
Hence it is that he scarce attempts any thing, but as 'twere with this Motto, Quid agendum? What shall we do? Men in their Panegyrics may style him a Solomon, a mirror of Wisdom:
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of late especially he hath made it good;
of late especially he hath made it good;
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and neuer gained a greater opinion of wisedome, then when he least relyed vpon his wisedome.
and never gained a greater opinion of Wisdom, then when he least relied upon his Wisdom.
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In high matters of deepest consequence, it is his vsuall Parliament-phrase, I craue your aduise. Such was the milde method of glorious Constantine, when he allayed the iarres of disturbed Christendome, He cryed not out, This I will haue done, but meekely entertain'd the whole Councels resolution.
In high matters of Deepest consequence, it is his usual Parliament-phrase, I crave your advise. Such was the mild method of glorious Constantine, when he allayed the jars of disturbed Christendom, He cried not out, This I will have done, but meekly entertained the Whole Counsels resolution.
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Blessed time when a mans tongue may bee as free as his opinion;
Blessed time when a men tongue may be as free as his opinion;
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and when he may with Tacitus, not only think what he wil, but also speak what he thinks.
and when he may with Tacitus, not only think what he will, but also speak what he thinks.
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Let the like happines of ours be a ioyfull memoriall for ensuing ages and let vn-borne posteritie haue cause to triumph in the matter of our glorie.
Let the like happiness of ours be a joyful memorial for ensuing ages and let unborn posterity have cause to triumph in the matter of our glory.
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But I leaue this consultation in businesse of State, and passe to deliberation before iudgment, Quid agendum? What shall wee doe? Things of small importance, may for a while possesse our fancies,
But I leave this consultation in business of State, and pass to deliberation before judgement, Quid agendum? What shall we do? Things of small importance, may for a while possess our fancies,
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but seldome take vp our serious thoughts.
but seldom take up our serious thoughts.
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We cā here quickly resolue, This we will doe, whereas weighty affaires deserue pawses and demurs;
We can Here quickly resolve, This we will do, whereas weighty affairs deserve pauses and demurs;
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What shall we doe? You are now (beloued) in Ahasuecus case, expecting when the Iudges will passe their sentence:What shall we do? You Are now (Beloved) in Ahasuecus case, expecting when the Judges will pass their sentence:
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The one vpon mens estates, the other vpon their persons. The least is a matter of no ordinary consequence;
The one upon men's estates, the other upon their Persons. The least is a matter of no ordinary consequence;
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I need not exhort either Iudge or Iurer, otherwise then God inioyned in the like case, Thou shalt enquire and search, and aske diligently; in the 13 of Deuteronomy.
I need not exhort either Judge or Juror, otherwise then God enjoined in the like case, Thou shalt inquire and search, and ask diligently; in the 13 of Deuteronomy.
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Questionlesse he well weighed the value of a man, and priz'd his life at an higher rate,
Questionless he well weighed the valve of a man, and prized his life At an higher rate,
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then to haue rash decrees make hauocke of his blood.
then to have rash decrees make havoc of his blood.
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Such a cause deserues an earnest enquirie, concerning the matter of the obiection, the reputation of the witnesses & the disposition of the accusers. Such a cause deserves an earnest enquiry, Concerning the matter of the objection, the reputation of the Witnesses & the disposition of the accusers.
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Rabbi Ionathan obserues of Moses, that being to examine ordinary inditements, he did hasten; Rabbi Ionathan observes of Moses, that being to examine ordinary inditements, he did hasten;
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but in the cause of those that were to dye, his sentence was not so speedy.
but in the cause of those that were to die, his sentence was not so speedy.
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In Targ. No delayes can be tedious, no paines superfluous, no interrogatories frivolous, when a mans life depends on the Iudges and Iurers diligence. In Targum No delays can be tedious, no pains superfluous, no interrogatories frivolous, when a men life depends on the Judges and Jurors diligence.
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His life, which Satan perceiued to be so much worth, that a man will ransome it with all he hath. Precious gale of breath, that cost the mother so many pangs and throes to bring it forth!
His life, which Satan perceived to be so much worth, that a man will ransom it with all he hath. Precious gale of breath, that cost the mother so many pangs and throes to bring it forth!
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that cost its owner so much care to preserue it! so much tendernes to cherish it!
that cost its owner so much care to preserve it! so much tenderness to cherish it!
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and must hee now at last, through the malice of accusers, or the periury of witnesses, be depriued of it, which for want of deliberation are not discouered? How doth old Rome, that allowed nine houres for defence of each petty cause, condemne our ouerture,
and must he now At last, through the malice of accusers, or the perjury of Witnesses, be deprived of it, which for want of deliberation Are not discovered? How does old Room, that allowed nine hours for defence of each Petty cause, condemn our overture,
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and our hastie proceedings? shall they haue such large respite for their estates, and we so litle for our liues? Well may the life of man be termed a buble if it deserue but such a momentary triall.
and our hasty proceedings? shall they have such large respite for their estates, and we so little for our lives? Well may the life of man be termed a bubble if it deserve but such a momentary trial.
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But obserue the Holy Ghost, Deut 19. The Iudges shall make diligent inquisition; which implieth long aduise, and mature deliberation.
But observe the Holy Ghost, Deuteronomy 19. The Judges shall make diligent inquisition; which Implies long advise, and mature deliberation.
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But while I exhort to deliberation before iudgment, a tedious sute long depending, prevents my exhortation.
But while I exhort to deliberation before judgement, a tedious suit long depending, prevents my exhortation.
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The forlorne Client is tired out with delayes, while his Advocat demurs about his cause, as long as Simonides did about the nature of GOD.
The forlorn Client is tired out with delays, while his Advocate demurs about his cause, as long as Simonides did about the nature of GOD.
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Hieron must first allow him a day, afterwards two; at last the longer he was about it, the lesse he had determin'd.Hieron must First allow him a day, afterwards two; At last the longer he was about it, the less he had determined.
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Thus while they are consulting and doubting what may be done, the deluded Client is quite vnd one.
Thus while they Are consulting and doubting what may be done, the deluded Client is quite Und one.
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Therefore a certaine Lawyer doth aduise euery King to abolish that pernicious mystery of pleading: you see, he makes bold with his own profession; Therefore a certain Lawyer does advise every King to Abolah that pernicious mystery of pleading: you see, he makes bold with his own profession;
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but I forbeare such peremptory and tart language;
but I forbear such peremptory and tart language;
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and reprehend it no otherwise then milde Ismenias did his Schollars, NONLATINALPHABET, It ought not thus to be.
and reprehend it not otherwise then mild Ismenias did his Scholars,, It ought not thus to be.
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No, it ought not to be, that the Lawyers (What shall we doe?) in a pretended deliberation, should driue the Client to his (Quid agam?) in an exigent of passion,
No, it ought not to be, that the Lawyers (What shall we do?) in a pretended deliberation, should driven the Client to his (Quid Agam?) in an exigent of passion,
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and so make him crye with those in the Acts, which were pricked at the heart with sorrow and anxiety, Men and brethren, what shall I doe? I am now a companion for that distressed Steward, Digge I cannot, and to begge I am ashamed.
and so make him cry with those in the Acts, which were pricked At the heart with sorrow and anxiety, Men and brothers, what shall I do? I am now a Companion for that distressed Steward, Dig I cannot, and to beg I am ashamed.
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Those many acres which I once possest, are through lingring sutes brought to six or seuen foot to hide my carkeise.
Those many acres which I once possessed, Are through lingering suits brought to six or seuen foot to hide my Carkeise.
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Neither can I enioy that, without the submisse Epitaph of Cyrus; O man, envie not vnto me this small parcell wherin to bury me.
Neither can I enjoy that, without the submiss Epitaph of Cyrus; Oh man, envy not unto me this small parcel wherein to bury me.
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Thus hauing nothing left of what he was, but the remembrance, he passeth from a tedious iudgment on earth, to one in heauen more speedy, such as Paul tels vs, shall be in a moment, in the twinkling of an eye;
Thus having nothing left of what he was, but the remembrance, he passes from a tedious judgement on earth, to one in heaven more speedy, such as Paul tells us, shall be in a moment, in the twinkling of an eye;
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and he that wanted the fauour to be iudged heere, may haue the honour to bee a Iudge heereafter.
and he that wanted the favour to be judged Here, may have the honour to be a Judge hereafter.
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Know yee not that the Saints shall iudge the world? 1 Cor. 6.2. Their nimble thoughts shall not be clogg'd with needlesse demurs, but will instantly approue what the supreme Iudge decrees.Know ye not that the Saints shall judge the world? 1 Cor. 6.2. Their nimble thoughts shall not be clogged with needless demurs, but will instantly approve what the supreme Judge decrees.
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And Lord, let this chearful expedition hasten the zeale of our earthly Iudges, that thy people may haue quick dispatch from misery,
And Lord, let this cheerful expedition hasten the zeal of our earthly Judges, that thy people may have quick dispatch from misery,
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and thy truth an increase of its due glory. And lest thy Vice-gerents should through misprision or connivence be mis-led;
and thy truth an increase of its due glory. And lest thy Vicegerents should through Misprision or connivance be misled;
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giue them vnderstanding to know the law, and grace to follow it as their vn-erring guide, which is my last part, The leuell and rule of iudgment The Law. What shall we doe vnto the Queen Vasthi according to Law?
give them understanding to know the law, and grace to follow it as their unerring guide, which is my last part, The level and Rule of judgement The Law. What shall we do unto the Queen Vashti according to Law?
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The positiue Law, and Man, were once of an equall extention; One Law, and one Man. That Law accidentally taught him to know Sin;
The positive Law, and Man, were once of an equal extension; One Law, and one Man. That Law accidentally taught him to know since;
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the increase of Sin hath taught his posterity to know good Lawes. Ex malis moribus bonae lages.
the increase of since hath taught his posterity to know good Laws. Ex malis moribus bonae lages.
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When the Lawes of nature would not serue the turne, humane power, put on Maiestie, and angry Iustice learn'd how to discipline their enormities with a rougher hand.
When the Laws of nature would not serve the turn, humane power, put on Majesty, and angry justice learned how to discipline their enormities with a rougher hand.
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So that at last, varietie of Lawes beganne almost to preuent their crimes;
So that At last, variety of Laws began almost to prevent their crimes;
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Iustinian makes them Nationall & Ciuill. Those, naturall reason made common to euery Country, these vpon particular occasion, were peculiar to such a society. Iustinian makes them National & Civil. Those, natural reason made Common to every Country, these upon particular occasion, were peculiar to such a society.
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Therefore 'tis the rule of Aquinas, that a Law must agree with time & place, 1a 2ae, q. 95. art. 3. It seemes there was some Law proper to the Persians, that took hold of the Queenes disobedience. Therefore it's the Rule of Aquinas, that a Law must agree with time & place, 1a 2ae, q. 95. art. 3. It seems there was Some Law proper to the Persians, that took hold of the Queens disobedience.
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And it was a good precedent of the King, being aboue that Law, to submit himselfe to the direction of the Law.
And it was a good precedent of the King, being above that Law, to submit himself to the direction of the Law.
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What shall we doe (saith he) according to Law? Hereby a King is distinguisht from a Tyrant. The King doth measure his attempts by Iustice;What shall we do (Says he) according to Law? Hereby a King is distinguished from a Tyrant. The King does measure his attempts by justice;
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the other, Iustice by his power. The Tyrants force is his equity, and the sword his duty.
the other, justice by his power. The Tyrants force is his equity, and the sword his duty.
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Laborious cruelty is but sport to his guilty hands, till his wild & vnbridled passions haue run out of breath in a curreer of blood.
Laborious cruelty is but sport to his guilty hands, till his wild & unbridled passion have run out of breath in a curreer of blood.
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The pleasure of Commodus was Law enough to warrant the mangling and massacres of his subiects, by making them enter the list with beasts.
The pleasure of Commodus was Law enough to warrant the mangling and massacres of his Subjects, by making them enter the list with beasts.
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O that excesse of power should so transport one beyond nature, as that his will should be all his reason, to rank men with creatures so vnreasonable!
O that excess of power should so transport one beyond nature, as that his will should be all his reason, to rank men with creatures so unreasonable!
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wherefore one in Seneca would haue those to be least free, which haue power to be most guilty:
Wherefore one in Senecca would have those to be least free, which have power to be most guilty:
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and wisheth it not lawfull for such to haue liberty to doe that which is vnlawfull to be done.
and wishes it not lawful for such to have liberty to do that which is unlawful to be done.
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But what? Shal any dare to limit soueraignty, and prescribe Maiestie its duty? shall he that enioyes the subiection of others by the law, be subiect himselfe to the law? No, in no other sense then that of Aquinas. Quantū ad vim directivam non coactivam, in 1a 2ae of his Summes.
But what? Shall any Dare to limit sovereignty, and prescribe Majesty its duty? shall he that enjoys the subjection of Others by the law, be Subject himself to the law? No, in no other sense then that of Aquinas. Quantū ad vim directivam non coactivam, in 1a 2ae of his Sums.
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Not that the lawe should drawe him by compulsion, but lead him by directiue perswasion.
Not that the law should draw him by compulsion, but led him by directive persuasion.
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If hee conforme his actions to the prescript of the lawes, it is of his owne accord, If he conform his actions to the prescript of the laws, it is of his own accord,
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if he doe not, is he liable to acount? Yes, but it is only to God.
if he do not, is he liable to account? Yes, but it is only to God.
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Against thee only haue I sinned, saith King Dauid. Psalm. 51. Those modest times had not the face to capitulate with their Soueraignes.
Against thee only have I sinned, Says King David. Psalm. 51. Those modest times had not the face to capitulate with their Sovereigns.
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The pride of faction had not yet hatcht this rebellious doctrine, That if Kings obey not laws, subiects haue leaue to disobey their kings No;
The pride of faction had not yet hatched this rebellious Doctrine, That if Kings obey not laws, Subjects have leave to disobey their Kings No;
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let it glory in no ancienter author then New Rome; and in no better successe then confusion.
let it glory in no ancienter author then New Room; and in no better success then confusion.
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And seeing it owes it selfe to Iesuited Patrons, let it be banisht this land together with their persons.
And seeing it owes it self to Jesuited Patrons, let it be banished this land together with their Persons.
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And let them whom it concernes be inquisitiue for autoriz'd Rauiliakes, such as doe not value the price of a man, much lesse of a Prince:
And let them whom it concerns be inquisitive for authorized Rauiliakes, such as do not valve the price of a man, much less of a Prince:
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otherwise a fee should neuer perswade them to hazard their owne liues; nor to rifle for a few peeces of coyne in the bowels of their Soueraigne,
otherwise a fee should never persuade them to hazard their own lives; nor to rifle for a few Pieces of coin in the bowels of their Sovereign,
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and so sell his deere blood for an houres wages.
and so fell his deer blood for an hours wages.
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But while I exempt Princes from humane censures, I incourage not their neglect of humane lawes.
But while I exempt Princes from humane censures, I encourage not their neglect of humane laws.
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The law is the life of a state, & their practice is the life of the law.
The law is the life of a state, & their practice is the life of the law.
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Then it concernes them that haue most power to uiolate lawes to haue most care to fulfill thē.
Then it concerns them that have most power to violate laws to have most care to fulfil them.
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Else the imitating vulgar will grow vnruly by the example of their Rulers. Else the imitating Vulgar will grow unruly by the Exampl of their Rulers.
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Which his Maiesty implies in aduise to his sonne in 2d booke of his Basilicon Doron. Wherefore himselfe, measures not the law by his owne will,
Which his Majesty Implies in advise to his son in 2d book of his Basilicon Doron. Wherefore himself, measures not the law by his own will,
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but conformes his will to the measure of the law. This is his practice; & this is the duty of all Iudges:
but conforms his will to the measure of the law. This is his practice; & this is the duty of all Judges:
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What shall wee doe according to law? Which words admit of a double sense. First, According to law; that is, as much as the law inioynes.What shall we do according to law? Which words admit of a double sense. First, According to law; that is, as much as the law enjoins.
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Secondly, According to law; that is, No more then the law intends. And first of the first sense;
Secondly, According to law; that is, No more then the law intends. And First of the First sense;
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as much as the law inioynes; What shall we doe according to Law?
as much as the law enjoins; What shall we do according to Law?
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That Imperiall giuer of the law, makes giuing euery one his owne the end of the law. That Imperial giver of the law, makes giving every one his own the end of the law.
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And I desire no iuster distribution then S. Paules, in 13 to the Rom. The Magistrate is the minister of God, to thee that dost well,
And I desire no juster distribution then S. Paul's, in 13 to the Rom. The Magistrate is the minister of God, to thee that dost well,
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for good, but if thou that which is evill, bee afraid. for good, but if thou that which is evil, be afraid.
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The law then doth assigne to euery publique action, Reward, or Punishment, as its due guerdon.
The law then does assign to every public actium, Reward, or Punishment, as its due guerdon.
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The least open good may challenge some reward;
The least open good may challenge Some reward;
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if thou gain nothing else, yet the Apostle promiseth, Thou shalt haue praise: But if thou doe not well, sinne lyeth at the dore;
if thou gain nothing Else, yet the Apostle promises, Thou shalt have praise: But if thou do not well, sin lies At the door;
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God made it the doom of Cain, and the law makes it thine. Sinne lyeth, that is, punishment, the reward of sinne;
God made it the doom of Cain, and the law makes it thine. Sin lies, that is, punishment, the reward of sin;
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by an Hebrew metalepsis, as I am warranted by approued authors.
by an Hebrew metalepsis, as I am warranted by approved Authors.
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Now this punishment without the Law were but a wooden sword in the hand of a grim Anticke, able to awe none beside fooles and children.
Now this punishment without the Law were but a wooden sword in the hand of a grim Antic, able to awe none beside Fools and children.
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But if authority come arm'd with lawes, the sinnewes of State, it can strike terrour to the stourest heart.
But if Authority come armed with laws, the sinews of State, it can strike terror to the stourest heart.
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No marvell then that the Emperour thought Maiestie but adorned with armes, and to be arm'd with Laws. Thē let any peece of this furniture bee laid aside, malice will level its ayme at that open part. No marvel then that the Emperor Thought Majesty but adorned with arms, and to be armed with Laws. Them let any piece of this furniture be laid aside, malice will level its aim At that open part.
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Whether it bee the helmet for the head, or the breast-plate and shield for the body politique.
Whither it be the helmet for the head, or the breastplate and shield for the body politic.
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Those helmet-lawes which doe fence the head are of the greatest moment.
Those helmet-lawes which do fence the head Are of the greatest moment.
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Seeing on the safety of that, depends the welfare of the whole State. Our glorious Head hath receiu'd in this kinde, from the prouidence of Ancestors, armour of proofe against all annoyance.
Seeing on the safety of that, depends the welfare of the Whole State. Our glorious Head hath received in this kind, from the providence of Ancestors, armour of proof against all annoyance.
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Now bloody Iesuits, those sly messengers of Antichrist, are alwaies furnisht with messengers of death: Thanks be to God, this body of ours hath escap't in the head;
Now bloody Iesuits, those sly messengers of Antichrist, Are always furnished with messengers of death: Thanks be to God, this body of ours hath escaped in the head;
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for God hath dealt with vs, as with Dauid; by his protection, he hath couered our head though we haue,
for God hath dealt with us, as with David; by his protection, he hath covered our head though we have,
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as it were, put off the helmet:
as it were, put off the helmet:
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I meane, lawes to this purpose haue layen in a long sleepe and for good reasons of State, haue not beene executed.
I mean, laws to this purpose have lain in a long sleep and for good Reasons of State, have not been executed.
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Yet wee haue with Achilles, receiued wounds in the heele, which are still fresh bleeding in the inferiour people.
Yet we have with Achilles, received wounds in the heel, which Are still fresh bleeding in the inferior people.
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They beginne to putrifie & to draw contagion through the whole body. But the sword is now vnsheath'd;
They begin to putrify & to draw contagion through the Whole body. But the sword is now unsheathed;
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you haue is againe in your owne hands;
you have is again in your own hands;
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'twere pitty it should euer be put vp, till it hath cut off our home-bred corruptions,
'twere pity it should ever be put up, till it hath Cut off our Homebred corruptions,
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and giuen all forraine factours their fatall blowes.
and given all foreign Factors their fatal blows.
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An ill man once spake like a good Cittizen, Act. 19. The law is open. And how can I vse a stronger motiue then to presse your consciences with your free leaue? His Maiesty told you, he did for a while conniue, but now againe, NONLATINALPHABET, The law is open. It is open, I hope,
an ill man once spoke like a good Citizen, Act. 19. The law is open. And how can I use a Stronger motive then to press your Consciences with your free leave? His Majesty told you, he did for a while connive, but now again,, The law is open. It is open, I hope,
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for the Iudges to execute, it is open for accusers to implead.
for the Judges to execute, it is open for accusers to implead.
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Then hauing against these maine enimies the laws full advantage what shall wee doe according to law? The body of our State hath other pernicious adversaries that dayly afflict it with continuall wounds.
Then having against these main enemies the laws full advantage what shall we do according to law? The body of our State hath other pernicious Adversaries that daily afflict it with continual wounds.
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The extenuating of murther by the fauorable name of man-slaughter, hath cost our King many a subiect,
The extenuating of murder by the favourable name of manslaughter, hath cost our King many a Subject,
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and this land euen streames of blood. Tis not for me to censure the law; yet thus much I knowe;
and this land even streams of blood. This not for me to censure the law; yet thus much I know;
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that the Law of Moses, and the law of conscience, will scarce admit some of our limitations.
that the Law of Moses, and the law of conscience, will scarce admit Some of our limitations.
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Doth a man come presumptuously vpon his neighbour? God tells you by Moses, he shall dye.
Does a man come presumptuously upon his neighbour? God tells you by Moses, he shall die.
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Ex. 21. But except he assault him vpon long-studied malice, and purposed revenge, with vs he shall not dye.Ex. 21. But except he assault him upon long-studied malice, and purposed revenge, with us he shall not die.
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We say he did it in his anger; and he slew a man, not murthered him.
We say he did it in his anger; and he slew a man, not murdered him.
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But old Iacobs propheticke spirit well knewe the minde of God; therefore suffered not his own sonnes so easily to escape.
But old Iacobs prophetic Spirit well knew the mind of God; Therefore suffered not his own Sons so Easily to escape.
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O my soule, (saith hee) come not thou into their secret; Oh my soul, (Says he) come not thou into their secret;
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vnto their assembly, mine honour bee not thou vnited, for in their anger they slew a man:unto their assembly, mine honour be not thou united, for in their anger they slew a man:
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he blames their anger only not their malice: yet marke what followes;
he blames their anger only not their malice: yet mark what follows;
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Cursed be their anger for it was fierce, and their wrath for it was cruell, I will diuide them in Iacob, & scatter them in Israel.
Cursed be their anger for it was fierce, and their wrath for it was cruel, I will divide them in Iacob, & scatter them in Israel.
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Here anger and the heat of blood could not excuse the spilling of blood. They felt the rigor and full weight of Iustice:
Here anger and the heat of blood could not excuse the spilling of blood. They felt the rigor and full weight of justice:
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yea the heaviest punishmēt that then was, a Patriarchs propheticke curse.
yea the Heaviest punishment that then was, a Patriarchs prophetic curse.
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And in conscience such resolute hot-spurres deserue with vs that Curse of Moses; the heauiest temporal one that now is, Cursed is hee that hangeth on a tree, Deut. 21. Moreouer blood is importunate;
And in conscience such resolute hotspurs deserve with us that Curse of Moses; the Heaviest temporal one that now is, Cursed is he that hangs on a tree, Deuteronomy 21. Moreover blood is importunate;
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each drop whereof hath a tongue, and cryes lowd at the throne of Heauen.
each drop whereof hath a tongue, and cries loud At the throne of Heaven.
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Or if that were silent, your owne eyes are trusty witnesses of many a widdowes teares.
Or if that were silent, your own eyes Are trusty Witnesses of many a widow's tears.
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And the vntimely death of murtherd fathers bids their orphant children solicite your eares with their sad lamentations.
And the untimely death of murdered Father's bids their orphant children solicit your ears with their sad lamentations.
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I, but the death of murtherers will doe them no good; admit It doe not; yet let not their life doe others hurt.
I, but the death of murderers will do them no good; admit It do not; yet let not their life do Others hurt.
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Let not the lawes indulgence encourage their bold hands to the like attempts:
Let not the laws indulgence encourage their bold hands to the like attempts:
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but ere others feele againe the extremitie of their violence, let them first feele the extremity of your iustice;
but ere Others feel again the extremity of their violence, let them First feel the extremity of your Justice;
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and to the vtmost that the law inioynes, let them knowe, What you can doe according to law.
and to the utmost that the law enjoins, let them know, What you can do according to law.
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There is also the swearer, whose tongue wounds the State, and like a sharpe sword strikes deepe euen to the heart:
There is also the swearer, whose tongue wounds the State, and like a sharp sword strikes deep even to the heart:
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hence it is that the land mourneth, saith the Prophet.
hence it is that the land Mourneth, Says the Prophet.
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No maruell that this sinne is growne licentious, for they say, 'twas lawlesse and without the verge of iustice.
No marvel that this sin is grown licentious, for they say, 'twas lawless and without the verge of Justice.
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Till at last that honourable assembly of Parliament (which posterity shal admire no lesse for religion then for their wisdome) haue restrained the freedome of this crying sinne.
Till At last that honourable assembly of Parliament (which posterity shall admire no less for Religion then for their Wisdom) have restrained the freedom of this crying sin.
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It concern'd your Honours to further such a religious purpose; not only for aduancement of Gods glory, but to enlarge your owne liberty;
It concerned your Honours to further such a religious purpose; not only for advancement of God's glory, but to enlarge your own liberty;
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for til thē a blasphemous tongue might sweare God and you in the face: you might tremble and blush you could not punish.
for till them a blasphemous tongue might swear God and you in the face: you might tremble and blush you could not Punish.
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Twere pitty this free crime (which Chrysostome counts worse then murther) should longer violate the law of God,
It pity this free crime (which Chrysostom counts Worse then murder) should longer violate the law of God,
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and Magistrates not be able to say, What shall we doe according to law? I could shew you other offenders, which haply among vs are lawlesse;
and Magistrates not be able to say, What shall we do according to law? I could show you other offenders, which haply among us Are lawless;
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but with God they speed like S. Paules Gentiles, which hauing not the Law, are a law vnto themselues.
but with God they speed like S. Paul's Gentiles, which having not the Law, Are a law unto themselves.
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Rom. 2.14. But I must hasten to the second sense, No more then the Law intends; Rom. 2.14. But I must hasten to the second sense, No more then the Law intends;
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of which exceeding briefly, What shall we doe according to law? A depraued glosse may corrupt the Text;
of which exceeding briefly, What shall we do according to law? A depraved gloss may corrupt the Text;
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and a corrupt Iudge may depraue the Law.
and a corrupt Judge may deprave the Law.
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Thus truth that in the Oratours time had strength enough for its owne defence, is enforced to yeeld vnto crafty violence.
Thus truth that in the Orators time had strength enough for its own defence, is Enforced to yield unto crafty violence.
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Christ also that originall truth found the perverse Pharisee and petty-fogging Scribe wresting the derivatiue truth to their own bent.
christ also that original truth found the perverse Pharisee and pettifogging Scribe wresting the derivative truth to their own bent.
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Iosephus may bragge of the Iews priuiledge aboue other nations, in that they suffered no chāge in their laws; Iosephus may brag of the Iews privilege above other Nations, in that they suffered not change in their laws;
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yet by his leaue though they remain'd intire in words, they were much peruerted in sense.
yet by his leave though they remained entire in words, they were much perverted in sense.
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Thus could the wit of iniquity ouer-reach Gods intentions, and inhance its owne advantage by the misconstruction of his precepts.
Thus could the wit of iniquity overreach God's intentions, and inhance its own advantage by the misconstruction of his Precepts.
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I wish that while we looke vpon those times in detestation, God hath not cause to looke vpon ours in revenge.
I wish that while we look upon those times in detestation, God hath not cause to look upon ours in revenge.
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I pray God the sword of Iustice doe neuer among vs become the Sword of Delphos, that serued for all purposes:
I pray God the sword of justice do never among us become the Sword of Delphos, that served for all Purposes:
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as those grosse flatterers abus'd it in the cause of Cambyses, who desiring to marry his owne sister, was aduertisd by them, that there was no law which allowed that copulation:
as those gross Flatterers abused it in the cause of Cambyses, who desiring to marry his own sister, was aduertisd by them, that there was no law which allowed that copulation:
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but there was one, that he being their King might doe what pleas'd him. How doe such Iudges befoole their Ancestors!
but there was one, that he being their King might do what pleased him. How do such Judges befool their Ancestors!
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intimating that they doted and spake at randome, for enacting constitutions no surer then the old oracles, that might admit of a double sense.
intimating that they doted and spoke At random, for enacting constitutions no Surer then the old oracles, that might admit of a double sense.
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Wel-deseruing antiquity hath made this land of ours as happy as any; by leauing vs so ample an inheritance of laws and ordināces.
Well-deserving antiquity hath made this land of ours as happy as any; by leaving us so ample an inheritance of laws and ordinances.
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Twere shame not to preserue them as inviolable, as those of Solon and the Medes, that sufferd no repeale.
It shame not to preserve them as inviolable, as those of Solon and the Medes, that suffered not repeal.
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Now to racke them beyond their literall intention, I count the highest degree of violation; Seeing extreme right is extreme wrong:
Now to rack them beyond their literal intention, I count the highest degree of violation; Seeing extreme right is extreme wrong:
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and when a law is not executed at all, it argues but too much lenitie, negligence or ignorance;
and when a law is not executed At all, it argues but too much lenity, negligence or ignorance;
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but being wrested beyond its intent, and ouer-executed to a mans preiudice, it condemnes the Iudge of vnchristian-like malice.
but being wrested beyond its intent, and ouer-executed to a men prejudice, it condemns the Judge of unchristianlike malice.
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Then 'tis safest breaking the law in the Iews extream;
Then it's Safest breaking the law in the Iews extreme;
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who hauing charge and power to giue fortie stripes to a malefactor, would (as Paule witnest of them) giue but fortie lacking one.
who having charge and power to give fortie stripes to a Malefactor, would (as Paul witnest of them) give but fortie lacking one.
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2. Cor. 11. That they came short, charity may hope 'twas commiseratiō of their brother in his affliction:
2. Cor. 11. That they Come short, charity may hope 'twas commiseration of their brother in his affliction:
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but should they exceed the law, wee might suspect their mindes for bloody revenge. Then let the law of Iustinian be my last exhortation.
but should they exceed the law, we might suspect their minds for bloody revenge. Then let the law of Iustinian be my last exhortation.
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Index ne aliter iudicet, &c. And as Balaams feare engaged his fidelity cōcerning the word of the Lord; Index ne aliter iudicet, etc. And as Balaams Fear engaged his Fidis Concerning the word of the Lord;
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so let Iustice deale with your consciences concerning the word of the law.
so let justice deal with your Consciences Concerning the word of the law.
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If Balaack would giue me his house full of Siluer and Gold, I will not goe beyond it to doe lesse or more, Num. 22.18. In which resolution the Lord make you prosper.
If Balaam would give me his house full of Silver and Gold, I will not go beyond it to do less or more, Num. 22.18. In which resolution the Lord make you prosper.
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So shall you be of their number that had their robes washt in the Revelation: and made white in the blood of the Lamb.
So shall you be of their number that had their robes washed in the Revelation: and made white in the blood of the Lamb.
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This awfull colour of State shall then turne to the pleasing lustre of glory.
This awful colour of State shall then turn to the pleasing lustre of glory.
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And as you liue to glorifie God here, God grant you liue with him in his glory hereafter. Amen. FINIS.
And as you live to Glorify God Here, God grant you live with him in his glory hereafter. Amen. FINIS.
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