The vniuersall principle the common iustice of the world, and the royall law of love : deliuered in a sermon at the assises in Dorchester, the 23. day of Iuly, anno Dom. 1629 / by I.M. ...
Therefore. ] This word concludes and inferres our Sauiour Christs intent and purpose, and shewes the scope and the summe of that which is precedent in the Chapter;
Therefore. ] This word concludes and infers our Saviour Christ intent and purpose, and shows the scope and the sum of that which is precedent in the Chapter;
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namely, that to doe to others as we would be done vnto our selues, is the Law and the Prophets, that is, the summe of doctrine set downe in the Law and the Prophets.
namely, that to do to Others as we would be done unto our selves, is the Law and the prophets, that is, the sum of Doctrine Set down in the Law and the prophets.
And therefore Peter Lumbard the Master of the Sentences, in lib. 3. distinct. 37. tels vs how these wordes are to bee taken and vnderstood, de bonis quae inuicem exhibere debemus:
And Therefore Peter Lumbard the Master of the Sentences, in lib. 3. distinct. 37. tells us how these words Are to be taken and understood, de bonis Quae Inuicem exhibere debemus:
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And Aretius vpon this place tels vs, how they are an vniuersall phrase of speaking, which (saith hee) must soberly hee vnderstood; for we may not wantonly play with them,
And Aretius upon this place tells us, how they Are an universal phrase of speaking, which (Says he) must soberly he understood; for we may not wantonly play with them,
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and to doe no worse vnto them, then we would they should do vnto vs. And therefore this Naturall reason and inducement hath drawne these seuerall Rules and Canons,
and to do no Worse unto them, then we would they should do unto us And Therefore this Natural reason and inducement hath drawn these several Rules and Canonas,
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For this is the law and the Prophets, ] that is, the doctrine and meaning of the Morall Law of Moses and the Prophets, do all teach and tend to this end to haue vs doe to others as we would bee done to our selues;
For this is the law and the prophets, ] that is, the Doctrine and meaning of the Moral Law of Moses and the prophets, do all teach and tend to this end to have us do to Others as we would be done to our selves;
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And therefore of the Hebrewes it is called Thorah, of Thor, which is ordinauit, or (as some will haue it) of Iadah, which is Docuit; because it teacheth euery one his dutie both towards God and man.
And Therefore of the Hebrews it is called Thorah, of Thor, which is ordinauit, or (as Some will have it) of Judah, which is Doctrine; Because it Teaches every one his duty both towards God and man.
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But the Law in speciall NONLATINALPHABET by excellency doth shew all the old testament, as appeares by the Apostle Paul, Rom. 3.19. By Law here is meant, the moral Law of Moses called NONLATINALPHABET which is a perpetual rule of liuing wel;
But the Law in special by excellency does show all the old Testament, as appears by the Apostle Paul, Rom. 3.19. By Law Here is meant, the moral Law of Moses called which is a perpetual Rule of living well;
And the Prophets. ] There were Prophets in speciall, and Prophets in generall. Prophets in speciall, were they that did excell in wisedome, by the singular gift of the holy Ghost,
And the prophets. ] There were prophets in special, and prophets in general. prophets in special, were they that did excel in Wisdom, by the singular gift of the holy Ghost,
And such are the learned Interpreters of the Scripture at this day, as appeares by the Apostle Paul, 1. Cor. 14.29.32. There were Priests and Prophets, but there was a difference betweene them.
And such Are the learned Interpreters of the Scripture At this day, as appears by the Apostle Paul, 1. Cor. 14.29.32. There were Priests and prophets, but there was a difference between them.
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And therefore the spirit of Prophecie, was giuen to Elisha, as it was to Elias 2. King. 2.15. True Prophets were called Seers, as in 1. Sa. 9.9. They were called Seers, because they did Prophecie by visions or apparations obiect to the eye or the mind:
And Therefore the Spirit of Prophecy, was given to Elisha, as it was to Elias 2. King. 2.15. True prophets were called Seers, as in 1. Sa. 9.9. They were called Seers, Because they did Prophecy by visions or apparitions Object to the eye or the mind:
as he speake to Moses, to whom he is said to speake mouth to mouth as in Numb 12.8. To this purpose the Apostle S. Paul speaketh in Heb. 1.1. & 2 where he saith;
as he speak to Moses, to whom he is said to speak Mouth to Mouth as in Numb 12.8. To this purpose the Apostle S. Paul speaks in Hebrew 1.1. & 2 where he Says;
yet giue me leaue, I beseech you to goe farther with it, and to shew vnto you the dignitie of it, with the Author and affirmation, the benefite of it with the effects, and the necessity of it, with the subiects, obiects, and the end. And to proue and approue all this by testimonie of Scriptures, examples of Scriptures, testimony of ancient Fathers, and late writers, Emperours, Kings Philosophers, and heathen people, led only by instinct of Nature.
yet give me leave, I beseech you to go farther with it, and to show unto you the dignity of it, with the Author and affirmation, the benefit of it with the effects, and the necessity of it, with the Subjects, objects, and the end. And to prove and approve all this by testimony of Scriptures, Examples of Scriptures, testimony of ancient Father's, and late writers, emperors, Kings Philosophers, and heathen people, led only by instinct of Nature.
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Great is the dignitie of this generall rule of Iustice, not only because it is a Principle of Law and Nature, the root of Iustice, the foundation of equitie,
Great is the dignity of this general Rule of justice, not only Because it is a Principle of Law and Nature, the root of justice, the Foundation of equity,
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and Lex inscripta scripta, as S. Ambrose tels vs in vision 5. vpon the 10. Chapter of the Reuel But because it is a prescript rule of our Sauiour Christ himselfe.
and Lex inscripta Scripta, as S. Ambrose tells us in vision 5. upon the 10. Chapter of the Revel But Because it is a prescript Rule of our Saviour christ himself.
and neuer to binde any one of these three sinnes together; which by many and too many are bound together in this age: Periury, false testimonie, iniury.
and never to bind any one of these three Sins together; which by many and too many Are bound together in this age: Perjury, false testimony, injury.
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The effects of this generall rule of Iustice, cannot better be opened, then S. Austen doth open them, in lib. 3. Cap. 14. de doct. Chrift, where he saith thus, Facere alijs quod tibi vis fieri, sententia est, &c. To doe as thou wouldeft be done vnto, is a sentence which all nations vnder heauen haue agreed vpon.
The effects of this general Rule of justice, cannot better be opened, then S. Austen does open them, in lib. 3. Cap. 14. de doct. Christ, where he Says thus, Facere Alijs quod tibi vis fieri, sententia est, etc. To do as thou wouldeft be done unto, is a sentence which all Nations under heaven have agreed upon.
The necessity of this generall rule of Iustice is great, in respect of the subiects, the obiects, and the end. The subiects, because we are all Christians and brethren,
The necessity of this general Rule of justice is great, in respect of the Subjects, the objects, and the end. The Subjects, Because we Are all Christians and brothers,
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and one and the same holy Ghost for our sanctifier and preseruer. The obiects, because it respecteth right, and the good gouernmet of humane societies:
and one and the same holy Ghost for our sanctifier and preserver. The objects, Because it respecteth right, and the good government of humane societies:
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and the end, because it was ordained by Christ himselfe for the generall good one of another, teaching vs not only to be priuatiue in ceasing to doe ill,
and the end, Because it was ordained by christ himself for the general good one of Another, teaching us not only to be privative in ceasing to do ill,
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My Sonne (saith he) that which thou wouldest not haue others to doe vnto thee, doe not to them at any time. Tob. chap. 4. verse 15. Our Sauiour Christ not onely in Mat. 7 12. but also in Luke 6.31. gaue this generall rule of Iustice againe to his Disciples, and to a great company of people that came from Iudea and Ierusalem, and from the coasts of Tyre and Sidon to heare him.
My Son (Says he) that which thou Wouldst not have Others to do unto thee, do not to them At any time. Tob. chap. 4. verse 15. Our Saviour christ not only in Mathew 7 12. but also in Lycia 6.31. gave this general Rule of justice again to his Disciples, and to a great company of people that Come from Iudea and Ierusalem, and from the coasts of Tyre and Sidon to hear him.
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and hid them by fifties in acaue, and fed them with bread and water. 1. King. 18. That good widow of Sarepta remembred and followed this generall rule of Iustice, to doe as she would be done vnto;
and hid them by fifties in acaue, and fed them with bred and water. 1. King. 18. That good widow of Sarepta remembered and followed this general Rule of justice, to do as she would be done unto;
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for shee tooke pitty and compassion vpon Elias, relieued him in his greatest necessity, and sustained him with part of that poore pittance that was left her, 1. King. ch. 17. Samuel offered to God by his Mother, thrice called and made a Prophet, remembrad and followed this generall rule of Iustice, to doe as he would be done vnto;
for she took pity and compassion upon Elias, relieved him in his greatest necessity, and sustained him with part of that poor pittance that was left her, 1. King. changed. 17. Samuel offered to God by his Mother, thrice called and made a Prophet, remembrad and followed this general Rule of justice, to do as he would be done unto;
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for, he boldly and stoutly stood vp vnto all Israel and said, Whose Oxe haue I taken? or, whose Asse haue I taken? or, whom haue I done wrong to? or, whom haue I hurt? That was not all;
for, he boldly and stoutly stood up unto all Israel and said, Whose Ox have I taken? or, whose Ass have I taken? or, whom have I done wrong to? or, whom have I hurt? That was not all;
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Simeon in Ierusalem, Cornelius in Cesarea, and Lidia the seller of purple in the City of the Thiatirians. And the very Barbarians, as in Act 28.2. remembred and followed this generall rule of Iustice, to doe as they would be done vnto;
Simeon in Ierusalem, Cornelius in Caesarea, and Lidia the seller of purple in the city of the Thiatirians. And the very Barbarians, as in Act 28.2. remembered and followed this general Rule of justice, to do as they would be done unto;
That mellifluous Father S. Bernard in his 77. Epistle, and in a tract which he writes de triplici bonorum genere, cals to doe as we would be done vnto, naturalem legem societatis cui concordat Euangelium, Haec est lex naturalis societatis (saith he) vt omnia quaecunque nobis fieri velimus, alijs faciamus.
That mellifluous Father S. Bernard in his 77. Epistle, and in a tract which he writes de triplici Bonorum genere, calls to do as we would be done unto, naturalem legem societatis cui concordat Evangelium, Haec est lex Naturalis societatis (Says he) vt omnia quaecunque nobis fieri Velimus, Alijs Faciamus.
Peter Lumbard, the master of the Sentences, approues this same in lib. 3. distinct. 37. where speaking of the commandements of the second Table, cals to doe as we would be done vnto;
Peter Lumbard, the master of the Sentences, approves this same in lib. 3. distinct. 37. where speaking of the Commandments of the second Table, calls to do as we would be done unto;
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Gregory the great, in lib. 10. Moral. in cap. 11. of Iob. in the beginning of the Chapter, tels vs there, That to doe as we would be done vnto, is commanded and commended both in the old and new Testament, saith he, per iustum Tobiam, and in the new Testament, per veritatem ipsam, which is our Sauiour Christ.
Gregory the great, in lib. 10. Moral. in cap. 11. of Job in the beginning of the Chapter, tells us there, That to do as we would be done unto, is commanded and commended both in the old and new Testament, Says he, per iustum Tobiam, and in the new Testament, per veritatem ipsam, which is our Saviour christ.
To these may bee added Gratian in his golden Decrees, 1. part. 1. dictinct. the first words of all the booke which are these, Genus humanum duobus regitur, naturali videlicet iure & moribus:
To these may be added Gratian in his golden Decrees, 1. part. 1. dictinct. the First words of all the book which Are these, Genus humanum duobus regitur, naturali videlicet iure & moribus:
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honeste viuere, alterum non laedere, ius suum cuique tribuere. Beza, Bullinger, Caluin, Hemingius, Piscator, with many others, all agree and concurre in this;
honest viuere, alterum non laedere, Just suum cuique tribuere. Beza, Bullinger, Calvin, hemingius, Piscator, with many Others, all agree and concur in this;
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that to doe as wee would be done vnto, is a generall rule of Iustice, a Sentence teaching all charitie, humanitie, moderation and good dealing one to another,
that to do as we would be done unto, is a general Rule of justice, a Sentence teaching all charity, humanity, moderation and good dealing one to Another,
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Alexander Seuerus the Emperour, had this for his Symbole, as Bullinger tells vs in Decade 11. Serm. 1. pag. 93. This (saith Bullinger ) hee had often in his mouth:
Alexander Severus the Emperor, had this for his Symbol, as Bullinger tells us in Decade 11. Sermon 1. page. 93. This (Says Bullinger) he had often in his Mouth:
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Hoc coluit in larario suo (saith Bullinger. ) and when any one of his disorderly souldiers was to be punished, hee would haue this spoken vnto him by the voyce of a Crier. Quod tibi hoc alteri.
Hoc coluit in larario Sue (Says Bullinger.) and when any one of his disorderly Soldiers was to be punished, he would have this spoken unto him by the voice of a Crier. Quod tibi hoc Alteri.
That learned Lawyer Vlpian, principall Counceller to Alexander Seuerus the Emperour, framed this as as a Constitution, which is found in the Pandects, that is, the volume of the Ciuill Law, called the Digests. And this was done by the commandement of Iustinian, that learned and worthy Emperour.
That learned Lawyer Ulpian, principal Counsellor to Alexander Severus the Emperor, framed this as as a Constitution, which is found in the Pandects, that is, the volume of the Civil Law, called the Digests. And this was done by the Commandment of Iustinian, that learned and worthy Emperor.
That of our wise, worthy, learned, and of blessed and happy memory King Iames deceased, may serue for all the rest in his Basilicon doron, li. 2. pag. 6. where shewing to his Son Prince Henry what formes were to be vsed with other Princes, he saith thus vnto him, Vse all other Princes as thy brethren, honestly and kindly.
That of our wise, worthy, learned, and of blessed and happy memory King James deceased, may serve for all the rest in his Basilicon Doron, li. 2. page. 6. where showing to his Son Prince Henry what forms were to be used with other Princes, he Says thus unto him, Use all other Princes as thy brothers, honestly and kindly.
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So did Solon and Aristides among the Athenians, Agesilaus and Lycurgus among the Lacedemonians, Curius Fabricius, and Numa Pompilius among the Romanes, Xamelzis among the Gothes, Zaleuchus among the Locrians, Trismegistus among the Egyptians,
So did Solon and Aristides among the Athenians, Agesilaus and Lycurgus among the Lacedaemonians, Curious Fabricius, and Numa Pompilius among the Romans, Xamelzis among the Goths, Zaleuchus among the Locrians, Trismegistus among the egyptians,
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and hath inserted it among the 8. Ordinances, which hee left to the Musalmans, telling them how they were sent downe from heauen by the Angell Gabriel.
and hath inserted it among the 8. Ordinances, which he left to the Musalmans, telling them how they were sent down from heaven by the Angel Gabriel.
This also the heathen haue not obscurely insinuated, by making Themis, which is Law or right, a Goddesse ▪ by building a Temple vnto her in Beoetia, and by making her to be the Daughter of Heauen and earth;
This also the heathen have not obscurely insinuated, by making Themis, which is Law or right, a Goddess ▪ by building a Temple unto her in Beoetia, and by making her to be the Daughter of Heaven and earth;
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Seeing then that the dignitie of this generall rule of Iustice is so great with the Author and affirmation, the benefit of it is so great with the effects,
Seeing then that the dignity of this general Rule of justice is so great with the Author and affirmation, the benefit of it is so great with the effects,
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and the necessity of it is so great, with the subiects, obiects, and the end. And seeing this is proued and approued by testimonies of Scriptures, examples of Scriptures, testimonies of ancient Fathers and late Writers, Emperours, Kings,
and the necessity of it is so great, with the Subjects, objects, and the end. And seeing this is proved and approved by testimonies of Scriptures, Examples of Scriptures, testimonies of ancient Father's and late Writers, emperors, Kings,
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It is fit and worthy to be remembred and followed of vs, and to be written vpon the tables of our hearts with the point of a Diamond, that it may neuer be forgotten;
It is fit and worthy to be remembered and followed of us, and to be written upon the tables of our hearts with the point of a Diamond, that it may never be forgotten;
and tell you, that this generall rule of Iustice, to doe as ye would be done vnto, is fit and worthy to be remembred of you who are loquentes leges, chiefe guardians of iustice,
and tell you, that this general Rule of justice, to do as you would be done unto, is fit and worthy to be remembered of you who Are Loquentes leges, chief guardians of Justice,
and Altars vnto which such flye for succour and reliefe, as are wronged and iniuried. By this you shall take Gallioes course, as it is in Act. 18.16. to driue away friuolous and iniurious suites from the iudgement seat.
and Altars unto which such fly for succour and relief, as Are wronged and injuried. By this you shall take gallio course, as it is in Act. 18.16. to driven away frivolous and injurious suits from the judgement seat.
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By this you shall be faithfull Stewards of the highest Iudge; and by this you shall keepe safe and sound those two Salts that are in you, the Salt of knowledge, and the Salt of Conscience;
By this you shall be faithful Stewards of the highest Judge; and by this you shall keep safe and found those two Salts that Are in you, the Salt of knowledge, and the Salt of Conscience;
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and to be of that worthy Lord Iudge Dyers minde, who when there came before him any controuersies of poore men to be tryed at the Assises, would vually say, that either the parties themselues were wilfull,
and to be of that worthy Lord Judge Dyers mind, who when there Come before him any controversies of poor men to be tried At the Assizes, would vually say, that either the parties themselves were wilful,
and extortion, of spinning out suits to the downfall of the Clients estates of wrangling and wrestling as the Greeke Sophisters were wont to doe, to make the worse the better:
and extortion, of spinning out suits to the downfall of the Clients estates of wrangling and wrestling as the Greek Sophisters were wont to do, to make the Worse the better:
for though in the Latine tongue it is of the feminine gender, yet in the Greeke tongue it is of the masculine gender, because it is of more masculine force and power, Regit, & non regitur.
for though in the Latin tongue it is of the Faemin gender, yet in the Greek tongue it is of the masculine gender, Because it is of more masculine force and power, Regit, & non regitur.
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of you that are witnesses to testifie and giue in euidence; of you that are Iuries, and bring in verdicts; and of you that bee Constables, and exhibite Bils. O this will make you neuer to open the sluces of any fauour, feare or partiality to any, neuer to straine out gnats,
of you that Are Witnesses to testify and give in evidence; of you that Are Juries, and bring in verdicts; and of you that be Constables, and exhibit Bills. Oh this will make you never to open the sluices of any favour, Fear or partiality to any, never to strain out gnats,
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This Christian and generall rule of Iustice, is fit to be remembred and followed of all you that bee here present, of what age or condition, ranke or fashion soeuer ye bee;
This Christian and general Rule of justice, is fit to be remembered and followed of all you that be Here present, of what age or condition, rank or fashion soever you be;
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Certainly, people are neuer miserable till conscience turnes their enemy, then they are miserable indeed; for, Nocte dieque suum gestabunt pectore testem, Cui non sanus erit.
Certainly, people Are never miserable till conscience turns their enemy, then they Are miserable indeed; for, Nocte dieque suum gestabunt pectore Testimony, Cui non Sanus erit.
begging and beseeching him to blesse, sanctifie, guide and direct you all that you may still remember and follow this generall rule of Iustice, to doe as ye would be done vnto in all your actions,
begging and beseeching him to bless, sanctify, guide and Direct you all that you may still Remember and follow this general Rule of justice, to do as you would be done unto in all your actions,
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