as may appeare by the copie of Letters patents of the said great King to that purpose, vers. 11. of this Chapter, authoriseth him also there (according to the wisedome of God which was in him, to set Iudges and arbiters ouer all the people that is beyond the riuer, vers. 25. Meaning thereby no doubt, the riuer called anciently by the Hebrewes Perath, Gen. 2. 14. by the Greekes Euphrates, modernely,
as may appear by the copy of Letters patents of the said great King to that purpose, vers. 11. of this Chapter, authoriseth him also there (according to the Wisdom of God which was in him, to Set Judges and arbiters over all the people that is beyond the river, vers. 25. Meaning thereby no doubt, the river called anciently by the Hebrews Euphrates, Gen. 2. 14. by the Greeks Euphrates, modernely,
as it is probable, by a briefe corruption of that word Frat, the mainest of the currēts which do deuide Persia from Iudaea, and therefore NONLATINALPHABET called the riuer.
as it is probable, by a brief corruption of that word Frat, the mainest of the currents which do divide Persiam from Iudaea, and Therefore called the river.
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And in these words now read, is set downe as it were a table of direction, to informe all Iudges and Magistrates, in their seuerall sessions and processions, what to examine, sentence, punish.
And in these words now read, is Set down as it were a table of direction, to inform all Judges and Magistrates, in their several sessions and procession, what to examine, sentence, Punish.
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The intent hath in it three points, whereof the first is the maner of it, which consisteth both in vndutifulnesse, in that they do not the law of God and the law of the king:
The intent hath in it three points, whereof the First is the manner of it, which Consisteth both in undutifulness, in that they do not the law of God and the law of the King:
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The second point is the order of it, in that it is not first said, the law of the king and the law of God, but first the law of God, and then the kings law.
The second point is the order of it, in that it is not First said, the law of the King and the law of God, but First the law of God, and then the Kings law.
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Pride then causeth disobedience, and disobedience maketh vndutifulnesse, not to do. Humilitie is submission, submission submittit, that is, putteth a man vnder his superiour, not only in place for his condition,
Pride then Causes disobedience, and disobedience makes undutifulness, not to do. Humility is submission, submission submittit, that is, putteth a man under his superior, not only in place for his condition,
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and the meanes for a man to become humilimus, most hūble, is for him seriously to meditate with himself, that he corporally is but humilimus, that is, the puddle or the slime of the earth or ground:
and the means for a man to become humilimus, most humble, is for him seriously to meditate with himself, that he corporally is but humilimus, that is, the puddle or the slime of the earth or ground:
It is no doubt an happie combination, whereas Pauls ' NONLATINALPHABET, Tit. 2. 15. that is, authoritie and commaund, goeth coupled with Peters NONLATINALPHABET, 1. Pet. 2. 13. that is, submission and obedience.
It is no doubt an happy combination, whereas Paul's ', Tit. 2. 15. that is, Authority and command, Goes coupled with Peter's, 1. Pet. 2. 13. that is, submission and Obedience.
there is a doing of the law of God, because it is to be performed for the Lords sake. It is a worthie saying of a learned Historian, who witnesseth that as in the person of a man the life consisteth in the vnion of the bodie and the soule:
there is a doing of the law of God, Because it is to be performed for the lords sake. It is a worthy saying of a learned Historian, who Witnesseth that as in the person of a man the life Consisteth in the Union of the body and the soul:
Their vndutifulnesse forespoken of, may be likened to the rolling of the stone to the doore of the sepulcher, Math. 27. 60. Their wilfulnesse, in that they will not do it, is like the sealing of that stone so rolled, to make all sure, Math. 27. 66. The one is non obedire, the other a nolle obedire. The one putteth too the doore against the law of God and the king, the other barres & bolts it.
Their undutifulness forespoken of, may be likened to the rolling of the stone to the door of the sepulcher, Math. 27. 60. Their wilfulness, in that they will not do it, is like the sealing of that stone so rolled, to make all sure, Math. 27. 66. The one is non Obedire, the other a nolle Obedire. The one putteth too the door against the law of God and the King, the other bars & bolts it.
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The one is like the sinne of Dauid, who did not obey the voice of the Lord, in marrying two sinnes together, to make a bloudie diuorce betwixt a maried couple, I meane Bathshebah and Vriah, by committing of adulterie with the one,
The one is like the sin of David, who did not obey the voice of the Lord, in marrying two Sins together, to make a bloody divorce betwixt a married couple, I mean Bathsheba and Uriah, by committing of adultery with the one,
2. Sa. 12. 13. falling, as sometimes the Poets feigned the giāt Anthaeus to fall, who by euery fall in his wrastle with Hercules gained a mans strength:
2. Sa. 12. 13. falling, as sometime the Poets feigned the giant Anthaeus to fallen, who by every fallen in his wrestle with Hercules gained a men strength:
The other nolle obedire, to nil to obey, is like the sinne of Pharaoh the reprobate, in his detaining the Lords people, Exod. 5. 2. Who in the swelling of his heart vttered these words of blasphemie, Who is the Lord, that I should obey his voice? I know not the Lord,
The other nolle Obedire, to nil to obey, is like the sin of Pharaoh the Reprobate, in his detaining the lords people, Exod 5. 2. Who in the swelling of his heart uttered these words of blasphemy, Who is the Lord, that I should obey his voice? I know not the Lord,
but in them which are wilfull, and therefore hardened like vnto iron, as it is said, Prou. 27. 17. that iron sharpneth iron: so one iron linke in this iron chaine of sinne, tolleth & haleth on another, till posse non peccare, becometh non posse non peccare, that is, to be able not to sinne, cometh to, not to be able but to sinne.
but in them which Are wilful, and Therefore hardened like unto iron, as it is said, Prou. 27. 17. that iron sharpeneth iron: so one iron link in this iron chain of sin, tolleth & haleth on Another, till posse non Peccare, Becometh non posse non Peccare, that is, to be able not to sin, comes to, not to be able but to sin.
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My king and my God, Psal. 5. 2. In that also he bindeth kings in chaines and nobles in linkes of iron, Psal. 149. 8. In that (a token of homage) kings bring presents and gifts vnto him, and those not only of the Iles, but of Tarshish which is Cilicia, and of Shebah and Saba, which is the rich Arabia, Psal. 72. 10. and therfore all kings shall worship him.
My King and my God, Psalm 5. 2. In that also he binds Kings in chains and Nobles in links of iron, Psalm 149. 8. In that (a token of homage) Kings bring presents and Gifts unto him, and those not only of the Isles, but of Tarshish which is Cilicia, and of Shebah and Saba, which is the rich Arabia, Psalm 72. 10. and Therefore all Kings shall worship him.
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and also of Cilicia and Arabia which be firme land, shall and do acknowledge subiection vnto him, in that when it pleaseth him to put on his glorious apparell,
and also of Cilicia and Arabia which be firm land, shall and do acknowledge subjection unto him, in that when it Pleases him to put on his glorious apparel,
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yet God to defie them who would thus deifie themselues, is said to be a great king aboue all Gods. Psal. 95. 3. and by consequēce, of such Gods as these would be.
yet God to defy them who would thus deify themselves, is said to be a great King above all God's Psalm 95. 3. and by consequence, of such God's as these would be.
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The office of Dictator among the Romanes was aboue the place of a king, forasmuch as when many kings and kingdomes were subiect to that State, the State it self during the time of his authoritie, was subiect to the Dictator.
The office of Dictator among the Romans was above the place of a King, forasmuch as when many Kings and kingdoms were Subject to that State, the State it self during the time of his Authority, was Subject to the Dictator.
By how much God is greater then kings, as he is greater then these Dictators, who were commanders of kings, in that he rideth vpon the heauens as vpon an horse,
By how much God is greater then Kings, as he is greater then these Dictators, who were commanders of Kings, in that he rides upon the heavens as upon an horse,
& the wings of the winde his gallerie whereon he walketh, Psal. 104. 3. And therefore because God is greater then the king, Gods law in order is to be placed before the kings law.
& the wings of the wind his gallery whereon he walks, Psalm 104. 3. And Therefore Because God is greater then the King, God's law in order is to be placed before the Kings law.
as writeth Thomas Aquinas: Cum sacra doctrina de Deo determinet, vt altissima causa, inter omnes sapientias humanas, non solùm in genere, sed simpliciter est maxima sapientia:
as Writeth Thomas Aquinas: Cum sacra Doctrina de God determinet, vt altissima causa, inter omnes sapientias humanas, non solùm in genere, sed simpliciter est maxima sapientia:
When the holy doctrin doth determine of God as of the highest cause, among all humane wisdoms, it is not only in kind, but simply the greatest wisedome.
When the holy Doctrine does determine of God as of the highest cause, among all humane wisdoms, it is not only in kind, but simply the greatest Wisdom.
Touching the knowledge of our selues, that I may passe by the maner, matter, and end of our creation, what other writing I beseech you, doth so informe the vnderstanding concerning mans fowerfold estate:
Touching the knowledge of our selves, that I may pass by the manner, matter, and end of our creation, what other writing I beseech you, does so inform the understanding Concerning men fowerfold estate:
whether (in cōparison hereof) the wits and writs also of the sagest sort of men meerely naturall, haue not bene in this point as one speaketh, but as NONLATINALPHABET NONLATINALPHABET:
whither (in comparison hereof) the wits and writs also of the Sagest sort of men merely natural, have not be in this point as one speaks, but as:
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Clemens Alexandrinus chargeth secular wise men with theft, because whatsoeuer truth of God is to be found among them, they haue robbed from the Scriptures,
Clemens Alexandrian charges secular wise men with theft, Because whatsoever truth of God is to be found among them, they have robbed from the Scriptures,
as Plato the chiefe of them did from Moses, who was therefore called Moses Atticus, the Athenian Moses: of which mind also is Iustinus Martyr, whom for this purpose learned Iunius citeth, writing on the sinne of Adam: when (as a learned man writeth) there is a twofold law vnwritten, which is either of nature or of custome;
as Plato the chief of them did from Moses, who was Therefore called Moses Atticus, the Athenian Moses: of which mind also is Justinus Martyr, whom for this purpose learned Iunius citeth, writing on the sin of Adam: when (as a learned man Writeth) there is a twofold law unwritten, which is either of nature or of custom;
because his law is like himselfe, NONLATINALPHABET, a perfect gift, and the nature of perfection is to admit nothing to be added to it, to permit nothing to be taken from it.
Because his law is like himself,, a perfect gift, and the nature of perfection is to admit nothing to be added to it, to permit nothing to be taken from it.
A law which hath like God himself NONLATINALPHABET, no change, Iam. 1. 17. or as S. Hieron. aduersus Iouinianum interpreteth it, nullam differentiam, no difference.
A law which hath like God himself, no change, Iam. 1. 17. or as S. Hieron. Adversus Jouinianum interpreteth it, Nullam differentiam, no difference.
To let passe other reasons, whereby it may appeare vnto vs that the soule is of more price thē the bodie (wherein I might be plentifull) this for this time shall suffice.
To let pass other Reasons, whereby it may appear unto us that the soul is of more price them the body (wherein I might be plentiful) this for this time shall suffice.
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but the soule (on the contrarie side) disioyned from the fellowship of the bodie, aspireth from ill to good, from good to better, from bondage to libertie, from libertie to blisse;
but the soul (on the contrary side) disjoined from the fellowship of the body, aspireth from ill to good, from good to better, from bondage to liberty, from liberty to bliss;
man this litle world cōsisteth of two parts, soule and bodie, euen as the great world of heauen (wherunto the soule may bee likened) and of the earth (whereunto the bodie may be compared.) This soule to this end S. Bernard resembleth to heauen, wherein righteousnesse is as the Sunne, constancie as the Moone, which is longlasting and during, Psal. 72. 7. faith, hope, charitie,
man this little world Consisteth of two parts, soul and body, even as the great world of heaven (whereunto the soul may be likened) and of the earth (whereunto the body may be compared.) This soul to this end S. Bernard resembles to heaven, wherein righteousness is as the Sun, constancy as the Moon, which is longlasting and during, Psalm 72. 7. faith, hope, charity,
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so is the soule of man, which is like vnto heauen, more precious then the bodie of man, which being of the earth is earthie, 1. Cor. 15. 47. And therefore because it respecteth the better obiect is the law of God in order to be placed before the kings law.
so is the soul of man, which is like unto heaven, more precious then the body of man, which being of the earth is earthy, 1. Cor. 15. 47. And Therefore Because it respecteth the better Object is the law of God in order to be placed before the Kings law.
Man must first be perswaded that there is a God, before man wil euer reuerence the assemblie of Gods, Psal. 82. 1. This was well known vnto those ancient Sages the first inuentors of religion to their people (although not in verity as we haue it,
Man must First be persuaded that there is a God, before man will ever Reverence the assembly of God's, Psalm 82. 1. This was well known unto those ancient Sages the First inventors of Religion to their people (although not in verity as we have it,
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Thus among the Aegyptians did Hermes, among the old Latines Eanus, who also (as Lactantius writeth) was called Ianus, among the Romans Numa Pompilius, among the Greekes Orpheus, among the Cretenses Melissus. Whereas (on the other side) the law of God may be,
Thus among the egyptians did Hermes, among the old Latins Eanus, who also (as Lactantius Writeth) was called Ianus, among the Roman Numa Pompilius, among the Greeks Orpheus, among the Cretans Melissus. Whereas (on the other side) the law of God may be,
as might vndoubtedly appeare in those Barbarians which were anciently stragling in the world before they had a Theseus to congregate thē into cities and corporations:
as might undoubtedly appear in those Barbarians which were anciently straggling in the world before they had a Theseus to congregate them into cities and corporations:
as that which also at this day is proued among the rude & naked Indians in the Westerne parts of the world, who by the light of nature acknowledge (as Ioseph Acosta a Spaniard witnesseth) a supreme Lord, author of all things, whom they of Peru call Vuachoca, and giue vnto him the names of Excellent, Creator of heauē and earth, Admirable.
as that which also At this day is proved among the rude & naked Indians in the Western parts of the world, who by the Light of nature acknowledge (as Ioseph Acosta a Spaniard Witnesseth) a supreme Lord, author of all things, whom they of Peru call Vuachoca, and give unto him the names of Excellent, Creator of heaven and earth, Admirable.
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And therefore because no commonwealth can stand without the law of Cod, and the law of God can stand without the common-weale, is the law of God to be placed before the kings law.
And Therefore Because no commonwealth can stand without the law of Cod, and the law of God can stand without the commonweal, is the law of God to be placed before the Kings law.
This doctrine affoordeth vnto vs the application of a two-fold instruction, whereof the one is, the sustaining of the Church, the other is the maintaining of the Church-men.
This Doctrine affordeth unto us the application of a twofold instruction, whereof the one is, the sustaining of the Church, the other is the maintaining of the Churchmen.
A thing which not I but the truth it self, and that with the voyce of her sister wisedome, crieth in the highest places of the citie, Prou. 9. 3. that it is to be done,
A thing which not I but the truth it self, and that with the voice of her sister Wisdom, cries in the highest places of the City, Prou. 9. 3. that it is to be done,
and with that old Astraea, to haue bene enforced to leaue the earth and to flie to heauen, there to make complaint vnto God of her hard vsage among men:
and with that old Astraea, to have be Enforced to leave the earth and to fly to heaven, there to make complaint unto God of her hard usage among men:
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yet Policie still standeth, and pleadeth still for vs. This may abundantly be proued by the guise of the ancient barbarous and Ethnicke people (as Iohannes Bohemus writeth de moribus omnium gentium) both among the ancient Aegyptians, Aethiopians and Arabians.
yet Policy still Stands, and pleads still for us This may abundantly be proved by the guise of the ancient barbarous and Ethnic people (as Iohannes Bohemus Writeth de moribus omnium gentium) both among the ancient egyptians, Ethiopians and Arabians.
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which he seemed to haue borowed out of Diodorus Siculus, lib. 2. That also when the reuenewes of the land of Aegypt were deuided into 3. parts, the first part was due vnto and deuided among their Priests,
which he seemed to have borrowed out of Diodorus Siculus, lib. 2. That also when the revenues of the land of Egypt were divided into 3. parts, the First part was due unto and divided among their Priests,
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as they which were of the greatest estimatiō, partly for the administration of the seruice of their gods, partly for their learning and wisdome, partly also because they were as oracles to the Nobilitie for wisedome and counsel.
as they which were of the greatest estimation, partly for the administration of the service of their God's, partly for their learning and Wisdom, partly also Because they were as oracles to the Nobilt for Wisdom and counsel.
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The Apostle Peter without doubt by the direction of the spirit of God, ioyneth royall priesthood together, 1. Pet. 2. 9. whereupon S. Hierome saith, Ecce cum Regali dignitate Sacerdotium copulauit:
The Apostle Peter without doubt by the direction of the Spirit of God, Joineth royal priesthood together, 1. Pet. 2. 9. whereupon S. Jerome Says, Ecce cum Regali dignitate Sacerdotium copulauit:
In Arabia likewise the old Panchaiani (as the same Author auoucheth in the same booke) deliuered their customes, reuenues, and all their profites into the hands of their priests, who might according to their discretion,
In Arabia likewise the old Panchaiani (as the same Author avoucheth in the same book) Delivered their customs, revenues, and all their profits into the hands of their Priests, who might according to their discretion,
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before the succession of the Ottoman house was established, tooke their authoritie, as from their superiours, the true successors of their great prophet Mahomet: or of the high account and esteeme that the Grand-Segnior at this day of the Ottoman line maketh of his Muphti or Mophti, that is, his Metropoliticall Priest or chiefe Bishop, without whose aduice & coūsell he vndertaketh no matter of importance.
before the succession of the Ottoman house was established, took their Authority, as from their superiors, the true Successors of their great Prophet Mahomet: or of the high account and esteem that the Grand-Segnior At this day of the Ottoman line makes of his Muphti or Mophti, that is, his Metropolitical Priest or chief Bishop, without whose Advice & counsel he undertaketh no matter of importance.
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but if he be a Iewe or a Christiā, he is burnt aliue for it? What should I also remembrance you, of what esteeme and regard euen the verie barbarous Christians haue made their priests and priesthood,
but if he be a Iewe or a Christian, he is burned alive for it? What should I also remembrance you, of what esteem and regard even the very barbarous Christians have made their Priests and priesthood,
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The great cōmander of Affrica also, whose power is commonly a thousand thousand men and fiue hūdred Elephants, is called by the name, not of Monarch, Emperour,
The great commander of Africa also, whose power is commonly a thousand thousand men and fiue hūdred Elephants, is called by the name, not of Monarch, Emperor,
secondly nor the kings law. Will not do the law of thy God, &c. There is a threefold transgressor of the law of God, which if they shall not onely be vndutifull but wilfull, deserue a more sharper edge of punishmēt to be inflicted on them.
secondly nor the Kings law. Will not do the law of thy God, etc. There is a threefold transgressor of the law of God, which if they shall not only be undutiful but wilful, deserve a more sharper edge of punishment to be inflicted on them.
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These be Heretikes, who defend some dogma or self hatched opinion (as Augustine writeth) contra verbum cum pertinacia, against the word with stubburnnesse, induced by one, two, or all these three allurements:
These be Heretics, who defend Some dogma or self hatched opinion (as Augustine Writeth) contra verbum cum Pertinacia, against the word with stubbornness, induced by one, two, or all these three allurements:
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For gaine, preferment or flatterie, Theodoret tendereth Paulus Samosatenus for an instāce, who being ledde with hope of great gaine and preferment, which he expected from Zenobia Queene of Arabia, fell into that heresie which afterward became his ouerthrow.
For gain, preferment or flattery, Theodoret tendereth Paulus Samosatene for an instance, who being led with hope of great gain and preferment, which he expected from Zenobia Queen of Arabia, fell into that heresy which afterwards became his overthrow.
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First by blasphemie, which word is deriued NONLATINALPHABET, of violating or hurting the great, holy, and reuerend name of God, by vaine oathes, false oathes, imprecations, exorcismes, &c. A thing was it,
First by blasphemy, which word is derived, of violating or hurting the great, holy, and reverend name of God, by vain Oaths, false Oaths, imprecations, exorcisms, etc. A thing was it,
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Murther is a sin so abhorred of God, as that it may not go away vnpunished, he maketh inquisition for it, Psal. 9. 12. Yea vnlesse a man hate bloud, euē as God doth hate bloud, bloud shal pursue him.
Murder is a since so abhorred of God, as that it may not go away unpunished, he makes inquisition for it, Psalm 9. 12. Yea unless a man hate blood, even as God does hate blood, blood shall pursue him.
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Thirdly it is done by theft, which God hath not onely forbidden as a breach of a branch of the Decalogue, Exod. 20. 15. Thou shalt not steale: but also by making those fowles & beasts which are giuen to prey and rauine,
Thirdly it is done by theft, which God hath not only forbidden as a breach of a branch of the Decalogue, Exod 20. 15. Thou shalt not steal: but also by making those fowls & beasts which Are given to prey and ravine,
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but in these dayes this kingdome swarmeth with manie an Autolicus, of whom Ouid reporteth, that he was furtum ingeniosus ad omne, his crafts-maister to proue a maister thiefe.
but in these days this Kingdom swarmeth with many an Autolycus, of whom Ovid Reporteth, that he was Furtum ingeniosus ad omne, his craftsmaster to prove a master thief.
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This God so detesteth, as he would not haue it once named amongst vs, as it becometh Saints, Ephes. 5. 3. It is the verie source & spawne, fountaine and foment of fearfull murtherings and poisonings,
This God so detesteth, as he would not have it once nam among us, as it Becometh Saints, Ephesians 5. 3. It is the very source & spawn, fountain and foment of fearful murderings and poisonings,
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euen betwixt them who being coupled in one yoke of matrimonie, ought to be most neare one to another, in regard of a fourefold combination, of goods, names, bodies,
even betwixt them who being coupled in one yoke of matrimony, ought to be most near one to Another, in regard of a fourfold combination, of goods, names, bodies,
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who sleeping in, and being ouerwhelmed with sensualitie and securitie, although they be men, yet haue the first sparkles of nature more quenched in them,
who sleeping in, and being overwhelmed with sensuality and security, although they be men, yet have the First sparkles of nature more quenched in them,
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when here by the Spirit of God immediatly after God is placed the King, as he who (as Tertullian writeth ad Scapulam) is next vnto God, and obtaineth from God whatsoeuer he hath, onely inferior vnto God.
when Here by the Spirit of God immediately After God is placed the King, as he who (as Tertullian Writeth and Scapulam) is next unto God, and obtaineth from God whatsoever he hath, only inferior unto God.
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This is proposed first more generally in 3. members, whereof the first is the denunciation of a sentence, in the hauing of iudgement: the second, the expedition of it, without delay: the third is the applicatiō of it, which is set down both in specie, or more specially, let him: as also in genere, or more generally, whosoeuer.
This is proposed First more generally in 3. members, whereof the First is the denunciation of a sentence, in the having of judgement: the second, the expedition of it, without Delay: the third is the application of it, which is Set down both in specie, or more specially, let him: as also in genere, or more generally, whosoever.
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Secondly this leafe or columne is proposed more particularly in foure branches: first by death: secondly by banishment: thirdly by confiscation of goods: fourthly by imprisonment.
Secondly this leaf or column is proposed more particularly in foure branches: First by death: secondly by banishment: Thirdly by confiscation of goods: fourthly by imprisonment.
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The first of the three mēbers more generally proposed, is the denuntiation of a iudgement, in the hauing of iudgement. This hauing of iudgement, both authoriseth the Iudge, and also discourageth the offendor. First it authoriseth the Iudge:
The First of the three members more generally proposed, is the denunciation of a judgement, in the having of judgement. This having of judgement, both authoriseth the Judge, and also Discourageth the Offender. First it authoriseth the Judge:
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Iudges are of Gods owne raising, Iudg. 2. 16. and also of Gods assisting, as with whom the Lord is said to be, Vers. 18. Therfore authoritie cannot be controuerted,
Judges Are of God's own raising, Judges 2. 16. and also of God's assisting, as with whom the Lord is said to be, Vers. 18. Therefore Authority cannot be controverted,
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For the better vnderstanding of this iudgement, we must know that there is a threefold iudgement, Coeli, seculi, conscientiae, supernall of heauen, internall of conscience, externall of the world.
For the better understanding of this judgement, we must know that there is a threefold judgement, Coeli, Seculi, conscientiae, supernal of heaven, internal of conscience, external of the world.
whereunto God incourageth the heads of Iacob, and the Princes of the house of Israel, Micah. 3. 1. Heare ô ye heads of Iacob, and ye Princes of the house of Israel, should not you know iudgement? which iudgement, S. Hierome interpreteth either for right reason,
whereunto God Encourageth the Heads of Iacob, and the Princes of the house of Israel, micah. 3. 1. Hear o you Heads of Iacob, and you Princes of the house of Israel, should not you know judgement? which judgement, S. Jerome interpreteth either for right reason,
Secondly, this hauing of iudgemēt discourageth the offendor, in that though for a time he hath runne on his heedlesse and heady race, in being both vndutifull and wilfull against the law of God and the kings law:
Secondly, this having of judgement Discourageth the Offender, in that though for a time he hath run on his heedless and heady raze, in being both undutiful and wilful against the law of God and the Kings law:
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yet notwithstanding God hath a time wherin he that would not submit himselfe vnto the tenour of the law by doing, shal be enforced to yeeld himselfe vnto the terror of the law, by suffering:
yet notwithstanding God hath a time wherein he that would not submit himself unto the tenor of the law by doing, shall be Enforced to yield himself unto the terror of the law, by suffering:
The second of the three members more generally proposed, is the expedition of the sentence, without delay. Priùs consulto, deinde maturè facto opus est:
The second of the three members more generally proposed, is the expedition of the sentence, without Delay. Priùs consulto, Deinde maturè facto opus est:
The throne of Salomon was garded on both sides with Lions, 1. Reg. 10. 20. hieroglyphically (as it were) to set foorth vnto vs, that they which sit on thrones should be as Lions, not only in abilitie of action,
The throne of Solomon was guarded on both sides with Lions, 1. Reg. 10. 20. hieroglyphically (as it were) to Set forth unto us, that they which fit on thrones should be as Lions, not only in ability of actium,
As God is said to be against the sooth-sayers, adulterers, false swearers, oppressors, a swift witnesse, Malach. 3. 5. so they who sit vpon Gods seats, against such malefactors ought to become swift Iudges.
As God is said to be against the soothsayers, Adulterers, false swearers, Oppressors's, a swift witness, Malachi 3. 5. so they who fit upon God's seats, against such malefactors ought to become swift Judges.
A thing was this so carefully prouided for in the Iewish commonwealth, as their iudgement seats were in the gates of their Cities, Ruth. 4. 2. A meanes of the more quicke dispatchall,
A thing was this so carefully provided for in the Jewish commonwealth, as their judgement seats were in the gates of their Cities, Ruth. 4. 2. A means of the more quick dispatchall,
The third of the three members more generally proposed, is the application of the sentence, which is to be handled first in specie, or more specially, let him: that is, him who hath bin thus vndutifully and wilfully disobedient against the law of God, and the kings law.
The third of the three members more generally proposed, is the application of the sentence, which is to be handled First in specie, or more specially, let him: that is, him who hath been thus undutifully and wilfully disobedient against the law of God, and the Kings law.
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The Iudge must take heed of Herods miscariage, who cōceiuing a displeasure against Christ, vniustly bathed his sword in the bloud of all the innocent babes of the male sexe, in Bethleem and the coasts therof, frō two yeares downeward, Math. 2. 16. Secondly this application is to be handled in genere, or more generally,
The Judge must take heed of Herods miscarriage, who conceiving a displeasure against christ, unjustly bathed his sword in the blood of all the innocent babes of the male sex, in Bethlehem and the coasts thereof, from two Years downward, Math. 2. 16. Secondly this application is to be handled in genere, or more generally,
as this him hath a reference to the forenamed whosoeuer. The Iudge must be in Gods seate like vnto God himselfe, who respecteth no mans person, Act. 10. 34. but saith of euery soule that sinneth, that it shall die the death, Ezech. 18. 20. He must not be affrighted with feare,
as this him hath a Referente to the forenamed whosoever. The Judge must be in God's seat like unto God himself, who respecteth no men person, Act. 10. 34. but Says of every soul that Sinneth, that it shall die the death, Ezekiel 18. 20. He must not be affrighted with Fear,
An example hereof we haue in the Frēch historie, in the Duke of Aniou, being afterward Henry the third of France, who notwithstanding the mediation of many Lords and Captaines to the contrarie, put a certaine Captaine, a Turke by nation, to death for manifold robberies and spoiles, whereof he was conuicted:
an Exampl hereof we have in the French history, in the Duke of Anjou, being afterwards Henry the third of France, who notwithstanding the mediation of many lords and Captains to the contrary, put a certain Captain, a Turk by Nation, to death for manifold robberies and spoils, whereof he was convicted:
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In the second place of this penal leafe or columne of this table, are proposed foure particular limmes, whereof the first is death, the second banishment, the third confiscation of goods, and the fourth imprisonment. Of these seuerall particulars I cannot particularly speake,
In the second place of this penal leaf or column of this table, Are proposed foure particular limbs, whereof the First is death, the second banishment, the third confiscation of goods, and the fourth imprisonment. Of these several particulars I cannot particularly speak,
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Three principall qualities there be, which are craued in a Iudge (saith his royall Maiestie in one of his memorable orations vttered in the Parliament house) courage, knowledge,
Three principal qualities there be, which Are craved in a Judge (Says his royal Majesty in one of his memorable orations uttered in the Parliament house) courage, knowledge,
First from hence may be deriued courage, because (according to the qualitie of the offence) there is not onely to be imposed imprisonment, cōfiscation of goods,
First from hence may be derived courage, Because (according to the quality of the offence) there is not only to be imposed imprisonment, confiscation of goods,
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as it was sometime said of the Tribunall seate of Lucius Cassius a Romane Praetor, that it is scopulus reorum, that is, the Rocke of defendants and guilty ones:
as it was sometime said of the Tribunal seat of Lucius Cassius a Roman Praetor, that it is Scopulus Reorum, that is, the Rock of defendants and guilty ones:
but to take vengeance on him that doth euill, Rom. 13. 4. Qui semel malus, semper praesumitur esse malus: he which is once euill, is alwayes presumed to be euill.
but to take vengeance on him that does evil, Rom. 13. 4. Qui semel malus, semper praesumitur esse malus: he which is once evil, is always presumed to be evil.
A worthie example hereof we haue in that late French Historian Iohn de Serres in the raigne of Charles the faire, the foure and fortieth king of France:
A worthy Exampl hereof we have in that late French Historian John de Serres in the Reign of Charles the fair, the foure and fortieth King of France:
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In whose time a certaine Gascoigne vnder color of being nephew to Pope Iohn the 22. then resident in Auinion, had his pardon for eighteene crimes by him committed, whereof the least deserued death:
In whose time a certain Gascoigne under colour of being nephew to Pope John the 22. then resident in Union, had his pardon for eighteene crimes by him committed, whereof the least deserved death:
Without this knowledge courage is strong indeed, but blind and cannot see, and Andabatarum more, after the maner of them who fight blindfolded, hurteth as well friends as foes, the guiltlesse as the guiltie:
Without this knowledge courage is strong indeed, but blind and cannot see, and Andabatarum more, After the manner of them who fight blindfolded, hurteth as well Friends as foes, the guiltless as the guilty:
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or if it shall wound onely the guiltie, it may either be excessiue or defectiue, either giuing death, where banishment, confiscation of goods, or imprisonment might haue sufficed;
or if it shall wound only the guilty, it may either be excessive or defective, either giving death, where banishment, confiscation of goods, or imprisonment might have sufficed;
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so is it to be wished that none might be made a Iudge, vntill he were wise according to the mysterie of the number of seuen, which is a number of perfection.
so is it to be wished that none might be made a Judge, until he were wise according to the mystery of the number of seuen, which is a number of perfection.
A triplicitie, which if it shall be found in an vnitie in the persons of Iudges and Magistrates, no doubt wil make them pleasing vnto God who is trinitie in vnitie.
A triplicity, which if it shall be found in an unity in the Persons of Judges and Magistrates, no doubt will make them pleasing unto God who is trinity in unity.
Cornelia that chast & famous Romane matrone (when a certaine noble woman of Campania was boasting and glorying of her ouches and ornaments) held her talke vntill the Gracchi her sonnes came home, at whose returne she made her this answer: & haec sunt ornamēta mea: and these are my ornamēts.
Cornelia that chaste & famous Roman matron (when a certain noble woman of Campania was boasting and glorying of her Ouches and Ornament) held her talk until the Gracchi her Sons Come home, At whose return she made her this answer: & haec sunt ornamēta mea: and these Are my Ornament.
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IEhosaphat (right Honorable) being the king and supreme gouernor of the land of Iuda, thinketh it a point of his dutie to substitute and depute inferiour gouernours vnder him, that so himself might be the more eased,
Jehoshaphat (right Honourable) being the King and supreme governor of the land of Iuda, Thinketh it a point of his duty to substitute and depute inferior Governors under him, that so himself might be the more eased,
the truth whereof the drift and purport of this my text doth make plaine vnto vs. The words may be diuided into two parts, whereof the former concerne the ordination of Iudges, in the fift verse:
the truth whereof the drift and purport of this my text does make plain unto us The words may be divided into two parts, whereof the former concern the ordination of Judges, in the fift verse:
the other the information of Iudges, in the sixt. In the ordination of Iudges there be three points of me to be handled. First who were ordained; Iudges: secondly by whom;
the other the information of Judges, in the sixt. In the ordination of Judges there be three points of me to be handled. First who were ordained; Judges: secondly by whom;
whereof the former is, whose iudgements they do execute, set downe first negatiuely, not of man: next affirmatiuely, but of the Lord. The second consideration is, that they themselues are to be iudged:
whereof the former is, whose Judgments they do execute, Set down First negatively, not of man: next affirmatively, but of the Lord. The second consideration is, that they themselves Are to be judged:
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Wherein great care is to be had, that Iudges may first be enformed by the law, according wherunto they are after to conforme themselues and their people:
Wherein great care is to be had, that Judges may First be informed by the law, according whereunto they Are After to conform themselves and their people:
These be the eyes of kingdoms and states, which being put out, because euery man will then do that which seemeth good in his owne eyes, Iudg. 17. 6. large limited monarchies wil become like huge limmed Poliphemus when his eye was taken from him, in daily danger of downfall and destruction.
These be the eyes of kingdoms and states, which being put out, Because every man will then do that which seems good in his own eyes, Judges 17. 6. large limited monarchies will become like huge limmed Polyphemus when his eye was taken from him, in daily danger of downfall and destruction.
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The necessitie of whom are further set downe vnto vs Zachar. 10. 4. in that they are called by the name of a corner, or a naile, whose nature is to hold fast and close together;
The necessity of whom Are further Set down unto us Zachar 10. 4. in that they Are called by the name of a corner, or a nail, whose nature is to hold fast and close together;
and his knees smote together, at the vision of his kingdomes diuision, Dan. 5. 6. The second thing is, who ordained these Iudges, (he) that is, Iehosaphat the king and soueraigne of the land:
and his knees smote together, At the vision of his kingdoms division, Dan. 5. 6. The second thing is, who ordained these Judges, (he) that is, Jehoshaphat the King and sovereign of the land:
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As the Sunne therfore hauing absolute light in it selfe, yet being not able alone to satisfie the earths contentment, lendeth & transfuseth the beames therof to the orbes of the Moone and other starres, which may supply in the Suns absence:
As the Sun Therefore having absolute Light in it self, yet being not able alone to satisfy the earth's contentment, dares & transfuseth the beams thereof to the orbs of the Moon and other Stars, which may supply in the Suns absence:
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so Kings and Princes hauing absolute authoritie in themselues, yet being not able alone to extend the same to the satisfaction of euery subiect, are enforced to depute and subordaine Viceroies, Vicegerents, Lieutenants, Presidents, Deputies, Iudges, Magistrates and other inferiour officers vnder them, which may furnish out this defect. And no maruell it is:
so Kings and Princes having absolute Authority in themselves, yet being not able alone to extend the same to the satisfaction of every Subject, Are Enforced to depute and subordain Viceroys, Vicegerents, Lieutenants, Presidents, Deputies, Judges, Magistrates and other inferior Officers under them, which may furnish out this defect. And no marvel it is:
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for how is it possible for one man alone to sustaine the burthen of Gods office? Now that Kings and Princes stand charged with the office of God, it may appeare in that they are graced with the name of God, Psalm. 82. 2. Hence it is, that Moses being wearie of bearing the burthen of the whole people alone,
for how is it possible for one man alone to sustain the burden of God's office? Now that Kings and Princes stand charged with the office of God, it may appear in that they Are graced with the name of God, Psalm. 82. 2. Hence it is, that Moses being weary of bearing the burden of the Whole people alone,
and complaining of it, Num. 11. 14. God came downe in a cloud, and tooke of the spirit of Moses, and put it on the seuentie ancient men that should assist him, Numb. 11. 25. Hence it is that God himselfe appointeth it to his people:
and complaining of it, Num. 11. 14. God Come down in a cloud, and took of the Spirit of Moses, and put it on the seuentie ancient men that should assist him, Numb. 11. 25. Hence it is that God himself appoints it to his people:
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and they shal iudge the people with righteous iudgement, Deuter. 16. 18. Hence it is that Salomon appointed twelue Princes vnder him for the gouerning of his whole kingdome. 1. Reg. 4. 7. Hence it is that Darius constituted & ordained an hundred and twentie gouernours vnder him,
and they shall judge the people with righteous judgement, Deuter 16. 18. Hence it is that Solomon appointed twelue Princes under him for the governing of his Whole Kingdom. 1. Reg. 4. 7. Hence it is that Darius constituted & ordained an hundred and twentie Governors under him,
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for the ruling of all the prouinces of the Monarchie: three ouer all, whereof Daniel was the chiefe, Dan. 6. 1. 2. Hence it is that king Ahashuerosh among the rest of his Princes to whom he made his feast, made the same to his Gouernours:
for the ruling of all the Provinces of the Monarchy: three over all, whereof daniel was the chief, Dan. 6. 1. 2. Hence it is that King Ahasuerus among the rest of his Princes to whom he made his feast, made the same to his Governors:
whereby we may obserue he had Gouernors, Ester. 1. 3. For this cause the Philosopher calleth Iudges and officers thus appointed vnder Kings and Princes, in the 4. booke of his Politikes, for their wisedome their eyes; for their instruction their eares; for their protection the hands;
whereby we may observe he had Governors, Ester. 1. 3. For this cause the Philosopher calls Judges and Officers thus appointed under Kings and Princes, in the 4. book of his Politics, for their Wisdom their eyes; for their instruction their ears; for their protection the hands;
secondly more specially in these foure points which in their places shall be handled. First, in the land; without which a fruitfull land is made barren:
secondly more specially in these foure points which in their places shall be handled. First, in the land; without which a fruitful land is made barren:
as a riuer of water in a dry land, and as a shadow of a great rocke against the parching of the Sunne, Esay 32. 1, 2. Secondly more particularly in foure points:
as a river of water in a dry land, and as a shadow of a great rock against the parching of the Sun, Isaiah 32. 1, 2. Secondly more particularly in foure points:
therefore as the Greekes call a Citie by the name NONLATINALPHABET, the Romanes by that word expressed deceit, to shew that cities are subiect to fraudulencie.
Therefore as the Greeks call a city by the name, the Romans by that word expressed deceit, to show that cities Are Subject to fraudulency.
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who for that they burnt in the flames of vnnaturall lusts amongst themselues, therefore brought downe the flames of fire and brimstone from heauen, to the burning and turning of them and their cities to cinders and ashes, Genes. 19.
who for that they burned in the flames of unnatural Lustiest among themselves, Therefore brought down the flames of fire and brimstone from heaven, to the burning and turning of them and their cities to cinders and Ashes, Genesis. 19.
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wherefore Samaria which was the head citie in Israel, is said to be the wickednesse of Iacob, Micah. 1. 5. To the end then that this deceit in cities might be repressed, crueltie oppressed, incontinencie restinguished,
Wherefore Samaria which was the head City in Israel, is said to be the wickedness of Iacob, micah. 1. 5. To the end then that this deceit in cities might be repressed, cruelty oppressed, incontinency restinguished,
Equitie not partialitie ought to be the liuery and cognisance of kings, princes and Iudges. Xenophon writeth in his booke NONLATINALPHABET NONLATINALPHABET:
Equity not partiality ought to be the livery and cognisance of Kings, Princes and Judges. Xenophon Writeth in his book:
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Vniformitie is a thing basely esteemed in these times, but highly regarded by Iehosaphat in those dayes, who would haue his kingdome not like vnto the lap of Sauls garment rent, 1. Sam. 15. 27. but like vnto the coate of Christ, whole without seame:
Uniformity is a thing basely esteemed in these times, but highly regarded by Jehoshaphat in those days, who would have his Kingdom not like unto the lap of Saul's garment rend, 1. Sam. 15. 27. but like unto the coat of christ, Whole without seam:
for might without wisedome, and strength without counsell, are like vnto huge piles of stuffe and stone heaped together without any morter or matter to combine the same, which are easily ruinated and dissolued.
for might without Wisdom, and strength without counsel, Are like unto huge piles of stuff and stone heaped together without any mortar or matter to combine the same, which Are Easily ruinated and dissolved.
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And what strength (I beseech you) can there be in a dead thing? A certaine learned man described a law to be NONLATINALPHABET NONLATINALPHABET, a right reason, commaunding things which are to be done,
And what strength (I beseech you) can there be in a dead thing? A certain learned man described a law to be, a right reason, commanding things which Are to be done,
An army of Harts is but weake, yet an army of Harts (saith one) which hath a Lion who is stout and wise to be captain, is better then an army of Lions which are strong, who haue a Hart which is white-liuerd and foolish to be the commaunder of them.
an army of Hearts is but weak, yet an army of Hearts (Says one) which hath a lion who is stout and wise to be captain, is better then an army of Lions which Are strong, who have a Heart which is white-liuerd and foolish to be the commander of them.
Which may appeare vnto vs, not onely by the reason which Salomon vseth in the 14. and 15. verse of that Chapter, of a little Citie which had few men in it,
Which may appear unto us, not only by the reason which Solomon uses in the 14. and 15. verse of that Chapter, of a little city which had few men in it,
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but by a particular inducement of special experiments amongst our selues, as of the fierce horse, of the mightie Elephant, of the strong Camell, which by the wit and wisedome of man are tamed and made pliant to the vse and seruice of man.
but by a particular inducement of special experiments among our selves, as of the fierce horse, of the mighty Elephant, of the strong Camel, which by the wit and Wisdom of man Are tamed and made pliant to the use and service of man.
If then the strength of Sampson lay in the haire of his head, which being taken away, it became as the ordinary strength of another man, Iudg. 16. 19. much more doth the strength of kingdomes and states lie in their Iudges and Magistrates, which are not as the haire of their heads,
If then the strength of Sampson lay in the hair of his head, which being taken away, it became as the ordinary strength of Another man, Judges 16. 19. much more does the strength of kingdoms and states lie in their Judges and Magistrates, which Are not as the hair of their Heads,
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but as the heads themselues, which being remoued, kingdomes may say as sometime Dauid the king said, My strength is dried vp like a potsheard, Psal. 22. 15. Be it then that it may be said of our Cities,
but as the Heads themselves, which being removed, kingdoms may say as sometime David the King said, My strength is dried up like a potsherd, Psalm 22. 15. Be it then that it may be said of our Cities,
without which, though the stones of our walles be for their strength as rockes, yet will they proue but rockes of wracke and confusion to the inhabitants therein.
without which, though the stones of our walls be for their strength as Rocks, yet will they prove but Rocks of wrack and confusion to the inhabitants therein.
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and the people which are in such a case, may be said to eate the strength of their owne skin, Iob. 18. 13. like to huge Pyramides and Colossi, which being not well set together,
and the people which Are in such a case, may be said to eat the strength of their own skin, Job 18. 13. like to huge Pyramids and Colossi, which being not well Set together,
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for as the Philosopher speaketh, we vse not troubled water till it be setled, neither ought 〈 ◊ 〉 to vse a troubled minde till it be quieted. Secondly not corrupted by gifts:
for as the Philosopher speaks, we use not troubled water till it be settled, neither ought 〈 ◊ 〉 to use a troubled mind till it be quieted. Secondly not corrupted by Gifts:
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but in the place of God to be like God himselfe, who (Math. 5. 45.) not suffereth but maketh (which hath an emphasis in it) his Sunne to shine as well vpon the bad as vpon the good,
but in the place of God to be like God himself, who (Math. 5. 45.) not suffers but makes (which hath an emphasis in it) his Sun to shine as well upon the bad as upon the good,
and men may witnesse concerning their Iudges and magistrates, as the Angell doth of Gedeon: The Lord is with thee thou valiant man, Iud. 6. 12. What is it that causeth histories to report of certaine flames of Maiestie that sparkled in the eyes and countenances of Scipio and Marius? and chiefly,
and men may witness Concerning their Judges and Magistrates, as the Angel does of Gideon: The Lord is with thee thou valiant man, Iud. 6. 12. What is it that Causes histories to report of certain flames of Majesty that sparkled in the eyes and countenances of Scipio and Marius? and chiefly,
none may be superior in place aboue other, but hee which is superiour in grace aboue other, beautified as much as may be with the seuen-fold grace of the spirit of God, wherof the spirit of wisedom is said to be one, Esa. 11. 2. Where Iudges & magistrates may be said to be made drunk with the cup of follies,
none may be superior in place above other, but he which is superior in grace above other, beautified as much as may be with the seuenfolded grace of the Spirit of God, whereof the Spirit of Wisdom is said to be one, Isaiah 11. 2. Where Judges & Magistrates may be said to be made drunk with the cup of follies,
as the kings of the earth are said to be drunk with the cup of the abhominatiō of the shameles strūpet, spokē of in Apo. 17. there must needs ensue first reeling,
as the Kings of the earth Are said to be drunk with the cup of the abomination of the shameless strumpet, spoken of in Apostle 17. there must needs ensue First reeling,
secondly tripping, thirdly ouerturning, both to themselues, as also to the state which is weilded by them; as excellently writeth Plato: NONLATINALPHABET:
secondly tripping, Thirdly overturning, both to themselves, as also to the state which is wielded by them; as excellently Writeth Plato::
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because the Princes thereof are as children, Ecclesiast. 10. 16. Vbi stulti prudentibus praesunt, as excellently writeth Plutarch in the life of Cleomenes and Agis: where fooles are ouer wise men, there it fareth with the common wealth as with a Serpent, where the tayle laboureth to rule and draw the head after it.
Because the Princes thereof Are as children, Ecclesiatest. 10. 16. Vbi stulti prudentibus praesunt, as excellently Writeth Plutarch in the life of Cleomenes and Agis: where Fools Are over wise men, there it fareth with the Common wealth as with a Serpent, where the tail Laboureth to Rule and draw the head After it.
Plato writeth in his former Alcibiades, that the heire apparent to the Persian Monarchie, as soone as he had attained to fourteene yeares of age, was deliuered to foure most choice and principall men that could be found in all the prouinces of the Monarchie to be brought vp,
Plato Writeth in his former Alcibiades, that the heir apparent to the Persian Monarchy, as soon as he had attained to fourteene Years of age, was Delivered to foure most choice and principal men that could be found in all the Provinces of the Monarchy to be brought up,
The third NONLATINALPHABET, the most sober, who should frame his mind to that sobrietie and temperance that he might not be conquered, NONLATINALPHABET, no not of one of the least pleasures.
The third, the most Sobrium, who should frame his mind to that sobriety and temperance that he might not be conquered,, no not of one of the least pleasures.
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first quickly without delay, secondly deeply without doubting, thirdly singly without doubling; for the heart of a Lion also, which is vndantable vnconquerable.
First quickly without Delay, secondly deeply without doubting, Thirdly singly without doubling; for the heart of a lion also, which is vndantable unconquerable.
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The men of Israel testified concerning Dauid, that he was worth ten thousand of them, 2. Sam. 18. 3: so haue the people iust cause to say concerning their Iudges and gouernors, You are worth ten thousand of vs for your valiancie, worth ten thousand of vs for your wisedome.
The men of Israel testified Concerning David, that he was worth ten thousand of them, 2. Sam. 18. 3: so have the people just cause to say Concerning their Judges and Governors, You Are worth ten thousand of us for your valiancy, worth ten thousand of us for your Wisdom.
Wisedome like the wary spie is to go before, and Courage like a valiant army to follow after, vanquishing and subduing all things vnder it. Wisedom informeth, courage performeth: wisedome instructeth, courage effecteth:
Wisdom like the wary spy is to go before, and Courage like a valiant army to follow After, vanquishing and subduing all things under it. Wisdom Informeth, courage Performeth: Wisdom Instructeth, courage Effecteth:
as they which bare office amongst the Spartans, NONLATINALPHABET, that is, dispose all things in a beautifull order, confound nothing by headlong rashnesse.
as they which bore office among the Spartans,, that is, dispose all things in a beautiful order, confound nothing by headlong rashness.
Hence cometh the protecting and patronizing of the good and innocent by wise courage, the correcting and punishing of the euill and nocent by couragious wisedome:
Hence comes the protecting and patronizing of the good and innocent by wise courage, the correcting and punishing of the evil and nocent by courageous Wisdom:
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inclinable indeed rather vnto mercie then seueritie, endeuoring for that name which Minutius bestowed vpon Fabius, as Plutarch writeth in the life of Fabius, Quando venerabilius nomen non habeo, te mitem appello parentem:
inclinable indeed rather unto mercy then severity, endeavouring for that name which Minutius bestowed upon Fabius, as Plutarch Writeth in the life of Fabius, Quando venerabilius Nome non habeo, te mitem Appeal parentem:
but remembring alwaies that they beare not the sword in vaine, but that they are the ministers of God, to take vengeance on them that do euill, Rom. 13. 4. The parts then of the Iudges office, are like the parts of Dauids song, mercie and iudgement.
but remembering always that they bear not the sword in vain, but that they Are the Ministers of God, to take vengeance on them that do evil, Rom. 13. 4. The parts then of the Judges office, Are like the parts of David song, mercy and judgement.
In the first place, if it may be, mercie, that they which are like God in office may resemble him in image, whose mercy is said to be ouer al his works, Psa. 145. 9. many punishments are a disgrace to the magistrates,
In the First place, if it may be, mercy, that they which Are like God in office may resemble him in image, whose mercy is said to be over all his works, Psa. 145. 9. many punishments Are a disgrace to the Magistrates,
not so addicted to mercie as not at all affected to iudgement, without which it is sure that the weeds of vices would ouer-spread the field of the whole world, reason would become rage, lawes license,
not so addicted to mercy as not At all affected to judgement, without which it is sure that the weeds of vices would overspread the field of the Whole world, reason would become rage, laws license,
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secondly iudgements, thirdly armies of iudgements, Iob 10. 17: armies which are for number many, for kinds sundry, and for force mightie, beginning all things in wisedome, following all things so begun with courage, therein taking heed what they do.
secondly Judgments, Thirdly armies of Judgments, Job 10. 17: armies which Are for number many, for Kinds sundry, and for force mighty, beginning all things in Wisdom, following all things so begun with courage, therein taking heed what they do.
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wherof the former concerneth whose iudgements they execute, set downe first negatiuely, not of man; secondly affirmatiuely, but of the Lord. Not of man, who is base, weake, miserable in his birth, life, death:
whereof the former concerns whose Judgments they execute, Set down First negatively, not of man; secondly affirmatively, but of the Lord. Not of man, who is base, weak, miserable in his birth, life, death:
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therefore may he seeme iustly to be contemned, his lawes to be wrested, his ordinances to be peruerted, his statutes to be transgressed by him which is the publicke organ and minister thereof:
Therefore may he seem justly to be contemned, his laws to be wrested, his ordinances to be perverted, his statutes to be transgressed by him which is the public organ and minister thereof:
Not of man, who setteth forth deceit with his tongue, Rom. 3. 13. therfore may he seeme (according to the natural suggestion of depraued reason) lege talionis, by law of like for like, to be worthily deceiued againe.
Not of man, who sets forth deceit with his tongue, Rom. 3. 13. Therefore may he seem (according to the natural suggestion of depraved reason) lege Talionis, by law of like for like, to be worthily deceived again.
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But of the Lord. Of the Lord, who for his cōtinuance is God from euerlasting and world without end, Psal. 90. 2. For his essence a spirit, who will be worshipped in spirit and truth, Iohn 4. 24. For his state, one in whose presence is fulnesse of ioy,
But of the Lord. Of the Lord, who for his Continuance is God from everlasting and world without end, Psalm 90. 2. For his essence a Spirit, who will be worshipped in Spirit and truth, John 4. 24. For his state, one in whose presence is fullness of joy,
and at his right hand pleasures for euermore, Psal. 16. 12. For his constancie hath no shadow by turning, Iam. 1. 17. For his sinceritie and sanctimonie is holy, holy, holy, not once,
and At his right hand pleasures for evermore, Psalm 16. 12. For his constancy hath no shadow by turning, Iam. 1. 17. For his sincerity and sanctimony is holy, holy, holy, not once,
nor twice, but thrice holy: and that not by the opinion of men, but by the witnesse of Angels, Isay 6. 3. Of the Lord, who spanneth the heauens with his span,
nor twice, but thrice holy: and that not by the opinion of men, but by the witness of Angels, Saiah 6. 3. Of the Lord, who spanneth the heavens with his span,
at the presence and in the sight of whom the earth is burnt, the rocks cleaue, the mountains tremble, the hils melt, the deeps roare, hell it selfe and all infernall troupes do shake and shudder.
At the presence and in the sighed of whom the earth is burned, the Rocks cleave, the Mountains tremble, the hills melt, the deeps roar, hell it self and all infernal troops do shake and shudder.
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The second consideration obseruable in this reason, is, that Iudges themselues are to stand at the seate of iudgement, to be collected out of these words, who will be with you in the cause and in the iudgement:
The second consideration observable in this reason, is, that Judges themselves Are to stand At the seat of judgement, to be collected out of these words, who will be with you in the cause and in the judgement:
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If then the Iudges of the earth shall not administer iudgement, shall not do equitie, shall not performe iustice, shall not beware, shall not take heed, shall haue incontinentes oculos, & incontinentes manus, incontinent eyes and incontinent hands:
If then the Judges of the earth shall not administer judgement, shall not do equity, shall not perform Justice, shall not beware, shall not take heed, shall have incontinentes Eyes, & incontinentes manus, incontinent eyes and incontinent hands:
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because he looked for money to haue loosed him, Act. 24. 27: then the Lord will be with them in such a case and iudgment, in the viall of his wrath, in the edge of his indignation, punishing them both in this world and in the world to come.
Because he looked for money to have loosed him, Act. 24. 27: then the Lord will be with them in such a case and judgement, in the vial of his wrath, in the edge of his Indignation, punishing them both in this world and in the world to come.
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But if the Iudges of the earth shall administer iudgement, shall do equitie, shall performe iustice, shal beware, shall take heed, shall seeke to be that in their seueral circuits, which Aristides was amongst the Athenians, of whom Herodotus reporteth, that he was NONLATINALPHABET NONLATINALPHABET, that is, the best and the most iust man among the Athenians.
But if the Judges of the earth shall administer judgement, shall do equity, shall perform Justice, shall beware, shall take heed, shall seek to be that in their several circuits, which Aristides was among the Athenians, of whom Herodotus Reporteth, that he was, that is, the best and the most just man among the Athenians.
hating couetousnes, there is temperance, Exod. 18. 21. which are called the foure Cardinall vertues, because vpon them, as vpon their proper hinges, all other vertues do depend.
hating covetousness, there is temperance, Exod 18. 21. which Are called the foure Cardinal Virtues, Because upon them, as upon their proper hinges, all other Virtues do depend.
let mercie and iudgement, iudgement and mercie meet in your persons, as somtime the sweete and the strong, the strong and the sweet did in Sampsons riddle, Iud. 14. 14. Go on to do that which ye do, I meane to shun and auoid that which is euill and vniust,
let mercy and judgement, judgement and mercy meet in your Persons, as sometime the sweet and the strong, the strong and the sweet did in Sampsons riddle, Iud. 14. 14. Go on to do that which you do, I mean to shun and avoid that which is evil and unjust,
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and his louing fauor may compasse you about as it were with a shield, Psa. 5. 12. Let the iudgement-seate, whereon your honorable personages doe sit, put you in mind of the seate of Gods iudgement:
and his loving favour may compass you about as it were with a shield, Psa. 5. 12. Let the judgement-seat, whereon your honourable Personages do fit, put you in mind of the seat of God's judgement:
when the iudgement shall be extraordinarie, both in regard of the Iudge, who shall be God the Iudge of the whole world, Genes. 18. 25. as also in regard of them which shall be iudged, which are the Iudges of the earth.
when the judgement shall be extraordinary, both in regard of the Judge, who shall be God the Judge of the Whole world, Genesis. 18. 25. as also in regard of them which shall be judged, which Are the Judges of the earth.
And euer and anon think vpon that saying, which, the wiser the heart is it lighteth on, the deeper impressiō it maketh, written Wisdom. 6. 5. Sodainly will the Lord appeare vnto you:
And ever and anon think upon that saying, which, the Wiser the heart is it lights on, the Deeper impression it makes, written Wisdom. 6. 5. Suddenly will the Lord appear unto you:
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proceede I say, and so long as this your life continueth, continue you this proceeding, to be that vnto his Maiestie, which his excellencie in that his excellent speech which he made in the Parliament house, no doubt in your honourable presence and audience, aduiseth you to be his eyes to see for him, his eares to heare for him:
proceed I say, and so long as this your life Continueth, continue you this proceeding, to be that unto his Majesty, which his excellency in that his excellent speech which he made in the Parliament house, no doubt in your honourable presence and audience, adviseth you to be his eyes to see for him, his ears to hear for him:
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Keepe therfore iudgement, relieue the oppressed, iudge the fatherlesse, defend the cause of the widow, Esay 1. 17. Let that saying of Gregorie Nazianzen be as a magistrates memento vnto you, Quemadmodum leonum & reliquorum animaliū motus non sunt ijdem, ita nec magistratus & populi:
Keep Therefore judgement, relieve the oppressed, judge the fatherless, defend the cause of the widow, Isaiah 1. 17. Let that saying of Gregory Nazianzen be as a Magistrates memento unto you, Quemadmodum leonum & reliquorum animaliū motus non sunt ijdem, ita nec Magistratus & People:
that it may be said of you in regard of your Iudges office, as it is said of Dauid in respect of his kings office, that the spirit of God is come vpon you from that time forward, 1. Sam. 16. 13. Plutarch reporteth in the life of Demosthenes, that it was a saying among the people, that Demosthenes was worthy of the citie, but Demades aboue the citie.
that it may be said of you in regard of your Judges office, as it is said of David in respect of his Kings office, that the Spirit of God is come upon you from that time forward, 1. Sam. 16. 13. Plutarch Reporteth in the life of Demosthenes, that it was a saying among the people, that Demosthenes was worthy of the City, but Demades above the City.
below in this life with riches, wisedom and honour, waiting on your iudgement seates, as sometime they attended on the throne of Salomon: aboue in the life to come with blisse and immortalitie, when your scarlet robes shall be turned into long white robes, your traines of estate into troupes and millions of Saints and Angels:
below in this life with riches, Wisdom and honour, waiting on your judgement seats, as sometime they attended on the throne of Solomon: above in the life to come with bliss and immortality, when your scarlet robes shall be turned into long white robes, your trains of estate into troops and millions of Saints and Angels:
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