Ye shall haue no respect of persons in iudgement, but shall heare the small as well as the great, ye shall not feare the face of man, for the iudgement is Gods.
You shall have no respect of Persons in judgement, but shall hear the small as well as the great, you shall not Fear the face of man, for the judgement is God's
What should one Magistrate, Moses, doe with such a multitude? A Common-wealth, yea such an one as hath a Church for a title of perfection added to it, will not alwayes liue in harmony;
What should one Magistrate, Moses, do with such a multitude? A Commonwealth, yea such an one as hath a Church for a title of perfection added to it, will not always live in harmony;
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How can I? Though Moses got morall learning enough in Egypt, yea Heauen acknowledged him for her Disciple, God vpon mount Sinah face to face teaching him misteries for Religion, maximes for policie, informing him, inspiring him,
How can I? Though Moses god moral learning enough in Egypt, yea Heaven acknowledged him for her Disciple, God upon mount Sina face to face teaching him Mysteres for Religion, maxims for policy, informing him, inspiring him,
Now for these hee desireth that Moses might be found in euery one, that as Christ when he went vp to heauen, dedit Alium se, for the gouernment of his Church, He gaue another like himselfe;
Now for these he Desires that Moses might be found in every one, that as christ when he went up to heaven, dedit Alium se, for the government of his Church, He gave Another like himself;
So Moses being to share his gouernment, he would connay (if it were possible) a seuerall Moses into euery iurisdiction, that euery one might resemble his patterne; therefore he chose men as nigh as he can of his owne endowments, and int••rity; Wise, and knowne men.
So Moses being to share his government, he would connay (if it were possible) a several Moses into every jurisdiction, that every one might resemble his pattern; Therefore he chosen men as High as he can of his own endowments, and int••rity; Wise, and known men.
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for what should people doe with stupid, or sordid Magistrates? no, this were to make the Magistrate himselfe a Burthen. Magistrates not throughly qualified, are but daily eye-sores to the people,
for what should people do with stupid, or sordid Magistrates? no, this were to make the Magistrate himself a Burden. Magistrates not thoroughly qualified, Are but daily eyesores to the people,
Therefore Moses himselfe Wise and knowne, herein shewes both his wit, and grace in getting perfect extracts of himselfe, persons that should carry in them viue characters of his worth;
Therefore Moses himself Wise and known, herein shows both his wit, and grace in getting perfect extracts of himself, Persons that should carry in them vive characters of his worth;
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Well, these being the men designed deputed, why goe they not abroad to shew their lustre? no, they want one thing still, to heare a Charge; to heare a Charge, that must beare a Charge; and Moses was not more curious in his choise,
Well, these being the men designed deputed, why go they not abroad to show their lustre? no, they want one thing still, to hear a Charge; to hear a Charge, that must bear a Charge; and Moses was not more curious in his choice,
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then hee is solemne in his Charge; for how exactly, pointly doth he here descant vpon gouernment in her prime? Heare the controuersies of your brethren, iudge righteously betweene euery man,
then he is solemn in his Charge; for how exactly, pointly does he Here descant upon government in her prime? Hear the controversies of your brothers, judge righteously between every man,
but to the great God; his is the calling, his the Iudgement. The Iudgement is Gods. J charged the Iudges, &c. In the words obserue. 1. An enforcement.
but to the great God; his is the calling, his the Judgement. The Judgement is God's J charged the Judges, etc. In the words observe. 1. an enforcement.
Yee shall haue no respect of persons in iudgement, but shall heare the small aswell as the great, yee shall not feare the face of man. 3. An Inducement. For the iudgement is Gods. First for the Inforcement.
Ye shall have no respect of Persons in judgement, but shall hear the small aswell as the great, ye shall not Fear the face of man. 3. an Inducement. For the judgement is God's First for the Enforcement.
Iustice is the forme of it, therefore not to liue in conformity to it is to abandon that that giues due proportiō to all things, Iustice; it imports the nature of a Debt, and bee stands vnder the hazard of attaching, that payes not his debts.
justice is the Form of it, Therefore not to live in conformity to it is to abandon that that gives due proportion to all things, justice; it imports the nature of a Debt, and bee Stands under the hazard of attaching, that pays not his debts.
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as in Mount Sinah when God would not bee eyed by man no further then hee reuealed himselfe, to represse curiosity, Charge the people (saith God) that they breake not their bounds to goe vp to the Lord to gaze;
as in Mount Sina when God would not be eyed by man no further then he revealed himself, to repress curiosity, Charge the people (Says God) that they break not their bounds to go up to the Lord to gaze;
and enchantments of Courtpompes, but that they might goe on as men stablished in the truth, and mortified towards all worldly delights, Christ charged his disciples saying, Beware of the leaven of the Pharisees, and Herod.
and enchantments of Courtpompes, but that they might go on as men established in the truth, and mortified towards all worldly delights, christ charged his Disciples saying, Beware of the leaven of the Pharisees, and Herod.
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And that Worldlings might neither be proud, nor penuriovs, Charge them that are rich in this world that they be not high minded, &c. And that they be ready to distribute & communicate.
And that Worldlings might neither be proud, nor penuriovs, Charge them that Are rich in this world that they be not high minded, etc. And that they be ready to distribute & communicate.
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And Timothy himself that he might vse fidelity & sedulity in his caling, saith Paul, I charge thee before God and the Lord Iesus Christ who shall iudge both the quick and the dead at his appearance, Preach the word, bee instant in season, and out of season.
And Timothy himself that he might use Fidis & sedulity in his calling, Says Paul, I charge thee before God and the Lord Iesus christ who shall judge both the quick and the dead At his appearance, Preach the word, be instant in season, and out of season.
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So that Moses here doth not vse any weake inducement, but a strong Enforcement. I charged, saith Moses. This serues to exhort, them whom this most concernes not to vilifie, howsoeuer not to nullifie the force of a Charge; but with eares tingling to heare the tenure of it,
So that Moses Here does not use any weak inducement, but a strong Enforcement. I charged, Says Moses. This serves to exhort, them whom this most concerns not to vilify, howsoever not to nullify the force of a Charge; but with ears tingling to hear the tenure of it,
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and hearts melting to satisfie the sanctions of it. One word the Hebrewes put for a Charge comes of a word that signifies a Goad; as if a Charge should be as a Goad to force to obedience.
and hearts melting to satisfy the sanctions of it. One word the Hebrews put for a Charge comes of a word that signifies a Goad; as if a Charge should be as a Goad to force to Obedience.
From whence obserue, that it is not to breake compasse vpon very Iudges to impose a Charge. For is it impossible for them to haue their checkes in gouernment? may there not bee even a Reprobate vnder the scarlet Robes? hath the furnace of hell had neuer a fire-brand from the Tribunall? doth the Compasser forbeare to tempt where hee sees the ballance of iustice held out? no, the Serpent hath profestenmity to all the Womans seed, wheresoeuer the Deuill finds concupiscence to lodge, he endeauours to make it his port-hole to enter at.
From whence observe, that it is not to break compass upon very Judges to impose a Charge. For is it impossible for them to have their Checks in government? may there not be even a Reprobate under the scarlet Robes? hath the furnace of hell had never a firebrand from the Tribunal? does the Compasser forbear to tempt where he sees the balance of Justice held out? no, the Serpent hath profestenmity to all the Woman's seed, wheresoever the devil finds concupiscence to lodge, he endeavours to make it his porthole to enter At.
there may bee in vs righteousnesse which (they call) the righteousnesse of the cause, but not of the person; the exercise of new-obedience may bee in vs, but not the exactnesse;
there may be in us righteousness which (they call) the righteousness of the cause, but not of the person; the exercise of new-obedience may be in us, but not the exactness;
Shew mee that friend of God that dare plead inviolablenesse of affection tewards his Maker, no hee might then goe set vp a ladder and goe alone into heauen, as Constantine told Acesius, the strict Novatian Bishop;
Show me that friend of God that Dare plead inviolableness of affection tewards his Maker, no he might then go Set up a ladder and go alone into heaven, as Constantine told Acesius, the strict Novatian Bishop;
Doe wee neuer read of wicked Iudges? yes, the sonnes of Samuel, were Iudges, but did they not translate judgement? or turne the outside of it? what should I terme it? they peruerted it;
Do we never read of wicked Judges? yes, the Sons of Samuel, were Judges, but did they not translate judgement? or turn the outside of it? what should I term it? they perverted it;
as if the ioynts of it had beene taken out, and iudgement did not goe forth, as if it had layen bedrid at the Bench. Remember yee not the saying of Solomon? I saw vnder the Sunne the place of iudgement where was wickednesse, and the place of iustice where was iniquity;
as if the Joints of it had been taken out, and judgement did not go forth, as if it had lain bedrid At the Bench. remember ye not the saying of Solomon? I saw under the Sun the place of judgement where was wickedness, and the place of Justice where was iniquity;
The face of all parts stands in most danger of a skarre, the tops of houses are most subject to gunne shot, the fairest fruit is most likely to bee plucked;
The face of all parts Stands in most danger of a skarre, the tops of houses Are most Subject to gun shot, the Fairest fruit is most likely to be plucked;
Oh therefore know your feet to stand but in slippery places, shake your hearts and feele in them the dregs of naturall corruption, looke towards your Tribunals,
O Therefore know your feet to stand but in slippery places, shake your hearts and feel in them the dregs of natural corruption, look towards your Tribunals,
Oh therefore let not the blood rise in your faces, much lesse boyle in your hearts, that any expergefactory aduertisements should bee deliuered to you;
O Therefore let not the blood rise in your faces, much less boil in your hearts, that any expergefactory advertisements should be Delivered to you;
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But vpon this I need not to insist, for these are knowen to bee no blind Iudges, beyond expectation they haue giuen satisfaction to the Countrey concerning their wisedome;
But upon this I need not to insist, for these Are known to be no blind Judges, beyond expectation they have given satisfaction to the Country Concerning their Wisdom;
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For knowledge belongs to the vnderstanding, action properly to the will, and should the Iudges vnderstanding bee furnished, and his will haue no exercise? Action intimates the beginning of motion;
For knowledge belongs to the understanding, actium properly to the will, and should the Judges understanding be furnished, and his will have no exercise? Actium intimates the beginning of motion;
what therefore should a Iudge neuer moue, but onely grow vp in knowledge? this were like one that should waxe vp to mans stature, but never stirre foot;
what Therefore should a Judge never move, but only grow up in knowledge? this were like one that should wax up to men stature, but never stir foot;
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therefore as a Iudge hath gotten the strength of his limmes in knowledge, so hee should moue in correcting those vices that his vnderstanding directs him to take knowledge of;
Therefore as a Judge hath got the strength of his limbs in knowledge, so he should move in correcting those vices that his understanding directs him to take knowledge of;
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A Iudge must not onely bee profound in his owne grounds, nor bee expert onely to deliuer a Charge (which notwithstanding is a rare ingeny) but hee must giue Malefactours their deserued doome, draw blood from ranke-spirited liuers, and shew to the world that Iustice hath her edge;
A Judge must not only be profound in his own grounds, nor be expert only to deliver a Charge (which notwithstanding is a rare ingeny) but he must give Malefactors their deserved doom, draw blood from ranke-spirited livers, and show to the world that justice hath her edge;
A Iudge must bee endewed with the same affection, that Law-giuers themselues were, that their lawes may not remaine onely in peeces of paper but bee written in capitall Letters vpon offenders backes;
A Judge must be endued with the same affection, that Lawgivers themselves were, that their laws may not remain only in Pieces of paper but bee written in capital Letters upon offenders backs;
It is as evill (saith Cato ) not to punish an high offence, as not to requite a great good turne, Lawes not executed are like Lyons chained vp, Canons mounted vpon the walls of a Citie never discharged, potions in the Apothecaries shop neuer administred, Isocrates would teach one learning for a small matter,
It is as evil (Says Cato) not to Punish an high offence, as not to requite a great good turn, Laws not executed Are like Lyons chained up, Canonas mounted upon the walls of a city never discharged, potions in the Apothecaries shop never administered, Isocra would teach one learning for a small matter,
for else they shall seeme but Sages to the people, not fully Iudges; oh therefore let every artery of your hearts, abound with the spirit of magnanimity,
for Else they shall seem but Sages to the people, not Fully Judges; o Therefore let every artery of your hearts, abound with the Spirit of magnanimity,
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but made it the cleaner, as Chrysostome sayd of Phinees; oh therefore, euen deuote your selues to suppresse wicked liuers, which are nothing else but the scandals of Religion,
but made it the cleaner, as Chrysostom said of Phinehas; o Therefore, even devote your selves to suppress wicked livers, which Are nothing Else but the scandals of Religion,
yea, let the reformation of the corruptions, and the exorbitances of the times bee so deepely fixed in your hearts, that yee count euery enormious incorrigible offender that ye leaue behind you vnpunished, a blemish to your Tribunall.
yea, let the Reformation of the corruptions, and the exorbitances of the times be so deeply fixed in your hearts, that ye count every enormous incorrigible offender that you leave behind you unpunished, a blemish to your Tribunal.
He not onely punished offenders brought before him, but made it his study and care to discouer Latitants, Yea, at his cost and charge searched them out;
He not only punished offenders brought before him, but made it his study and care to discover Latitants, Yea, At his cost and charge searched them out;
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As Cassius, when hee was wished by the Caldean Astrologer, not to fight whilest the signe was in Scorpio. I feare not (saith he) Scorpio, but the Archers, (Hee meant the Parthians ) So hee feared not the greatest Scorpion in the world,
As Cassius, when he was wished by the Chaldean Astrologer, not to fight whilst the Signen was in Scorpio. I Fear not (Says he) Scorpio, but the Archers, (He meant the Parthians) So he feared not the greatest Scorpion in the world,
as Perdicas brake into a Lyonnesses den, and tooke away her whelps; yea the more dangerous the offender was, the greater was his pleasure to encounter him,
as Perdicas brake into a Lyonnesses den, and took away her whelps; yea the more dangerous the offender was, the greater was his pleasure to encounter him,
as when one told Leonides, that he now had enemies indeed to fight with, for the multitude of their arrowes was such, that they would euen darken the light of the Sunne-beames;
as when one told Leonides, that he now had enemies indeed to fight with, for the multitude of their arrows was such, that they would even darken the Light of the Sunbeams;
and might as deseruedly haue had the firname of Couragious, as euer Aristides had of Iust. The veines of the Country haue stil in them the better blood for that Surgeon, the lights of the Nation yet shine the brightlier for that Golden Snuffer. He lived with affections of thousands,
and might as deservedly have had the firname of Courageous, as ever Aristides had of Just The Veins of the Country have still in them the better blood for that Surgeon, the lights of the nation yet shine the brightlier for that Golden Snuffer. He lived with affections of thousands,
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the sight of the Common-wealth stabbed through with so many murthers, is as hideous as the sight of Iulius Caesars Robe was to the Senate-house, stabbed through with so many holes;
the sighed of the Commonwealth stabbed through with so many murders, is as hideous as the sighed of Julius Caesars Robe was to the Senate-house, stabbed through with so many holes;
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the price of murther being accounted with these, but the purchasing of a Pardon (if it could bee gotten) or a voyage for a while beyond Seas; the clipping of the Kings coyne seemes more odious and dangerous in the murtherers account,
the price of murder being accounted with these, but the purchasing of a Pardon (if it could be got) or a voyage for a while beyond Seas; the clipping of the Kings coin seems more odious and dangerous in the murderers account,
and not goe bleeding to their graves? No, let neither mediation of friends, nor the sight of a scutchion make the Iudges heart relent from striking the cut-throats sword into his owne bowels.
and not go bleeding to their graves? No, let neither mediation of Friends, nor the sighed of a scutcheon make the Judges heart relent from striking the cutthroats sword into his own bowels.
were it not for this franticke rowt, how many busie Attourneys, and extimulating Counsaylers (for of such only doe I speak) might walke like the Lunaticke man in the Gospell without clothes: What a Mart of trialls is there at this time like to be? 300. Nisipriusses and odde, brought down to one Assiset; and what, all for recouery of due debts,
were it not for this frantic rout, how many busy Attorneys, and extimulating Counsellers (for of such only do I speak) might walk like the Lunatic man in the Gospel without clothes: What a Mars of trials is there At this time like to be? 300. Nisipriusses and odd, brought down to one Assiset; and what, all for recovery of due debts,
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a tryall or else no triall of their magnanimity, euery trifle is made a grand trespasse, writs and Sub-poena's fly abroad, they bite all that come nigh them,
a trial or Else no trial of their magnanimity, every trifle is made a grand trespass, writs and Subpoena's fly abroad, they bite all that come High them,
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their displeased affections are so implacable that there is no appeasing of them till they haue made their enemies goe a pilgrimage through all the Courts of Iustice,
their displeased affections Are so implacable that there is no appeasing of them till they have made their enemies go a pilgrimage through all the Courts of justice,
shall litigiousnesse out of audaciousnesse, dare to say that for a judgement-fee it can get any cause to passe? or that if it be found guilty, it knowes the sorest punishment, Cave in posterum, Take heede for afterwards? No,
shall litigiousness out of audaciousness, Dare to say that for a judgement-fee it can get any cause to pass? or that if it be found guilty, it knows the Sorest punishment, Cave in posterum, Take heed for afterwards? No,
though their glozing factours may extoll such spightfull men for men of spirit, and collaud such hellish contenders as iust preseruers of their rights, and reputations;
though their glozing Factors may extol such spiteful men for men of Spirit, and collaud such hellish contenders as just preservers of their rights, and reputations;
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and as ye would seeme truly sensible of the vexations of a tetricall rowt, and of the out-cryes of quiet men molested in their owne Countries, bring forth some of these Contenders to be made as odious to the world as they haue been grieuous, let the people see that our Land hath Law to punish spleene, calme the spirits of these common Barretours.
and as you would seem truly sensible of the vexations of a tetrical rout, and of the Outcries of quiet men molested in their own Countries, bring forth Some of these Contenders to be made as odious to the world as they have been grievous, let the people see that our Land hath Law to Punish spleen, Cam the spirits of these Common Barretours.
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tiplers and harlots challenging their Patrimonies, rather then themselues; they were borne their Fathers eldest sonnes, but they haue made themselues since younger brethren;
tipplers and harlots challenging their Patrimonies, rather then themselves; they were born their Father's eldest Sons, but they have made themselves since younger brothers;
Which were once called Heyres, but the World hath come now and written downe, Spendthrifts: Oh the miserable spoyle of young Gentry in these dayes, insomuch that they which according to their birth and meanes should be adopted to gouerne their Countries,
Which were once called Heirs, but the World hath come now and written down, Spendthrifts: O the miserable spoil of young Gentry in these days, insomuch that they which according to their birth and means should be adopted to govern their Countries,
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for Tiberius was called Bibe ius, and •or Nero sirnamed Mero; so these may rather be called Pottlemen then Gentlemen, and Liberti•es then Christians; they say they drinke by measure,
for Tiberius was called Bible Just, and •or Nero surnamed Mero; so these may rather be called Pottlemen then Gentlemen, and Liberti•es then Christians; they say they drink by measure,
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Could these euer haue liued without fetters vpon their heeles, scarce with the skinne vpon their backes vnder the lawes of Paynims euen of Solon, Lycurgus, the famous Ephori, or the renowned Areopagites? and shall the names of Gallants here secure them? No (my Lords) let them not breake all bands of ciuility,
Could these ever have lived without fetters upon their heals, scarce with the skin upon their backs under the laws of Pagans even of Solon, Lycurgus, the famous Ephori, or the renowned Areopagites? and shall the names of Gallants Here secure them? No (my lords) let them not break all bans of civility,
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as if here were a Theater built for Sensuallists, nor defie God by day-light, as if they liued in a land of Athiests; but seeing all our Sermons cannot fetch the intemperate humours out of their heads, let the law make them sober;
as if Here were a Theater built for Sensualists, nor defy God by daylight, as if they lived in a land of Atheists; but seeing all our Sermons cannot fetch the intemperate humours out of their Heads, let the law make them Sobrium;
restraine the licenciousnesse of Ruffians. Thus I might further desire you to crampe the hands of theeues, to worme the tongues of blasphemers, to disquiet them that trouble the Lords Rest, to dispearse the society of Cheaters, to dissolue the brotherhood of Cutpurses, to take away the Charter from that mighty Incorporation of Alehouse-keepers,
restrain the licentiousness of Ruffians. Thus I might further desire you to cramp the hands of thieves, to worm the tongues of blasphemers, to disquiet them that trouble the lords Rest, to disperse the society of Cheaters, to dissolve the brotherhood of Cutpurses, to take away the Charter from that mighty Incorporation of Alehouse-keepers,
there are Wretches, be ye Iudges; ye haue Iudgement, execute Iudgement. Heare the controuersies of your brethren, iudge righteously betweene euery man,
there Are Wretches, be you Judges; you have Judgement, execute Judgement. Hear the controversies of your brothers, judge righteously between every man,
if the words be not discerned? If causes be not throughly handled, and parties fully heard, who can passe sentence? The eare is the taster of iudgement,
if the words be not discerned? If Causes be not thoroughly handled, and parties Fully herd, who can pass sentence? The ear is the taster of judgement,
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not presently iudge it, but first heare it. God indeede is so absolute a Iudge, that he needs no witnesse, for in the bright Mirrour of his owne wisedome at an instant he knowes all things that are done;
not presently judge it, but First hear it. God indeed is so absolute a Judge, that he needs no witness, for in the bright Mirror of his own Wisdom At an instant he knows all things that Are done;
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but earthly Iudges are not so exact, but they had neede to search, discusse, to make narrow in spection, strict scrutiny, to haue perspicuous euidence, luculent testimonies deliuered before they can come to the full perception of things.
but earthly Judges Are not so exact, but they had need to search, discuss, to make narrow in spection, strict scrutiny, to have perspicuous evidence, luculent testimonies Delivered before they can come to the full perception of things.
Sententia, Sentence comes of Sentio. to vnderstand, as if that sentence were senflesse, and that judgement without judgement, where euery thing is not duly and throughly weighed;
Sententia, Sentence comes of Sentio. to understand, as if that sentence were senflesse, and that judgement without judgement, where every thing is not duly and thoroughly weighed;
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not to hold themselues so absolute, that they can judge causes at their pleasure, nor so acute, that they can see the secrets of a cause by a superficiall view, for then there is like to be but an homely truth, and a tumultuary judgement (as they call it) a judgement at hazard:
not to hold themselves so absolute, that they can judge Causes At their pleasure, nor so acute, that they can see the secrets of a cause by a superficial view, for then there is like to be but an homely truth, and a tumultuary judgement (as they call it) a judgement At hazard:
a man can manifest more out of his owne feeling, then his Spokesman can doe out of his Breuiat; many things may suddainly arise, which the Lawyer hath not beene fully instructed with,
a man can manifest more out of his own feeling, then his Spokesman can do out of his Breuiat; many things may suddenly arise, which the Lawyer hath not been Fully instructed with,
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What then if the Lawyer bee struck dumbe with a stratagem, or will suppresse any thing out of corruption, shall not the party himselfe be suffered to raspe in his owne case? may he not be permitted to be a Consonant with his Lawyerl. Must his doome bee to stand at his Lawyers backe,
What then if the Lawyer be struck dumb with a stratagem, or will suppress any thing out of corruption, shall not the party himself be suffered to raspe in his own case? may he not be permitted to be a Consonant with his Lawyerl. Must his doom be to stand At his Lawyers back,
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so as requisite is it that witnesses might not be disturbed, for how then can Controversies bee heard? no, to molest witnesses is even to trouble that Fountaine from whence the cleere vnderstanding of a cause should flow,
so as requisite is it that Witnesses might not be disturbed, for how then can Controversies be herd? no, to molest Witnesses is even to trouble that Fountain from whence the clear understanding of a cause should flow,
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or to cry downe that voice that should giue sound satisfaction to the Iudge; Testis quasi tenens statum, say the Critickes, A witnesse is one in whom the state of a case consists;
or to cry down that voice that should give found satisfaction to the Judge; Testis quasi tenens Statum, say the Critics, A witness is one in whom the state of a case consists;
Iudgement is a syllogisme (saith Averroes ) in which that Iudge can never draw out a good conclusion that doth not first consider the premises of Witnesses.
Judgement is a syllogism (Says Averroes) in which that Judge can never draw out a good conclusion that does not First Consider the premises of Witnesses.
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When lawyers therfore can say litle for their clients, must their chiefe cloqēnce ly in casting aspersions vpon witnesses? or propounding captious questions to confound their memories? or deriding of them,
When Lawyers Therefore can say little for their Clients, must their chief cloqennce lie in casting Aspersions upon Witnesses? or propounding captious questions to confound their memories? or deriding of them,
as if they would turne from graue Pleaders to be of the jocular crew, even Iesters at Assises? No, I beseech you by that venerable respect yee beare to truth, that yee suffer full,
as if they would turn from graven Pleaders to be of the jocular crew, even Jesters At Assizes? No, I beseech you by that venerable respect ye bear to truth, that ye suffer full,
and free testimony to bee deliuered, and that yee restraine such stridulent interpositions, for they tend rather for the subverting, then the manifesting of the truth.
and free testimony to be Delivered, and that ye restrain such stridulent interpositions, for they tend rather for the subverting, then the manifesting of the truth.
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And that yee may the better heare Controversies, suffer not Pleaders to lead you away in hearing their sarcasmes and bitter invectiues one against another, which are nothing but the theft of time, and the delusion of judgement;
And that ye may the better hear Controversies, suffer not Pleaders to led you away in hearing their sarcasms and bitter invectives one against Another, which Are nothing but the theft of time, and the delusion of judgement;
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bee present with your ripest wits, and grauest attentions, aduisedly consider all passages; they are Controversies, that is, such things as may bee controverted, argued on either sides, therefore heare them.
be present with your Ripest wits, and Gravest attentions, advisedly Consider all passages; they Are Controversies, that is, such things as may be controverted, argued on either sides, Therefore hear them.
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Iudge righteously ] From hence I obserue, that the true forme of Iudgement, is Righteousnesse; to with-hold the one, is to destroy the very entity of the other;
Judge righteously ] From hence I observe, that the true Form of Judgement, is Righteousness; to withhold the one, is to destroy the very entity of the other;
let it looke with the face right forward, and doe not turne the head of it vpon the shoulders, for this were to make a distorted creature of Iudgement. Cursed bee hee that hindreth right;
let it look with the face right forward, and do not turn the head of it upon the shoulders, for this were to make a distorted creature of Judgement. Cursed be he that hindereth right;
and what greater hinderance can there be imagined then from vnrighteous iudgement? it is as if the gates should be shut against those forces that come to succour a place after long extremity suffered;
and what greater hindrance can there be imagined then from unrighteous judgement? it is as if the gates should be shut against those forces that come to succour a place After long extremity suffered;
God reproueth his Iudges, because they turned Iudgement into gall, and the fruit of righteousnesse into wormewood, Iudgement and righteousnesse were gone,
God Reproveth his Judges, Because they turned Judgement into Gall, and the fruit of righteousness into wormwood, Judgement and righteousness were gone,
and loe there is nothing but gall and wormewood; Oh, people goe away with sowre lookes to thinke, that instead of the delicates of Iustice, there should be nothing but dishes of bitternesse;
and lo there is nothing but Gall and wormwood; O, people go away with sour looks to think, that instead of the delicates of justice, there should be nothing but Dishes of bitterness;
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they may looke for such fruits in the streetes amongst their neighbours at home, but who would looke for gall and wormewood such vnsauory plants to grow at a Tribunall;
they may look for such fruits in the streets among their neighbours At home, but who would look for Gall and wormwood such unsavoury plants to grow At a Tribunal;
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For as Iustice punisheth the wicked, so iniustice the righteous. Therfore execute true iudgement; let iudgement haue no other stampe then that which it got in the mold of equity.
For as justice Punisheth the wicked, so injustice the righteous. Therefore execute true judgement; let judgement have no other stamp then that which it god in the mould of equity.
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That Iudge bringeth a foreiner into the state in stead of Iudgment that doth not naturallize it by Righteousnes, & shewes a Monster to the world in stead of Iudgment that depriues it of the reflexe of Righteousnesse; a mans greatest Aduersary then is the Iudge, and the most vnsupportable injury comes from the Righter of wrongs.
That Judge brings a foreigner into the state in stead of Judgement that does not naturallize it by Righteousness, & shows a Monster to the world in stead of Judgement that deprives it of the reflex of Righteousness; a men greatest Adversary then is the Judge, and the most unsupportable injury comes from the Righter of wrongs.
so to pronounce judgement that they might not haue the groanes of the jnnocent, nor the gripes of conscience, such a Iudge shall be the blessing of his times,
so to pronounce judgement that they might not have the groans of the Innocent, nor the gripes of conscience, such a Judge shall be the blessing of his times,
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oh therefore lay aside all irritated, exasperated exulcerated thoughts, before ye come to pronounce sentence; for else ye are like to giue Rancorous, and not Righteous Iudgement.
o Therefore lay aside all irritated, exasperated exulcerated thoughts, before you come to pronounce sentence; for Else you Are like to give Rancorous, and not Righteous Judgement.
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there is a little equity to bee expected, if Iudges should tread inward, or like the Oracles of the Heathen, should giue no answere without costly oblations;
there is a little equity to be expected, if Judges should tread inward, or like the Oracles of the Heathen, should give no answer without costly Oblations;
how are those counted gasping, insatiable, impudent Iudges, whose voyce is nothing but Bring ye? yea, who should not blush to say, what wilt thou giue me, that I may doe thee justice? is it not all one, to say what will ye giue mee, that I may deny lustice? that I may renounce my duety, and sell my God:
how Are those counted gasping, insatiable, impudent Judges, whose voice is nothing but Bring you? yea, who should not blush to say, what wilt thou give me, that I may do thee Justice? is it not all one, to say what will you give me, that I may deny lustice? that I may renounce my duty, and fell my God:
but count them that offer you gifts to offer you injury, as Epaminondas sayd to Iason, and suppose that those which would purchase their peace at your hands by rewards it is for you to breake peace with the Lawes,
but count them that offer you Gifts to offer you injury, as Epaminondas said to Iason, and suppose that those which would purchase their peace At your hands by rewards it is for you to break peace with the Laws,
and yet out of a softinesse to seruants, that the keeper of a dore, or the holder vp of a traine might bee well gratified, haue bene contented to passe any manner of judgement,
and yet out of a softinesse to Servants, that the keeper of a door, or the holder up of a train might be well gratified, have be contented to pass any manner of judgement,
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and ventured themselues vpon the precipices of reproch & ruine? Oh these Chamber-spiders carry in them dangerous poyson, these priuy fetters are able to bring their masters into any sort of seruitude;
and ventured themselves upon the precipices of reproach & ruin? O these Chamber-spiders carry in them dangerous poison, these privy fetters Are able to bring their Masters into any sort of servitude;
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and stirre, as if it were quickened with the spirit of truth, and he had need bee a prudent Iudge, and vse his best discretion, that should discouer their craftes;
and stir, as if it were quickened with the Spirit of truth, and he had need be a prudent Judge, and use his best discretion, that should discover their crafts;
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and garnish ouer with orient colours on the other side, that Caelum shall seeme Coenum, and Davus, Divus; that a spotlesse liuer shal be made to stand at the bar like a varlot,
and garnish over with orient colours on the other side, that Caelum shall seem coenum, and Davus, Divus; that a spotless liver shall be made to stand At the bar like a varlot,
Oh be circumspect ouer the demulcent charmes, and prestigiatory practises of this sharpe-witted generation, or else yee are like to Iudge according to the pretexts of Lawyers,
O be circumspect over the demulcent charms, and prestigiatory practises of this sharp-witted generation, or Else ye Are like to Judge according to the pretexts of Lawyers,
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Fiftly, bee not too flexible to the motions of great men, For if these may haue the Iudges eare open, the strongest testimony may not take place against the force of their suggestion;
Fifty, be not too flexible to the motions of great men, For if these may have the Judges ear open, the Strongest testimony may not take place against the force of their suggestion;
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Witnesses speake vpon oath, what now then, shall whatsoeuer the lips of a Magnate avouch against these, bee held credible? May not these great men speake out of fancy, perhaps out of enuy? may they not comply with friends? or to go home into their Country with a roare, a vaunt,
Witnesses speak upon oath, what now then, shall whatsoever the lips of a Magnate avouch against these, be held credible? May not these great men speak out of fancy, perhaps out of envy? may they not comply with Friends? or to go home into their Country with a roar, a vaunt,
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and say, this fellow I helped ouer the bridge, and that fellow I helped into the ditch, this was my authority, and surpassing power vpon the Bench, I say, may not this make them to force both credit and conscience? yes, a popular humour,
and say, this fellow I helped over the bridge, and that fellow I helped into the ditch, this was my Authority, and surpassing power upon the Bench, I say, may not this make them to force both credit and conscience? yes, a popular humour,
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Now let vs come to the commendable impartiality, Betweene euery man and his brother, &c. From whence obserue that euery one should haue an equall indifferent interrest in Iustice,
Now let us come to the commendable impartiality, Between every man and his brother, etc. From whence observe that every one should have an equal indifferent Interest in justice,
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then the great man may speake out of the corruption of his soule, compasse about the righteous, hunt his brother with a net, smite with the fist of wickednesse, gape ouer the poore in the dust of the earth, plucke off the skinne from their backes,
then the great man may speak out of the corruption of his soul, compass about the righteous, hunt his brother with a net, smite with the fist of wickedness, gape over the poor in the dust of the earth, pluck off the skin from their backs,
This serues to exhort Iudges to be formidable to the Terrours of the age, for the lightnings of Iustice should strike vpon the highest mountaines, let euery man as well as the poore man beare the markes of his deserued vengeance;
This serves to exhort Judges to be formidable to the Terrors of the age, for the lightnings of justice should strike upon the highest Mountains, let every man as well as the poor man bear the marks of his deserved vengeance;
why should Greatnesse be an obstacle to punishment? why should there be any superiority aboue Iustice? why should cruelty walke vp and downe with her Writ of Priuiledge in her hand? No, let the heart of a whole Country tremble to doe iniury for blood fetched from the sides of a Grandy;
why should Greatness be an obstacle to punishment? why should there be any superiority above justice? why should cruelty walk up and down with her Writ of Privilege in her hand? No, let the heart of a Whole Country tremble to do injury for blood fetched from the sides of a grandy;
but the bolts strike thorow some of their sides? For when was the bosome of couetousnesse euer more widely opened? Some true Gentlemen I confesse there are still left amongst vs (and I thinke on their names with honour,
but the bolts strike thorough Some of their sides? For when was the bosom of covetousness ever more widely opened? some true Gentlemen I confess there Are still left among us (and I think on their names with honour,
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and behold their faces with comfort) to whom their Auncestors vertues are as pretious as their Scutchions, they are mind full not onely of fat morsels for themselues,
and behold their faces with Comfort) to whom their Ancestors Virtues Are as precious as their Scutcheons, they Are mind full not only of fat morsels for themselves,
But as this Remnant of true Gentry is to be magnified, so there are which haue nothing left in them of Gentry but the title, which are Heires to nothing but their Fathers Lands, by their degenerous courses they seeke to blot out the memory of their Predecessours worth;
But as this Remnant of true Gentry is to be magnified, so there Are which have nothing left in them of Gentry but the title, which Are Heirs to nothing but their Father's Lands, by their degenerous courses they seek to blot out the memory of their Predecessors worth;
when equity is turned into oppression, and Hospitality into cruelty, when Great Gentlemen shew their Greatnesse in nothing but in ouer-powering the feeble, and crushing the impotent:
when equity is turned into oppression, and Hospitality into cruelty, when Great Gentlemen show their Greatness in nothing but in ouer-powering the feeble, and crushing the impotent:
And when wee speake of such, doe we nothing but vtter fancies, fictions? Yes, who heares not of the fearefull devastations (as it were) in the Nation? as if the forraigne Enemy were scarce more dangerous to many poore men, then mercilesse oppressours;
And when we speak of such, do we nothing but utter fancies, fictions? Yes, who hears not of the fearful devastations (as it were) in the nation? as if the foreign Enemy were scarce more dangerous to many poor men, then merciless Oppressors's;
when were the talants of cruelty so long? or the armes of violence so boysterous? no, there is in the Kingdome such ceasing of copy-holds vpon euery light forfeiture, such holding away of Commons by force from the poore,
when were the talons of cruelty so long? or the arms of violence so boisterous? no, there is in the Kingdom such ceasing of copyholds upon every Light forfeiture, such holding away of Commons by force from the poor,
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and to enlarge that part such defalking of wages, and shifting of the burthens of charges to the weakest, that if Judges be not pleased to interpose soone with the strength of Iustice, poore men had as good liue nigh a Tygers denne,
and to enlarge that part such defalking of wages, and shifting of the burdens of charges to the Weakest, that if Judges be not pleased to interpose soon with the strength of justice, poor men had as good live High a Tigers den,
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Oh therefore be tutelar, safeguarding Powers to these distressed soules, let them finde a refreshing vertue come from the shadow of your tribunall, let not Golias of Gath defie the whole Host of Israel, let there not be a Ter-magaunt for Iudges; no, grapple with the mightiest,
O Therefore be tutelar, safeguarding Powers to these distressed Souls, let them find a refreshing virtue come from the shadow of your tribunal, let not Goliath of Gaza defy the Whole Host of Israel, let there not be a Termagant for Judges; no, grapple with the Mightiest,
and let Greatnesse finde no priuiledge but greatnesse of punishment, as Galba told that Guardian which had consumed his Orphane, and when hee came to judgement pleaded for fauour for his wealths sake, thou shalt dye, saith hee, and because thou art wealthy thou shalt haue the higher and the whiter crosse, that other men may be the more terrified by thee;
and let Greatness find no privilege but greatness of punishment, as Galba told that Guardian which had consumed his Orphan, and when he Come to judgement pleaded for favour for his wealths sake, thou shalt die, Says he, and Because thou art wealthy thou shalt have the higher and the Whiter cross, that other men may be the more terrified by thee;
no, punish poore men if culpable, but especially crush the hornes of the Vnicornes, and breake the heads of the Dragens in the waters, make them know that they liue in a Land of Iustice,
no, Punish poor men if culpable, but especially crush the horns of the Unicorns, and break the Heads of the Dragens in the waters, make them know that they live in a Land of justice,
Let not a man, but euery man feele the smart of his demerits, let the stranger be embosomed by you as well as the dearest acquaintance, respect the law and not persons, haue an eare for the smallest as well as the mightiest, feare a blot in gouernment, feare a gulph in conscience, feare the curse of the poore, feare not the face of man.
Let not a man, but every man feel the smart of his demerits, let the stranger be embosomed by you as well as the dearest acquaintance, respect the law and not Persons, have an ear for the Smallest as well as the Mightiest, Fear a blot in government, Fear a gulf in conscience, Fear the curse of the poor, Fear not the face of man.
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Now let vs come to the inducement, For the Iudgement is Gods. From whence obserue, that Iudges are Gods Steadsmen; they are to bee reuerenced because they haue his authority, they are to bee spotlesse because they haue his roome.
Now let us come to the inducement, For the Judgement is God's From whence observe, that Judges Are God's Steadsmen; they Are to be reverenced Because they have his Authority, they Are to be spotless Because they have his room.
so the most essentiall things that are in God ought to bee manifested in Iudges. I haue said yee are Gods, And wherefore, but to bee as vnstained in all their proceedings,
so the most essential things that Are in God ought to be manifested in Judges. I have said ye Are God's, And Wherefore, but to be as unstained in all their proceedings,
yet where is not God? no, hee is euery where, though not by totality of quantity, yet of essence, hee therefore will spy you out, marke euery passage in the triall, record euery syllable of the sentence, hee will bee with you both in the cause, and iudgement;
yet where is not God? no, he is every where, though not by totality of quantity, yet of essence, he Therefore will spy you out, mark every passage in the trial, record every syllable of the sentence, he will be with you both in the cause, and judgement;
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and be circumspect over that iudgement that Gods eye, ownes; therefore saith Moses with much fidelity, integrity, passe iudgement, for the iudgement is Gods.
and be circumspect over that judgement that God's eye, owns; Therefore Says Moses with much Fidis, integrity, pass judgement, for the judgement is God's
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This serues for Iudges to adorne that place vnto which they are aduanced, and to bee intent vpon that taske with which they are intrusted, to fill Gods roome with a kind of splendour,
This serves for Judges to adorn that place unto which they Are advanced, and to be intent upon that task with which they Are Entrusted, to fill God's room with a kind of splendour,
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for the iudgement is Gods. I charged the Iudges at that same time saying, Heare the controuersies of your brethren, iudge righteously betweene euery man and his brother,
for the judgement is God's I charged the Judges At that same time saying, Hear the controversies of your brothers, judge righteously between every man and his brother,
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and to side with neighbours, then to let litigious, iniurious persons goe away with their iust infamy? let witnesses oftentimes depose never so apertly,
and to side with neighbours, then to let litigious, injurious Persons go away with their just infamy? let Witnesses oftentimes depose never so apertly,
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and not haue so much sincerity in the handling of causes as Heathens, yea that which may make you blush and tremble yee shall bring the innocent into bondage,
and not have so much sincerity in the handling of Causes as heathens, yea that which may make you blush and tremble ye shall bring the innocent into bondage,
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What will make you awfull, jealous, vpright if not oathes? An oath is one of the highest expressions of worship to God, and one of the deepest earnests of fidelity towards man.
What will make you awful, jealous, upright if not Oaths? an oath is one of the highest expressions of worship to God, and one of the Deepest earnests of Fidis towards man.
Here are Iudges yee see, and to execute iudgement are they come, and how can they execute if yee will not suffer Malefactours to come vnder the verge of their punishments;
Here Are Judges ye see, and to execute judgement Are they come, and how can they execute if ye will not suffer Malefactors to come under the verge of their punishments;
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and religious purposes? take heed yee bee not partners in those sinnes yee will not punish and that in suffering sinnes yee doe not take them home to your selues;
and religious Purposes? take heed ye be not partners in those Sins ye will not Punish and that in suffering Sins ye do not take them home to your selves;
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Let one rather perish then a multitude? What good is it to preserue an infection or to let venomous creatures line? Oh therefore as ye ought not to spill a droppe of blood for spight,
Let one rather perish then a multitude? What good is it to preserve an infection or to let venomous creatures line? O Therefore as you ought not to spill a drop of blood for spite,
The Lord from heauen by his blessed spirit endow and assist you, strengthen and quicken you to the performance of this high seruice, that by your circumspection and faithfulnesse, the Country may the better feele the presence of Iudges.
The Lord from heaven by his blessed Spirit endow and assist you, strengthen and quicken you to the performance of this high service, that by your circumspection and faithfulness, the Country may the better feel the presence of Judges.
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Ye are the prime instruments in this seruice, and we had neede to put strong Rudders vpon those Shippes, that wee would haue conuay vs from all syrts and sands,
You Are the prime Instruments in this service, and we had need to put strong Rudders upon those Ships, that we would have convey us from all syrts and sands,
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I thinke ye haue consecrated this houre for ghostly counsaile, and turned your feete aside a while into Gods house, to see if hee hath inspired any thing into the heart of his messenger to impart vnto you?
I think you have consecrated this hour for ghostly counsel, and turned your feet aside a while into God's house, to see if he hath inspired any thing into the heart of his Messenger to impart unto you?
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Well then, from this Holy ground, carry away hallowed desires to your dueties, let your actions bee as honourable as your places, let Wisedome open her brightest eye,
Well then, from this Holy ground, carry away hallowed Desires to your duties, let your actions be as honourable as your places, let Wisdom open her Brightest eye,
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these Controuersies else may beget a Controuersie against you at Goas Throne, and in a few moneths, yee may giue a sharpe and heavy account for these Iudgements: Oh have an eye to that reckoning, heare the alarum heere striking in conscience for the last doome;
these Controversies Else may beget a Controversy against you At Goas Throne, and in a few months, ye may give a sharp and heavy account for these Judgments: O have an eye to that reckoning, hear the alarm Here striking in conscience for the last doom;
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actions so soone as they are done, doe not passe away, so soone as the Assies are ended doe not conceit neuer to heare more of these trials, but for all things that are heere handled, expect a review,
actions so soon as they Are done, do not pass away, so soon as the Assies Are ended do not conceit never to hear more of these trials, but for all things that Are Here handled, expect a review,
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nor any bee more entire, intime with you then hee that was your Creatour, hath beene your Promoter, and will bee your Iudge; Consider that errours heere are hardly euer repealed,
nor any bee more entire, intime with you then he that was your Creator, hath been your Promoter, and will be your Judge; Consider that errors Here Are hardly ever repealed,
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but Iudge as to beautifie your high place, Iudge as to yeeld comfort to the distressed, Iudge as the heart of an enemie may confesse the equity of your Iudgements, Iudge Righteously.
but Judge as to beautify your high place, Judge as to yield Comfort to the distressed, Judge as the heart of an enemy may confess the equity of your Judgments, Judge Righteously.
And let the World see in you, that that will euen transforme you into Angels, yea, make people thinke that God Almighty, is the Tribunall, euen the vertue of impartiality;
And let the World see in you, that that will even transform you into Angels, yea, make people think that God Almighty, is the Tribunal, even the virtue of impartiality;
let not Wealth therefore thinke that shee hath gotten armour of proofe against Iustice, or that it can make the poore as despicable to the Iudge, as they are to the World,
let not Wealth Therefore think that she hath got armour of proof against justice, or that it can make the poor as despicable to the Judge, as they Are to the World,
and hee hath none but the Judge to assist him, yet that the prepotent force of Wealth shall bee such, that the Iudge shall take no acquaintance of him.
and he hath none but the Judge to assist him, yet that the prepotent force of Wealth shall be such, that the Judge shall take no acquaintance of him.
and the stranger that is with him, haue yee no respect of persons in Iudgement, but heare yee the small aswell as the great, feare not the face of man.
and the stranger that is with him, have ye no respect of Persons in Judgement, but hear ye the small aswell as the great, Fear not the face of man.
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And passe not Iudgement as if yee had the sole interest in it, but with single eyes, circumcised eares, melting hearts, awakened consciences, see, heare, consider,
And pass not Judgement as if ye had the sole Interest in it, but with single eyes, circumcised ears, melting hearts, awakened Consciences, see, hear, Consider,
and to lend a mouth to send them home with a sentence of comfort into their Countreys, let God seeme to debate, decide, Iudge, for the Iudgement is Gods.
and to lend a Mouth to send them home with a sentence of Comfort into their Countries', let God seem to debate, decide, Judge, for the Judgement is God's
so shall they neuer sinke vnder this Charge, but for hearing well of Controuersies, they shall one day Heare Euge, well done good and faithfull seruants, and for Righteous iudgment heere they shall haue judgement of mercy,
so shall they never sink under this Charge, but for hearing well of Controversies, they shall one day Hear Euge, well done good and faithful Servants, and for Righteous judgement Here they shall have judgement of mercy,
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euen pleasures boundlesse, and joyes endlesse, Which that he 〈 ◊ 〉 do to these, with those that are vncorrupt, vnspotted, God grant for his mercies sake, Amen. FINIS
even pleasures boundless, and Joys endless, Which that he 〈 ◊ 〉 do to these, with those that Are uncorrupt, unspotted, God grant for his Mercies sake, Amen. FINIS
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In praeceptis desudandum est. Thalass. 2. Hecatont. Deum iudicem & vindicem habet. Bulling. in 2. Tim. 4. Importat rationem debiti. Tho. 12ae 99. q. 1. art. Tho. Aq.
In praeceptis desudandum est. Thalass. 2. Hecatont. God Judge & vindicem habet. Bulling. in 2. Tim. 4. Importat rationem debiti. Tho. 12ae 99. q. 1. art. Tho. Aqueduct
Optandū est ut fiat, conandum est ut fiat, supplicandum est vt fiat sed quod factum fuerit cōfidendum non est. Aug. Erigat scalam & solus in coelum ascendat. Zozomen. lib. 1. c. 21. Comparatione non consummatione, Bern. Gratia non immobilitat. Aug. Tho. Aq.
Optandun est ut fiat, conandum est ut fiat, supplicandum est vt fiat sed quod factum fuerit cōfidendum non est. Aug. erigat Scalam & solus in coelum ascendat. Zozomen. lib. 1. c. 21. Comparation non consummation, Bern. Gratia non immobilitat. Aug. Tho. Aqueduct
Nisi agitentur causa, & partes audiantur, inter partes iudicare quis potest Ber. 1. lib. de Cons. ad Eug. c. 10. Iob 34.3. Vt diligentius seruanda est ea porta quâ via sit Regia, ita auditus, &c. Plut. Pro 18.5. 1 Reg. 3. from the 16. ver. to the end of the Chapter. Iob 29.6. Deut 1.17. Teste non indiget. Bern. Scientiâ visionis Tho. Aqu.
Nisi agitentur causa, & parts audiantur, inter parts iudicare quis potest Ber. 1. lib. de Cons. ad Eug c. 10. Job 34.3. Vt Diligentius seruanda est ea porta quâ via sit Regia, ita auditus, etc. Plutarch Pro 18.5. 1 Reg. 3. from the 16. ver. to the end of the Chapter. Job 29.6. Deuteronomy 1.17. Teste non indiget. Bern. Scientiâ visionis Tho. Aqueduct
Hos 4.18. Quis non erubescat dicere quid mihi dabis vt lustitiam faciam? nonne simile est ac si dicatur quid mihivultis dare vt abnege• tustitiam? officium perdam et Deum vendam. Greg.
Hos 4.18. Quis non erubescat dicere quid mihi Dabis vt lustitiam faciam? nonne simile est ac si dicatur quid mihivultis Dare vt abnege• tustitiam? officium Perdam et God vendam. Greg.
