The magistrates charter examined, or his duty and dignity opened In a sermon preached at an assises, held at Sarum in the county of Wiltes, on the ninth day of March, last past, 1614. By Bartholomevv Parsons Batchelour in Diuinity, and vicar of Collingborne Kingstone in the diocesse of Sarum.
WHEN Paul and Barnabas, not by their owne power and holinesse, but in the name of Iesus Christ of Nazareth , (as Beter & Iohn professe in a case of the same nature) had cured a man at Lystra, that was so creeple from his mothers wombe, the common multitude seeing the workes of God (for so our Sauiour calleth his Miracles, the workes of his Father ,
WHEN Paul and Barnabas, not by their own power and holiness, but in the name of Iesus christ of Nazareth, (as Beter & John profess in a case of the same nature) had cured a man At Lystra, that was so creeple from his mother's womb, the Common multitude seeing the works of God (for so our Saviour calls his Miracles, the works of his Father,
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and euen the Magi•ians of Pharaoh could finde the finger of God , in the miracles that Moses wrought) done by those that were found in the shape of men, cryed out in the errour of their iudgement, that Gods were come downe to them in the likenesse of men ,
and even the Magi•ians of Pharaoh could find the finger of God, in the Miracles that Moses wrought) done by those that were found in the shape of men, cried out in the error of their judgement, that God's were come down to them in the likeness of men,
But when God the iudge of the whole earth speaketh the word to the sonnes of men to exercise his iudgements, (for the iudgement is not mans but Gods, not for man, but for the Lord ) by his owne voyce in this Scripture, which cannot be broken, (for his honour is in particular giuen to this text ) as by an vnreuocable Patent, hee which calleth those things which be not,
But when God the judge of the Whole earth speaks the word to the Sons of men to exercise his Judgments, (for the judgement is not men but God's, not for man, but for the Lord) by his own voice in this Scripture, which cannot be broken, (for his honour is in particular given to this text) as by an unrevocable Patent, he which calls those things which be not,
and be his vicarij administrando, Vicars in gouerning , by his owne name, Gods, that they bearing his image and superscription (as it were) might be answerable to their Prototypon, be found followers of God in iudging vprightly;
and be his vicarij administrando, Vicars in governing, by his own name, God's, that they bearing his image and superscription (as it were) might be answerable to their Prototypon, be found followers of God in judging uprightly;
and to prepare the way for the following commination, Ye shall die like men, yet (to speake in the vsuall language of this present time) they are in themselues a Patent, a Charter for the giuing and granting of an high honour and office, wherein are obuious to our consideration,
and to prepare the Way for the following commination, You shall die like men, yet (to speak in the usual language of this present time) they Are in themselves a Patent, a Charter for the giving and granting of an high honour and office, wherein Are obvious to our consideration,
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Fourthly, the confirmation and testification hereof (I haue said) being as a teste meipso: or an In cuius rei testimonium has literas fieri fecimus patentes.
Fourthly, the confirmation and testification hereof (I have said) being as a teste meipso: or an In cuius rei testimonium has literas fieri We have done patentes.
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Who hath first giuen vnto God ? On the Granters part, it is ex speciali gratia, what hath any man that hee hath not receiued ? receiued by way of gift, not purchased by way of bargaine and sale.
Who hath First given unto God? On the Granters part, it is ex Speciali Gratia, what hath any man that he hath not received? received by Way of gift, not purchased by Way of bargain and sale.
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why, it is altogether ad voluntatem domini, he putteth downe the mightie from their seat , he remoueth kings and setteth vp kings , hee taketh their glory from them , and none can say vnto him, what dost thou ? Behold then, the highest honour, the weightiest office one of them that flesh and blond can be capable of passed here in a briefe, yet a full;
why, it is altogether ad voluntatem domini, he putteth down the mighty from their seat, he Removeth Kings and sets up Kings, he Takes their glory from them, and none can say unto him, what dost thou? Behold then, the highest honour, the Weightiest office one of them that Flesh and blond can be capable of passed Here in a brief, yet a full;
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The Psalmist speaking in the name of God, in matorem rei fidem & certitudinem, bringeth in the person of God to speake his owne words, I haue. ] For this (I) is that God that standeth in the congregation of the mightie, that iudgeth amongst the Gods , who is King of Kings, and Lord of Lords .
The Psalmist speaking in the name of God, in matorem rei fidem & certitudinem, brings in the person of God to speak his own words, I have. ] For this (I) is that God that Stands in the congregation of the mighty, that Judgeth among the God's, who is King of Kings, and Lord of lords.
This first clause then will affoord vs this ruled case in the law of God, That all Magistracie & ciuil power on earth hath his originall & authority immediatly frō the most high, whose dominion is an euerlasting dominion,
This First clause then will afford us this ruled case in the law of God, That all Magistracy & civil power on earth hath his original & Authority immediately from the most high, whose dominion is an everlasting dominion,
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And that the wisedome of the spirit of God might the better meet with the folly of the phanaticall spirit of an Anabaptist, which saith, Potestates sic à deo, &c that powers are so of God,
And that the Wisdom of the Spirit of God might the better meet with the folly of the Fanatical Spirit of an Anabaptist, which Says, Potestates sic à God, etc. that Powers Are so of God,
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and the powers that be are ordained of God , wherein explicat quomodo dixerit, &c. hee declaclareth how he hath said, that all powers are of God, not certainly as plagues, diseases, warres,
and the Powers that be Are ordained of God, wherein Explains quomodo dixerit, etc. he declaclareth how he hath said, that all Powers Are of God, not Certainly as plagues, diseases, wars,
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Neither doth the spirit of truth, which led the Apostles into all truth, loqui pugnantia speake contrarieties in the mouth of Peter, when it calleth the Magistrate an humane ordinance or creature ,
Neither does the Spirit of truth, which led the Apostles into all truth, loqui pugnantia speak contrarieties in the Mouth of Peter, when it calls the Magistrate an humane Ordinance or creature,
for it is not in regard of the Authour, as if it were deuised by man, humanam ordinationem seu creationem vocat Apostolus Magistratū non causaliter, &c. The Apostle calleth the magistracy an humane ordinance or creature, not in regard of the cause,
for it is not in regard of the Author, as if it were devised by man, humanam ordinationem seu creationem vocat Apostles Magistratū non causaliter, etc. The Apostle calls the magistracy an humane Ordinance or creature, not in regard of the cause,
Impossibile est quod alicui creaturae conueniat creare, saith Thomas Aquinas in another case. It is impossible that power to create should be giuen to any creature.
Impossibile est quod alicui creaturae It is fitting Create, Says Thomas Aquinas in Another case. It is impossible that power to create should be given to any creature.
Cuius iussu homines nascuntur, eius & iussu reges constituuntur , saith Irenaeus, by whose appointment men are borne, by his appointment kings are ordained.
Cuius iussu homines nascuntur, eius & iussu reges constituuntur, Says Irnaeus, by whose appointment men Are born, by his appointment Kings Are ordained.
And although corrupt intruding into the Magistracy be not of God, (as of Ieroboams getting the kingdome of Israel by his owne and the peoples rebellion against their lawfull king Rehoboam, God himselfe saith, They haue set vp kings,
And although corrupt intruding into the Magistracy be not of God, (as of Ieroboams getting the Kingdom of Israel by his own and the peoples rebellion against their lawful King Rehoboam, God himself Says, They have Set up Kings,
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but not by me ) Although the wicked administration of rulers and gouernors, who turne iudgement into worme-wood, oppresse the innocent, defile their streetes with innocent bloud ,
but not by me) Although the wicked administration of Rulers and Governors, who turn judgement into wormwood, oppress the innocent, defile their streets with innocent blood,
and deliuer the holy and iust to be put to death (as Pilate did our Sauiour ) come not downe from the father of lights, (for what fellowship shall the throne of iniquitie which frameth mischiefe by a law, haue with him ?) but is of the corrupt will of man,
and deliver the holy and just to be put to death (as Pilate did our Saviour) come not down from the father of lights, (for what fellowship shall the throne of iniquity which frameth mischief by a law, have with him?) but is of the corrupt will of man,
and the Elders to apprehend him, the power of darknesse ) yet the office & power it selfe, distinguished and set apart from the abuse of the persons, is giuen from aboue,
and the Elders to apprehend him, the power of darkness) yet the office & power it self, distinguished and Set apart from the abuse of the Persons, is given from above,
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yet their power was from him, who hath all power in heauen and earth, their Tenure by his Charter vpon his owne confession here, I haue said. Videmus hic (saith Musculus ) &c. Wee see here that there is no Magistrate which is not of the will and word of God,
yet their power was from him, who hath all power in heaven and earth, their Tenure by his Charter upon his own Confessi Here, I have said. Videmus hic (Says Musculus) etc. we see Here that there is no Magistrate which is not of the will and word of God,
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If any one shall aske me here, Quis negat? Who denieth this? as hee that praised Hercules was asked, quis vituperauit? I could wish from my heart that there were no such root of bitternesse to be found, no tongue heard to speake against the Gods of the earth in this their right.
If any one shall ask me Here, Quis negate? Who Denieth this? as he that praised Hercules was asked, quis vituperauit? I could wish from my heart that there were no such root of bitterness to be found, no tongue herd to speak against the God's of the earth in this their right.
Politica potestas (saith he ) the ciuill power being considered in the generall without descending in particular to Monarchy, Aristocracie, &c. is immediatly from God onely.
Politica potestas (Says he) the civil power being considered in the general without descending in particular to Monarchy, Aristocracy, etc. is immediately from God only.
But spectate importunitatem beluae, see the vnreasonablenesse of the beast, because the Cardinall denied this power to the Pope ordinarily and directly as Pope,
But spectate importunitatem beluae, see the unreasonableness of the beast, Because the Cardinal denied this power to the Pope ordinarily and directly as Pope,
Sixtus Quintus the Pope that then reigned, was so little pleased therewith, that Parum abfuit, he missed but a little of abolishing all his workes by his Papall censure (saith Barclaius ) as the Iesuits told me in good earnest:
Sixtus Quintus the Pope that then reigned, was so little pleased therewith, that Parum abfuit, he missed but a little of abolishing all his works by his Papal censure (Says Barclaius) as the Iesuits told me in good earnest:
For that Pope in his Bull against Henry the third of France, roared out, Se supremam, &c. that hee had supreame authority ouer all Kings and Princes of the whole earth,
For that Pope in his Bull against Henry the third of France, roared out, Se supremam, etc. that he had supreme Authority over all Kings and Princes of the Whole earth,
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and should haue beene shot off against the most Catholicke King, Philip of Spaine (who was haeresis in suo populo, in sua prole vltor , a punisher of heresie in his owne people, in his owne off-spring,
and should have been shot off against the most Catholic King, Philip of Spain (who was Heresy in Sue populo, in sua prole Vltor, a punisher of heresy in his own people, in his own offspring,
and in whose soule hee could hardly finde any sicknesse of heresie) if Sixtus had not beene subita febre sublatus, taken out of the way with a sudden feuer, which how it came about, they that know the policies and poysonings of that generation, can easily imagine.
and in whose soul he could hardly find any sickness of heresy) if Sixtus had not been subita febre sublatus, taken out of the Way with a sudden fever, which how it Come about, they that know the policies and poisonings of that generation, can Easily imagine.
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And before him Gregory the seuenth in his execration against the Emperour Henry the fourth, chalengeth vnto himselfe absolute power on earth, imperia, regna, &c. to take away,
And before him Gregory the Seventh in his execration against the Emperor Henry the fourth, challenges unto himself absolute power on earth, imperia, regna, etc. to take away,
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And being aduised to vse more mildnesse in his proceedings, not so to throw downe Henry from all Imperiall and Royall administration, hee cryed out, When Christ committed his Church to Peter, and said, Feed my sheepe, (excepitne reges?) did hee except Kings? for depriuing and deposing are high poynts of feeding with them.
And being advised to use more mildness in his proceedings, not so to throw down Henry from all Imperial and Royal administration, he cried out, When christ committed his Church to Peter, and said, Feed my sheep, (excepitne reges?) did he except Kings? for depriving and deposing Are high points of feeding with them.
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In it Popes contend, that Imperium subest sacerdotio, the Empery must bee subiect to the Priesthood that Romanus Pontifex, &c. the Pope hath both swords,
In it Popes contend, that Imperium Subset Sacerdotal, the Empery must be Subject to the Priesthood that Romanus Pontifex, etc. the Pope hath both swords,
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Heere are two swords, therefore the Pope hath both swords: I haue set thee ouer Nations and Kingdomes, to roote out and to pull downe, &c. therefore, the Pope is ouer Kingdomes, to pull them downe, translate and giue them to whom hee will.
Here Are two swords, Therefore the Pope hath both swords: I have Set thee over nations and Kingdoms, to root out and to pull down, etc. Therefore, the Pope is over Kingdoms, to pull them down, translate and give them to whom he will.
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And Antoninus applyeth that of the Psalme, Thou hast put all things vnder his feete , to the Pope, interpreting Sheepe, to be Christians both Kings and Subiects;
And Antoninus Applieth that of the Psalm, Thou hast put all things under his feet, to the Pope, interpreting Sheep, to be Christians both Kings and Subjects;
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And one of them is bold to say, Non videretur, &c. Our Lord should not seeme to haue beene discreete (that I may speake with reuerence of him) vnlesse hee had left one such behind that could do all these things:
And one of them is bold to say, Non videretur, etc. Our Lord should not seem to have been discreet (that I may speak with Reverence of him) unless he had left one such behind that could do all these things:
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and so setting it on their heads, and hauing thus Crowned the Emperour, hee stroke it off againe with his foote, to shew that he had power to depose him Which if it be so, what validity is there in Gods Charter heere,
and so setting it on their Heads, and having thus Crowned the Emperor, he stroke it off again with his foot, to show that he had power to depose him Which if it be so, what validity is there in God's Charter Here,
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if it may be giuen and taken away by the Pope? And must there not bee an Index ex purgatorius, to wipe out the sentences of Antiquity that sound to the contrary, maintaine that earthly Gods hold of none but the heauenly, are inferiour to none but him, to be iudged by none but him? Colimus Imperatorem (saith Tertullian ) Wee honour the Emperour as a man next vnto God,
if it may be given and taken away by the Pope? And must there not be an Index ex purgatorius, to wipe out the sentences of Antiquity that found to the contrary, maintain that earthly God's hold of none but the heavenly, Are inferior to none but him, to be judged by none but him? We worship Imperatorem (Says Tertullian) we honour the Emperor as a man next unto God,
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But as for this transcendent power which the Pope assumeth ouer all Kings and Princes, which hold their Crowne and Scepter, Authority and Power, onely from God,
But as for this transcendent power which the Pope assumeth over all Kings and Princes, which hold their Crown and Sceptre, authority and Power, only from God,
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whether hee challenge it directly, or indirectly (the difference betweene which, is, in via & modo, non in vi & efficacia , in the way and manner, not in the force and efficacie.) Let all that feare God,
whither he challenge it directly, or indirectly (the difference between which, is, in via & modo, non in vi & Efficacy, in the Way and manner, not in the force and efficacy.) Let all that Fear God,
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I said before, that there were many aduersaries which infringer this Charter: The Magistrates immediate power from God is crucifyed betweene theeues on the other side also:
I said before, that there were many Adversaries which infringer this Charter: The Magistrates immediate power from God is Crucified between thieves on the other side also:
as well as his institution, and the deliuerance and seisin, is from God, as well as the gift, Trado, I deliuer all these Countries into the hands of Nebuchadnezzar my seruant , Their raigning is as well by God as from God:
as well as his Institution, and the deliverance and seisin, is from God, as well as the gift, Trade, I deliver all these Countries into the hands of Nebuchadnezzar my servant, Their reigning is as well by God as from God:
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That I haue beene so long in pleading this immediate power from God out of this clause of the Charter, I may say to these times that both teach and doe against this,
That I have been so long in pleading this immediate power from God out of this clause of the Charter, I may say to these times that both teach and do against this,
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one of thē cannot be without the other, no Grantor, but with reference to a Grantee, Yee are. ] Now these, [ Yee ] are not onely Principalities , the highest Magistrates, the supreme ,
one of them cannot be without the other, no Grantor, but with Referente to a Grantee, Ye Are. ] Now these, [ Ye ] Are not only Principalities, the highest Magistrates, the supreme,
For Princes must haue many eyes to see withall, many hands to worke withall , they being not able to beare their whole people alone , nor their cumbrance and strife , must haue subordinate Rulers, that must beare the burthen with them;
For Princes must have many eyes to see withal, many hands to work withal, they being not able to bear their Whole people alone, nor their cumbrance and strife, must have subordinate Rulers, that must bear the burden with them;
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so God vouchsafeth them heere, Partem honoris, part of the honour, and ioyneth them Patentees heere together, giuing to these subordinate Rulers and Iudges (for to them particularly doth this word of God here come ) his Name, his Office, his Seate, the execution of iudgement in his stead :
so God vouchsafeth them Here, Partem Honoris, part of the honour, and Joineth them Patentees Here together, giving to these subordinate Rulers and Judges (for to them particularly does this word of God Here come) his Name, his Office, his Seat, the execution of judgement in his stead:
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So that sacred annointing vnto Soueraignety and Gouernement, which is by God himselfe powred on the highest Magistrate (who is the head not onely of the people ,
So that sacred anointing unto Sovereignty and Government, which is by God himself poured on the highest Magistrate (who is the head not only of the people,
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as being most materiall, most pertinent to this time and occasion, which is the grant it selfe, the Honour and Office heere giuen and granted, Yee are Gods. ]
as being most material, most pertinent to this time and occasion, which is the grant it self, the Honour and Office Here given and granted, Ye Are God's ]
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Moses that taught the Israelites to acknowledge one God , against the NONLATINALPHABET, the many Gods of the Heathen, biddeth them that in all matters of trespasse, both parties come before the Elohim, the Gods, the Magistrates .
Moses that taught the Israelites to acknowledge one God, against the, the many God's of the Heathen, bids them that in all matters of trespass, both parties come before the Elohim, the God's, the Magistrates.
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They are, as Musculus saith, Non natura Dij, &c. Not Gods by Nature, but for their authority to rule and iudge, the Maiestie and dignitie whereof hath verily some Diuine thing in it:
They Are, as Musculus Says, Non Nature Dij, etc. Not God's by Nature, but for their Authority to Rule and judge, the Majesty and dignity whereof hath verily Some Divine thing in it:
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So they might striue also to be NONLATINALPHABET liuely images of God , In ipso iudicandi munere (as Musculus speaketh ) in the very office of iudging;
So they might strive also to be lively Images of God, In ipso iudicandi munere (as Musculus speaks) in the very office of judging;
Heere then is both an Honour and an Office conueied to them in this grant, both Honos and Onus, both praeesse and prodesse, both Dignity and Duty. Their Honour to bee Gods Lieutenants, represent his Person, sit in his Seate, iudge in his Name;
Here then is both an Honour and an Office conveyed to them in this grant, both Honos and Onus, both Presse and Profits, both Dignity and Duty. Their Honour to be God's Lieutenants, represent his Person, fit in his Seat, judge in his Name;
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First, the Honour that God here giueth them, to carry his Name, to represent his Person, to bee his NONLATINALPHABET Officers, is like a Memento, as the voyce of a Cryer, to sound out wholesome admonitions and instructions, either to themselues, or to others:
First, the Honour that God Here gives them, to carry his Name, to represent his Person, to be his Officers, is like a Memento, as the voice of a Crier, to found out wholesome admonitions and instructions, either to themselves, or to Others:
To themselues, aurem vellit & admonet, it pulleth them by the eare and admonisheth them, that being Gods Lieutenants, Vicegerents, they must one day come to their Redde Rationem, giue an account ;
To themselves, Ear vellit & Admonet, it pulls them by the ear and Admonisheth them, that being God's Lieutenants, Vicegerents, they must one day come to their Red Rationem, give an account;
E• erit horribilius, quò prae caeteris peccare possunt liberius (saith one :) It shall bee so much the more terrible for them, by how much they may sinne more freely then other men:
E• erit horribilius, quò Prae caeteris Peccare possunt Liberius (Says one:) It shall be so much the more terrible for them, by how much they may sin more freely then other men:
For it is a plaine inference of the Apostle, that since hee is the minister of God, representing his Person in iudgement, ministring iudgement in his name and place,
For it is a plain Inference of the Apostle, that since he is the minister of God, representing his Person in judgement, ministering judgement in his name and place,
For that this was the subiection of Antiquitie: take one instance for all: Iulian was infidelis Imperator, &c. (saith Austen ) an infidell Emperour, an Apostata, wicked, an idolater:
For that this was the subjection of Antiquity: take one instance for all: Iulian was Infidels Imperator, etc. (Says Austen) an infidel Emperor, an Apostata, wicked, an idolater:
They did distinguish their eternall Lord from their temporall Lord, and yet for their eternal Lords sake, they were subiect also to their temporall Lord.
They did distinguish their Eternal Lord from their temporal Lord, and yet for their Eternal lords sake, they were Subject also to their temporal Lord.
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Whereby we may see what to iudge of Bellarmines diuinitie when he saith, Quod si Christiani olim, &c. But if Christians heretofore did not depose Nero,
Whereby we may see what to judge of Bellarmines divinity when he Says, Quod si Christians Once, etc. But if Christians heretofore did not depose Nero,
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and Dioclesian, and Iulian the Apostata, &c. it was because they lacked temporall strength: the one saith, they were subiect for their eternall Lords sake:
and Diocletian, and Iulian the Apostata, etc. it was Because they lacked temporal strength: the one Says, they were Subject for their Eternal lords sake:
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the other, they were subiect, did not depose for want of temporall strength. Againe, here is admonition for some speciall persons, at such speciall times as these are,
the other, they were Subject, did not depose for want of temporal strength. Again, Here is admonition for Some special Persons, At such special times as these Are,
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and for Iuries that are to bring in verdicts, to carry themselues as in the presence of God, to doe nothing before Gods Lieuetenants, which they would not doe before God himselfe, whose the iudgement is,
and for Juries that Are to bring in verdicts, to carry themselves as in the presence of God, to do nothing before God's Lieutenants, which they would not do before God himself, whose the judgement is,
For wouldst thou haue him a patron of thine iniquity, the habitation of whose seat is equitie an iustice , the scepter of whose kingdom is a scepter of righteousnesse ? Wouldst thou haue the iudge of the whole earth deale vnrighteously in thy particular? Art thou an Aduocate to plead and prosecute matters? consider that thou standest before the God of truth,
For Wouldst thou have him a patron of thine iniquity, the habitation of whose seat is equity an Justice, the sceptre of whose Kingdom is a sceptre of righteousness? Wouldst thou have the judge of the Whole earth deal unrighteously in thy particular? Art thou an Advocate to plead and prosecute matters? Consider that thou Standest before the God of truth,
& shouldst do nothing against the truth , that thou shouldst not nimium altereando, by too much wrangling with thine opposite, endeuour as the old Greeke Sophisters were wont, NONLATINALPHABET, to make the worse side the better;
& Shouldst do nothing against the truth, that thou Shouldst not Nimium altereando, by too much wrangling with thine opposite, endeavour as the old Greek Sophisters were wont,, to make the Worse side the better;
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not bee like that Rhetoritian that could Mirificè res exiguas verbis amplifie are , wonderfully amplifie small matters with his words, whom Agesilaus thought no more commendable for it,
not be like that Rhetorician that could Mirificè Rest exiguas verbis amplify Are, wonderfully amplify small matters with his words, whom Agesilaus Thought no more commendable for it,
but rather that thou shouldst with Iob in the gate be an eye to the blinde, that cannot see their right, a mouth to the dumbe, that cannot tell their owne tale,
but rather that thou Shouldst with Job in the gate be an eye to the blind, that cannot see their right, a Mouth to the dumb, that cannot tell their own tale,
Take not then a knowne, manifest cuill cause in hand, Iustus aduocatus à nullo iniustas caus as accipit A iust Aduocate will not retaine vniust causes of any one.
Take not then a known, manifest cuill cause in hand, Justus aduocatus à nullo iniustas cause as accipit A just Advocate will not retain unjust Causes of any one.
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Be not as those Aduocates of the Romish Court, of whom Bernard complained , Hi sunt &c. These are they that haue taught their tongues to speake lies, glib-tongued against righteousnesse, skilfull to defend falshood, wise to doe euill, eloquent to oppugne the truth.
Be not as those Advocates of the Romish Court, of whom Bernard complained, Him sunt etc. These Are they that have taught their tongues to speak lies, glib-tongued against righteousness, skilful to defend falsehood, wise to do evil, eloquent to oppugn the truth.
Art thou a witnesse to testifie a. truth, to giue in euidence? remember that the iudgement is his whose wayes are truth, who is God that cannot lie , who hateth a false witnesse that speaketh lies ,
Art thou a witness to testify a. truth, to give in evidence? Remember that the judgement is his whose ways Are truth, who is God that cannot lie, who hates a false witness that speaks lies,
wrest no mans words from his meaning, as the false witnesses did our Sauiours , much lesse rise not vp a false witnesse to lay to any mans charge things that he neuer did .
wrest no men words from his meaning, as the false Witnesses did our Saviour's, much less rise not up a false witness to lay to any men charge things that he never did.
and thy conscience too, to doe it, not onely with eye-seruice, as a man-pleaser, but in singlenesse of heart, fearing God , to doe it heartily, not vnto men,
and thy conscience too, to do it, not only with eyeservice, as a man-pleaser, but in singleness of heart, fearing God, to do it heartily, not unto men,
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Straine not out gnats then, neither swallow downe Camels, binde not heauy burthens, but proportion thy verdicts according to the equitie of Gods law, which is, That the stripes be according to the fault :
Strain not out gnats then, neither swallow down Camels, bind not heavy burdens, but proportion thy verdicts according to the equity of God's law, which is, That the stripes be according to the fault:
And especially, let not foolish pity preuaile with thee for the acquitting of wilfull & wicked murtherers, that now-a-dayes spill mens pretious bloud like water on euery side.
And especially, let not foolish pity prevail with thee for the acquitting of wilful & wicked murderers, that nowadays spill men's precious blood like water on every side.
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For if it were not commendable in the Mid-wiues of Egypt to lie for the sauing of innocent infants , it is abhominable in thee to bring in a lying verdict (if it could be a verdict) for the freeing of bloudy miscreants.
For if it were not commendable in the Midwives of Egypt to lie for the Saving of innocent Infants, it is abominable in thee to bring in a lying verdict (if it could be a verdict) for the freeing of bloody miscreants.
and bee not rash with thy mouth to say Sibboleth for Shibboleth , manslaughter for wilful murther, which defileth a land, so that it cannot be cleansed of the bloud that is shed therin,
and be not rash with thy Mouth to say Sibboleth for Shibboleth, manslaughter for wilful murder, which Defileth a land, so that it cannot be cleansed of the blood that is shed therein,
And sure I am, that Pittacus, and heathen Law-giuer , ordained, that if a drunken man (which hath lesse vse of reason then one in a suddaine rage) should smite another, hee should suffer double as much punishment as if he had done the same being sober.
And sure I am, that Pittacus, and heathen Lawgiver, ordained, that if a drunken man (which hath less use of reason then one in a sudden rage) should smite Another, he should suffer double as much punishment as if he had done the same being Sobrium.
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and to represent his person, claimeth a correspondent duty on their parts, to be his Antitypa, fashioning themselues like to him their type and samplar, to be his NONLATINALPHABET, Images, imitating and expressing in their seuerall orbes and iurisdictions, the wisdome, iustice, elemency,
and to represent his person, claimeth a correspondent duty on their parts, to be his Antitype, fashioning themselves like to him their type and sampler, to be his, Images, imitating and expressing in their several orbs and jurisdictions, the Wisdom, Justice, clemency,
And the petty Gods of the earth must be wise in discerning betweene bloud and bloud, betweene plea and plea, betweene stroke and stroke, betweene all controuersies in the gate;
And the Petty God's of the earth must be wise in discerning between blood and blood, between plea and plea, between stroke and stroke, between all controversies in the gate;
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Therfore Salomon at his first comming to sit on the throne of Israel, prayeth for an vnderstanding heart, to iudge the people, to discerne betweene good and bad .
Therefore Solomon At his First coming to fit on the throne of Israel, Prayeth for an understanding heart, to judge the people, to discern between good and bad.
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Ignorantia indicis, calamitas innocentis (saith Austine .) Pergin istuc prius dijuidicare quam scis quid veri sit, could the Comick say, Goest thou about to iudge this matter before thou knowest what the truth is? And for helpes and props of their wisdome herein, they must first heare euery cause (for doth our law iudge any man before it heare him,
Ignorantia indicis, Calamity innocentis (Says Augustine.) Pergin istuc prius dijuidicare quam Scis quid very fit, could the Comic say, Goest thou about to judge this matter before thou Knowest what the truth is? And for helps and props of their Wisdom herein, they must First hear every cause (for does our law judge any man before it hear him,
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See that thou iudge no cause in hand, Before boths talke thou vnderstand. Otherwise, Qui statuit aliquid, parte inaudita altera, Aequum licet statuerit, haud aequis fuerit .
See that thou judge no cause in hand, Before boths talk thou understand. Otherwise, Qui statuit Aliquid, parte inaudita altera, Aequum licet statuerit, haud aequis fuerit.
Another property of the high God, which the Gods and Iudges of the earth must imitate, is his Iustice: Hee, the Iudge of the whole earth, will do right , his iudgement is NONLATINALPHABET, a righteous iudgement and hee himselfe is: NONLATINALPHABET that righteour Iudge .
another property of the high God, which the God's and Judges of the earth must imitate, is his justice: He, the Judge of the Whole earth, will do right, his judgement is, a righteous judgement and he himself is: that righteour Judge.
Moses the high Magistrate in Israel, chargeth the vnder Magistrates, to do none vnrighteousnesse in iudgement , to iudge righteously betweene a man and his brother:
Moses the high Magistrate in Israel, charges thee under Magistrates, to do none unrighteousness in judgement, to judge righteously between a man and his brother:
Of this, the Scepter, the Mase that is carryed before them, is an Hieroglyphicke, NONLATINALPHABET (saith Basil ) The Scepter carryeth a kind of instruction with it;
Of this, the Sceptre, the Maze that is carried before them, is an Hieroglyphe, (Says Basil) The Sceptre Carrieth a kind of instruction with it;
Of bribes, not onely not taking gifts , and so cleansing their hands (for which cause Antiquity painted Iudges withouthands ) but also hating couetousnesse , and so purging their hearts.
Of Bribes, not only not taking Gifts, and so cleansing their hands (for which cause Antiquity painted Judges withouthands) but also hating covetousness, and so purging their hearts.
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And which some happily would thinke tolerable, Qui recte iudicat, &c. (saith Isidore ) Hee that iudgeth rightly, and for that looketh for a reward of recompence is a trespasser against God,
And which Some happily would think tolerable, Qui recte iudicat, etc. (Says Isidore) He that Judgeth rightly, and for that looks for a reward of recompense is a trespasser against God,
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Of affections, doing nothing for respect of persons (for which cause in old time, obducto velo iudicabant, they iudged hauing a veyle ouer them , and the bare causes were iudged without any mention of the persons ) putting of all affections of feare, which will make them loath to displease;
Of affections, doing nothing for respect of Persons (for which cause in old time, obducto Velo iudicabant, they judged having a veil over them, and the bore Causes were judged without any mention of the Persons) putting of all affections of Fear, which will make them loath to displease;
The Wise man forbiddeth to bee too seuere : Acerbis iudicijs, magis vastatur quā corrigitur ciuitas; saith Salust: A Citie is rather ruinated then reformed, by sharpe Iudgements.
The Wise man forbiddeth to be too severe: Acerbis Iudicijs, magis vastatur quā corrigitur Cities; Says Sallust: A city is rather ruinated then reformed, by sharp Judgments.
Babylons iudgement will assuredly light vpon her, because the Lord is strong that iudgeth her : And the earthly Gods must bee men of courage , strong, and shew themselues like men ;
Babylons judgement will assuredly Light upon her, Because the Lord is strong that Judgeth her: And the earthly God's must be men of courage, strong, and show themselves like men;
not bearing the sword in vaine against any, euen the great Ones, nor suffering wholesome Lawes to be like spider webs, which do infirmiora animalia retinere valentiora transmittere (as Anacharsis said ) Hold the weaker creatures, but let the stronger passe through;
not bearing the sword in vain against any, even the great Ones, nor suffering wholesome Laws to be like spider webs, which do infirmiora animalia retinere valentiora transmittere (as Anacharsis said) Hold the Weaker creatures, but let the Stronger pass through;
but euen taking an order for bloudy Ioabs, cursing Shemies, treacherous Absoloms, aspiring Adoniahs, and punishing sinne as well in the necke and shoulders,
but even taking an order for bloody Ioabs, cursing Schemes, treacherous Absoloms, aspiring Adoniahs, and punishing sin as well in the neck and shoulders,
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Now in all these properties, I may say with Paul, I haue nothing to accuse my nation of , I haue nothing to lay to the charge of our reuerend Iudges heere present :
Now in all these properties, I may say with Paul, I have nothing to accuse my Nation of, I have nothing to lay to the charge of our reverend Judges Here present:
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I cannot (God be thanked) vpbraid you, as Paul did the Corinthians; with going to Law NONLATINALPHABET before vnbeleeuing Magistrates, infidels for their faith,
I cannot (God be thanked) upbraid you, as Paul did the Corinthians; with going to Law before unbelieving Magistrates, Infidels for their faith,
that with Iob, Where they know not the cause, they search it out diligently, are fathers to the poore, breake the iawes of the wicked, plucke the prey out of their teeth, put on righteousnesse as a garment,
that with Job, Where they know not the cause, they search it out diligently, Are Father's to the poor, break the Jaws of the wicked, pluck the prey out of their teeth, put on righteousness as a garment,
as you run well, so finish your course, that the Lord Iesus, that righteous Iudge, who hath honoured you heere with his name and Throne, may honour you hereafter with a Crowne in corruptible,
as you run well, so finish your course, that the Lord Iesus, that righteous Judge, who hath honoured you Here with his name and Throne, may honour you hereafter with a Crown in corruptible,
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