Vox Dei: iniustice cast and condemned In a sermon preached the twentieth of March 1622. At the assises holden in St. Edmunds Bury in Suffolke. By Thomas Scot Batchelar in Diuinity, and minister of the Word at S. Clements in Ipswitch.
THe writings of Salomon are ranked by S. Hierome into three sorts, his Ethicks, his Physickes, his Metaphysicks: in the first he is an Instructer, giuing wholesome precepts of Morality, a diuine and spirituall Hippocrates: in the second he is a Preacher, his text is, Vanitie of vanities, all is vanity;
THe writings of Solomon Are ranked by S. Jerome into three sorts, his Ethics, his Physics, his Metaphysics: in the First he is an Instructer, giving wholesome Precepts of Morality, a divine and spiritual Hippocrates: in the second he is a Preacher, his text is, Vanity of vanities, all is vanity;
in handling whereof he searcheth and vndoeth the knot of all causes, a diuine Philosopher: in the third, hee is a Triumpher, reioycing in and discoursing of the mysteries 'tweene Christ and his Church, vnder the comforts and beauties of an externall marriage, an heauenly Poet.
in handling whereof he Searches and undoth the knot of all Causes, a divine Philosopher: in the third, he is a Triumpher, rejoicing in and discoursing of the Mysteres between christ and his Church, under the comforts and beauty's of an external marriage, an heavenly Poet.
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but that they bee now and then dashed with some other arts, as the Politicks, and Oeconomicks; as in this verse I haue read, wherein he toucheth vpon a point of state and gouernment.
but that they be now and then dashed with Some other arts, as the Politics, and Economics; as in this verse I have read, wherein he touches upon a point of state and government.
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or sentences Substantiue, each one standing by himselfe without any mutual dependance one vpon another, so that to seeke a coherence were to vndertake the making a rope of sand,
or sentences Substantive, each one standing by himself without any mutual dependence one upon Another, so that to seek a coherence were to undertake the making a rope of sand,
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it must must bee confessed, that they bee not euer so sutably sorted, but that many of them know not their neerest neighbours, they being strangers in sense, and argument.
it must must be confessed, that they be not ever so suitably sorted, but that many of them know not their nearest neighbours, they being Strangers in sense, and argument.
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as in this with the foregoing verse, in both which hee takes order for peace; in the first labouring to preuent, in this to heale and cure contentions.
as in this with the foregoing verse, in both which he Takes order for peace; in the First labouring to prevent, in this to heal and cure contentions.
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In the first his counsell is excellent, to withstand beginnings, comparing the beginning of suites to the breaches and ouerflowings of waters, telling them thereby, that the law is costly and dangerous,
In the First his counsel is excellent, to withstand beginnings, comparing the beginning of suits to the Breaches and overflowings of waters, telling them thereby, that the law is costly and dangerous,
for so are water-breaches, costly for their greatnes, dangerous for their cruelty, therefore contention compared also to fire, Pro. 26. 21. They therefore who make way to saites had as good cut open the sea bankes in their Marshes,
for so Are water-breaches, costly for their greatness, dangerous for their cruelty, Therefore contention compared also to fire, Pro 26. 21. They Therefore who make Way to saites had as good Cut open the sea banks in their Marshes,
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then his next counsell is in this verse, that this wound and rent seeing it cannot bee preuented, may yet bee without a scarre fairely healed, turning himselfe therfore to those to whom Iudgment in such cases is committed, he exhorts them to do righteous iudgement,
then his next counsel is in this verse, that this wound and rend seeing it cannot be prevented, may yet be without a scar fairly healed, turning himself Therefore to those to whom Judgement in such cases is committed, he exhorts them to do righteous judgement,
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that they call not good euill, nor euill good, least they anger the most High, and become an abomination to him, For hee that iustifieth the wicked &c. In which wordes there is a sinner indictēd or arraigned, and then his sentence pronounced:
that they call not good evil, nor evil good, lest they anger the most High, and become an abomination to him, For he that Justifieth the wicked etc. In which words there is a sinner indictend or arraigned, and then his sentence pronounced:
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Secondly by his workes Iustifying and Condemning, which in themselues indeede are no sinnes, as no simple or naked action without circumstances is of it selfe a sinne, it being the NONLATINALPHABET which is the NONLATINALPHABET thereof:
Secondly by his works Justifying and Condemning, which in themselves indeed Are no Sins, as no simple or naked actium without Circumstances is of it self a sin, it being the which is the thereof:
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therefore least there should bee an error found in the Indictment, he is thirdly layd open by the application or misapplication rather of those actions, not setting the saddle vpon the right horse,
Therefore lest there should be an error found in the Indictment, he is Thirdly laid open by the application or misapplication rather of those actions, not setting the saddle upon the right horse,
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secondly, by Condemning the iust, which two though they seeme and are indeed contraryes yet are they brethren in euill, both wounding sacred iustice, which like Sampsons foxes turned tayle to tayle,
secondly, by Condemning the just, which two though they seem and Are indeed contraries yet Are they brothers in evil, both wounding sacred Justice, which like Sampsons foxes turned tail to tail,
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so also they shalbe in poena non diuisi partners in punishment, for euen they both an are abomination to the Lord, which is the sentence & second part of the text.
so also they shall in poena non divisi partners in punishment, for even they both an Are abomination to the Lord, which is the sentence & second part of the text.
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and that wee may not delay in a case so cleere, it is vsed by him, speaking of the maine point betweene God and vs, not to Make, but to Pronounce iust: not that the most iust God doth iustifie any, that is, pronounce any iust, who is not made iust,
and that we may not Delay in a case so clear, it is used by him, speaking of the main point between God and us, not to Make, but to Pronounce just: not that the most just God does justify any, that is, pronounce any just, who is not made just,
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and to giue it the force of making really iust (as Schoole-men and Papists for their ends contend) sometimes wil proue impossible, many times absurd, alwayes vntrue.
and to give it the force of making really just (as Schoolmen and Papists for their ends contend) sometime will prove impossible, many times absurd, always untrue.
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This is also further cleered by the contrary terme here of Condemning, which being a word of the same forme in the Hebrew, must also haue the same force;
This is also further cleared by the contrary term Here of Condemning, which being a word of the same Form in the Hebrew, must also have the same force;
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and therefore should bee turned if the same Language would beare it, Impiificare or Improbificare, which sound's to make wicked (as the other to make Iust, ) which no man can doe;
and Therefore should be turned if the same Language would bear it, Impiificare or Improbificare, which sound's to make wicked (as the other to make Just,) which no man can do;
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So that the cloake of ambiguitie being taken from him, the sinner against whom we proceed stands naked before you, appearing to bee such as you see, one that pronounceth the wicked to bee iust,
So that the cloak of ambiguity being taken from him, the sinner against whom we proceed Stands naked before you, appearing to be such as you see, one that pronounceth the wicked to be just,
which must bee diuersly considered according to the varietie of persons, by whom it may bee committed, which are principally, the Iudge, the Witnesses, the Aduocate, the Iury.
which must be diversely considered according to the variety of Persons, by whom it may be committed, which Are principally, the Judge, the Witnesses, the Advocate, the Jury
The Iudge commits this sinne first, and most highly in giuing a false sentence, not according to the truth of the cause, either comming beforehand (whatsoeuer the allegations bee) with a premeditated sentence,
The Judge commits this sin First, and most highly in giving a false sentence, not according to the truth of the cause, either coming beforehand (whatsoever the allegations be) with a premeditated sentence,
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But if a Iudge proceed's alwayes secundum allegata & probata, hee knowes hee shall sometimes in strict obseruance of iustice doe the greatest iniustice.
But if a Judge proceed's always secundum allegata & Approved, he knows he shall sometime in strict observance of Justice do the greatest injustice.
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and how farre Solon and Lycurgus and all other must giue place to the sacred Lawgiuer, whose generall Statutes may all bee kept inviolable without the preiudice of any particular, which could neuer be atteyned by the wisedome of any man;
and how Far Solon and Lycurgus and all other must give place to the sacred Lawgiver, whose general Statutes may all be kept inviolable without the prejudice of any particular, which could never be attained by the Wisdom of any man;
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First, by the maine breach in giuing a false testimony, like those wicked men set before Naboath; these were knights of the post, which though found in Izreel and were fit instruments for Idolatrous Achab and Iezebel (as Aequiuocation and mentall reseruation for Papists) yet alas that such should be found in a Christian Commō-wealth:
First, by the main breach in giving a false testimony, like those wicked men Set before Naboath; these were Knights of the post, which though found in Israel and were fit Instruments for Idolatrous Ahab and Iezebel (as Equivocation and mental reservation for Papists) yet alas that such should be found in a Christian Commonwealth:
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Secondly, though not by falsifying their words, yet by peruerting their meaning and making them beare other sense in their translation then they did in the first originall,
Secondly, though not by falsifying their words, yet by perverting their meaning and making them bear other sense in their Translation then they did in the First original,
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It is worthy our imitation and resolution, which is reported of S. Augustine by Possidonius, that (in so hard a choice) he had rather lose his friend then conceale the truth:
It is worthy our imitation and resolution, which is reported of S. Augustine by Posidonius, that (in so hard a choice) he had rather loose his friend then conceal the truth:
Next by professors of both the Lawes, knowne by their seuerall titles, in whose persons Innocency & Iustice make their appearance in COurt by their Proctor.
Next by professors of both the Laws, known by their several titles, in whose Persons Innocency & justice make their appearance in COurt by their Proctor.
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By Iurors that set themselues to acquite them whom they know guilty, and to find for him whom they most affect, working and labouring their more tender conscioned fellows to their parties, who for neighbourhood sake,
By Jurors that Set themselves to acquit them whom they know guilty, and to find for him whom they most affect, working and labouring their more tender conscioned Fellows to their parties, who for neighbourhood sake,
after some standing out, at last do euery one become M. Flexible, & so trying the person and not the cause, they bring in a verdict, cleane contrary to the name it carryes,
After Some standing out, At last do every one become M. Flexible, & so trying the person and not the cause, they bring in a verdict, clean contrary to the name it carries,
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Moreouer, both doe pull downe Gods Iudgement vpon a Land, and kindle Gods wrath, for euen the Philosopher could say, that that Common wealth could not stand long where not onely rewards,
Moreover, both do pull down God's Judgement upon a Land, and kindle God's wrath, for even the Philosopher could say, that that Common wealth could not stand long where not only rewards,
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for by such impunity sinne is brought into credite, and others doe deeme thereby a license or commission sealed to them of doing the like sins without feare or reproach.
for by such impunity sin is brought into credit, and Others do deem thereby a license or commission sealed to them of doing the like Sins without Fear or reproach.
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And although the good Emperour had rather many guilty ones should escape, then one innocent perish, I suppose he meant in cases doubtfull, where indeed it is safer to incline that way;
And although the good Emperor had rather many guilty ones should escape, then one innocent perish, I suppose he meant in cases doubtful, where indeed it is safer to incline that Way;
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but to condemne one that haply may bee guilty, yet cannot be so conuinced, were as great a sinne, seeing he is to bee taken for iust who cannot bee conuicted wicked, it being al one in such cases not to be,
but to condemn one that haply may be guilty, yet cannot be so convinced, were as great a sin, seeing he is to be taken for just who cannot be convicted wicked, it being all one in such cases not to be,
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Where also some obiect that God doth iustifie the wicked, and yet sinneth not, it is to be conceiued, that God doth ir not quatenus talis, but first makes him iust;
Where also Some Object that God does justify the wicked, and yet Sinneth not, it is to be conceived, that God does ir not quatenus Talis, but First makes him just;
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Must we adore Iustice so as that Mercy be vtterly neglected? But religion answers, that we in vaine goe about to set variance betweene Mercy and Iustice;
Must we adore justice so as that Mercy be utterly neglected? But Religion answers, that we in vain go about to Set variance between Mercy and justice;
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yet in aftertime it was not thought so fit, because either they would be too ready to shew mercy (the offences being most what against themselues) as Caesar to Ligarius, and Agesilaus to Nicias, whom Plutarch so much reprehends,) or else if they should prosecute without mercy, it might pull on them the enuy of subiects:
yet in aftertime it was not Thought so fit, Because either they would be too ready to show mercy (the offences being most what against themselves) as Caesar to Ligarius, and Agesilaus to Nicias, whom Plutarch so much reprehends,) or Else if they should prosecute without mercy, it might pull on them the envy of Subjects:
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This is his Iudgement, which the more wee consider, the more heauy it is. 1. Abhominable, 2. nay abomination in the abstract, 3. and that not with men but with God:
This is his Judgement, which the more we Consider, the more heavy it is. 1. Abominable, 2. nay abomination in the abstract, 3. and that not with men but with God:
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but to be abominable, yea abominatio, such as one would turne from tanquam ab omine tristi, as the word imports, this is to bee miserable with an Emphasis. God not onely not knowes such (and they had better neuer to haue beene,
but to be abominable, yea abominatio, such as one would turn from tanquam ab omine tristi, as the word imports, this is to be miserable with an Emphasis. God not only not knows such (and they had better never to have been,
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what, to the Lord? if to euill men onely (although one would be loath to make himselfe odious to all euill ones) yet then had he God and good men to flye to:
what, to the Lord? if to evil men only (although one would be loath to make himself odious to all evil ones) yet then had he God and good men to fly to:
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who shall now stand vp for him? who shall appeare in his behalfe? Indeede if God iustifie who shall condemne? but if he condemne who shall iustisie? if the King fauour, the enuy of the courtyers cannot harme,
who shall now stand up for him? who shall appear in his behalf? Indeed if God justify who shall condemn? but if he condemn who shall iustisie? if the King favour, the envy of the courtiers cannot harm,
And yet further this sentence toucheth not onely their works, but their persons also. For as Dauid saith of Idols, They that make them are like vnto them;
And yet further this sentence touches not only their works, but their Persons also. For as David Says of Idols, They that make them Are like unto them;
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And yet not a single, but a double abomination: for he that iustifieth the wicked is an abomination, and he that condemneth the iust is as much: for, Euen they both are an abomination, saith Salomon.
And yet not a single, but a double abomination: for he that Justifieth the wicked is an abomination, and he that Condemneth the just is as much: for, Even they both Are an abomination, Says Solomon.
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for we finde in the same praedicament, the scorner, the euill heart, the false measure, the lying lips, the way of the wicked, the proud poore man, the Idolater with a rabble more of that kind.
for we find in the same predicament, the scorner, the evil heart, the false measure, the lying lips, the Way of the wicked, the proud poor man, the Idolater with a rabble more of that kind.
if he could carry himselfe so slylie that hee could not be discerned, yet his company would bewray him, he being linked with such that it were litle lesse then an hell to be in heauen with them:
if he could carry himself so slyly that he could not be discerned, yet his company would bewray him, he being linked with such that it were little less then an hell to be in heaven with them:
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Thus hath the sinner beene arraigned, and now is hee also as you see sentenced; giue mee leaue therfore (as they vse to men condemned) to giue the sinner a litle ghostly coūsel, which I would do in a word or two of application, and so conclude.
Thus hath the sinner been arraigned, and now is he also as you see sentenced; give me leave Therefore (as they use to men condemned) to give the sinner a little ghostly counsel, which I would do in a word or two of application, and so conclude.
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Let not Iustice halt, let no cleere law bee violently forced, let no doubtfull law be sinisterly interpreted, let no sentence bee without mature deliberation passed.
Let not justice halt, let no clear law be violently forced, let no doubtful law be sinisterly interpreted, let no sentence be without mature deliberation passed.
Oh the life of a man is a great matter, and a mans whole estate not muchlesse, there being no great difference betweene Naba•th's life and Nabaoth's vineyard.
O the life of a man is a great matter, and a men Whole estate not muchlesse, there being no great difference between Naba•th's life and Nabaoth's vineyard.
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but if they fayle in acting of Hercules or Iupiter, it is inexpiable; did you onely represent the Kings person, and were defectiue in that, it were vnanswerable,
but if they fail in acting of Hercules or Iupiter, it is inexpiable; did you only represent the Kings person, and were defective in that, it were unanswerable,
as of Partialitic; turne not to the right hand of fauour, nor the left hand of hatred, let not probable reasons for a friend bee preferred before demonstrations for an aduersary;
as of Partialitic; turn not to the right hand of favour, nor the left hand of hatred, let not probable Reasons for a friend be preferred before demonstrations for an adversary;
and therefore no way fit to determine of another mans inheritance, not being compos mentis, and so not sufficient in law to dispose his owne if he were sicke in bed.
and Therefore no Way fit to determine of Another men inheritance, not being compos mentis, and so not sufficient in law to dispose his own if he were sick in Bed.
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For Company also I name bribes (a perilous pearle in a Iudges eye) for it alone hath made many lose their sight.) The Thebans because they would not haue their Iudges eyes put out on this wise, pictured them with their eyes couered, their eares opened,
For Company also I name Bribes (a perilous pearl in a Judges eye) for it alone hath made many loose their sighed.) The Thebans Because they would not have their Judges eyes put out on this wise, pictured them with their eyes covered, their ears opened,
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Now if there be any thing left to the discretion of a Iudge as it is most equall (or else you should be in no better case then the Athenian Iudges, who had their Fabas, or the Venetians who had their Globulos, or the Romans who had their Tabellas wherein their sentences were written,
Now if there be any thing left to the discretion of a Judge as it is most equal (or Else you should be in no better case then the Athenian Judges, who had their Fabas, or the Venetians who had their Globulos, or the Romans who had their Tabellas wherein their sentences were written,
if a Noble man be traduced, it is punishable by the Statute of Scandalum Magnatum, and a priuate man hath his remedy by action; onely the Name of God though deere to him,
if a Noble man be traduced, it is punishable by the Statute of Scandalum Magnatum, and a private man hath his remedy by actium; only the Name of God though deer to him,
Execution is the life and edge of the Law, without this al seuere and religious charges, will proue but like Iupiters blocke and papershot, terrible in noyse, but harmelesse in euent:
Execution is the life and edge of the Law, without this all severe and religious charges, will prove but like Iupiters block and papershot, terrible in noise, but harmless in event:
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In the next place I direct my speech to the learned practitioners of the Law, who are the Physitians of the body Politique, but now let mee take heed I speake nothing will beare an action of Exception, I quarrell not with your calling, I hold it not onely lawfull, but needfull, yea honorable:
In the next place I Direct my speech to the learned practitioners of the Law, who Are the Physicians of the body Politique, but now let me take heed I speak nothing will bear an actium of Exception, I quarrel not with your calling, I hold it not only lawful, but needful, yea honourable:
neither in truth doe I approoue the practise of the Siciones, whose Embassador told King Ptolome (inquiring the state of their Common-wealth) that they maintained no Physitians who corrupted health,
neither in truth do I approve the practice of the Siciones, whose Ambassador told King Ptolemy (inquiring the state of their Commonwealth) that they maintained no Physicians who corrupted health,
And yet I cannot but meruaile, seeing the hardnes of the times hath bound men to the peace, that some of you bee heard (like tradsmē on a wet faire day) to cōplaine of a bad market, a small Assises, a few Nisi priuses: is peace on Earth so vnwelcome, it being the best thing the Angels brought from heauen to earth,
And yet I cannot but marvel, seeing the hardness of the times hath bound men to the peace, that Some of you be herd (like Tradesmen on a wet fair day) to complain of a bad market, a small Assizes, a few Nisi priuses: is peace on Earth so unwelcome, it being the best thing the Angels brought from heaven to earth,
and that Christ left his Disciples when hee went from earth to heauen, as if the Physitian should repine that his Patient mends? But doth not this more then euidently declare that manie of you are birds of the prey,
and that christ left his Disciples when he went from earth to heaven, as if the physician should repine that his Patient mends? But does not this more then evidently declare that many of you Are Birds of the prey,
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and speech improoue these for the Widdow, and the Orphan, and for them in for forma pauperis, (but these are as welcome as Lazarus to Diues. ) Howsoeuer and whosoeuer pay the fee, be sure ye bee seruants to Law and Iustice; pleade no bad causes, lett not out your selues to falshood for a fee.
and speech improve these for the Widow, and the Orphan, and for them in for forma pauperis, (but these Are as welcome as Lazarus to Diues.) Howsoever and whosoever pay the fee, be sure you be Servants to Law and justice; plead no bad Causes, let not out your selves to falsehood for a fee.
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Oh what pitie it is to vse so good stuffe in dying so false colours? And what will yee pleade when God comes to reckon with you for your Talents? Neither gaining (with the best) nor yet (with the worst) hiding:
O what pity it is to use so good stuff in dying so false colours? And what will ye plead when God comes to reckon with you for your Talents? Neither gaining (with the best) nor yet (with the worst) hiding:
or rather a fee and a bribe, and then (as Aeschines sometime twitted Demosthenes, ) like that part of the ballance incline to that partie from whence it receiued most, which will soone turne either way because it's gold weight.
or rather a fee and a bribe, and then (as Aeschines sometime twitted Demosthenes,) like that part of the balance incline to that party from whence it received most, which will soon turn either Way Because it's gold weight.
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no, let this be as farre from our as Rome is from England. And it were to be wished that Cate's aduise were in vse among vs, that none should bee called to the barre who are eloquent in bad causes:
no, let this be as Far from our as Room is from England. And it were to be wished that Cate's advise were in use among us, that none should be called to the bar who Are eloquent in bad Causes:
For your fee? Is not this with Balaam to earne the wages of vnrighteousnesse, and little lesse then with Achab to sell your selues to worke wickednesse? When Bassianus had slaine his brother and Co-emperour Geta in their mothers armes, he intreated Papinianus a famous Lawyer to pleade his excuse, whose Noble answere I commend to all of his profession;
For your fee? Is not this with balaam to earn the wages of unrighteousness, and little less then with Ahab to fell your selves to work wickedness? When Bassianus had slain his brother and Co-emperour Geta in their mother's arms, he entreated Papinian a famous Lawyer to plead his excuse, whose Noble answer I commend to all of his profession;
If all such Demurrers had such a Iudge as was Galeace Duke of Millaine, who caused one to bee hang'd for his delatory pleas in a manifest and cleere debt, it would bee much auayleable to iustice;
If all such Demurrers had such a Judge as was Galeace Duke of Milan, who caused one to be hanged for his delatory pleasant in a manifest and clear debt, it would be much available to Justice;
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And indeede those among you in this respect make more aduantage of time then the greatest vsurers, who onely sell forbearaunce, but you make your profit both of delayes and of Expedition too.
And indeed those among you in this respect make more advantage of time then the greatest usurers, who only fell forbearance, but you make your profit both of delays and of Expedition too.
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As for all other trickes and windings of iniustice, as to stop witnesses, to outface truth with breaking of iests, with a number of such inuentions to plucke your Clients like geese, leauing them naked to feather your owne nests;
As for all other tricks and windings of injustice, as to stop Witnesses, to outface truth with breaking of jests, with a number of such Inventions to pluck your Clients like geese, leaving them naked to feather your own nests;
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for an house built of Powlings and oppressions cannot stand long, but like the Treasurer Shebna's, who comming vp of nothing thought to make himselfe Immortall by his famous sepulcher,
for an house built of Powlings and oppressions cannot stand long, but like the Treasurer Shebna's, who coming up of nothing Thought to make himself Immortal by his famous sepulcher,
but was swept away like dung and dyed miserably among the Assyrians: And thus doth the Lord sweepe such houses with the beesome of destruction. But put case they should continue,
but was swept away like dung and died miserably among the Assyrians: And thus does the Lord sweep such houses with the Besom of destruction. But put case they should continue,
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or his grace with the Iudge here, to the maintenance or Countenance of any wickedman, to hold vp any disorderly Ale-house against the best disposed in a towne, who finde the inconuenience in children and seruants.
or his grace with the Judge Here, to the maintenance or Countenance of any wickedman, to hold up any disorderly Alehouse against the best disposed in a town, who find the inconvenience in children and Servants.
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or any other lewdnes, though in some of his tenants or reteiners: In a word let him not stand vp all this Assises to speake or bee seene in a bad cause, least seeking to make himselfe great in his Countrey, hee makes himselfe odious to God. For He that iustifies, &c.
or any other Lewdness, though in Some of his tenants or retainers: In a word let him not stand up all this Assizes to speak or be seen in a bad cause, least seeking to make himself great in his Country, he makes himself odious to God. For He that Justifies, etc.
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And lastly Witnesses and Iurors are to bee exhorted that they would make more conscience of an oath, in it selfe so sacred and so solemne a part of Gods worship;
And lastly Witnesses and Jurors Are to be exhorted that they would make more conscience of an oath, in it self so sacred and so solemn a part of God's worship;
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knowest thou, thou profligate wretch (who makest no bones of falsifying thy oath) whom thou wrongest? God, the Iudge, the Innocent. Thou offerest a most impudent indignity to God, whose presence thou contemnest;
Knowest thou, thou profligate wretch (who Makest no bones of falsifying thy oath) whom thou wrongest? God, the Judge, the Innocent. Thou offerest a most impudent indignity to God, whose presence thou contemnest;
Thou wrongest the Iudge also, Quem mentiendo fallis; for through thy lye, hee not rightly informed (if hee proceede as hee ought) must needes eyther iustifie the wicked,
Thou wrongest the Judge also, Whom mentiendo fallis; for through thy lie, he not rightly informed (if he proceed as he ought) must needs either justify the wicked,
and so the most vpright and honourable tryall that any nation hath by the oathes of so many, is made the most base and despicable through the slighting so sacred a bond:
and so the most upright and honourable trial that any Nation hath by the Oaths of so many, is made the most base and despicable through the slighting so sacred a bound:
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and I doubt not but also for oaths of this nature, the Land mourneth; for how common is it vpon a Iezebels letter to finde wicked men that will forsweare themselues to accuse Nabaoth, or other that with Doeg, to please Saul will accuse Abimelech the Priest, or to serue their owne turne with Ziba will accuse faithfull Mephibosheth? It would make a man who knowes the reuerence of an oath, to tremble, to see and heare you of the Common sort,
and I doubt not but also for Oaths of this nature, the Land Mourneth; for how Common is it upon a Jezebels Letter to find wicked men that will forswear themselves to accuse Nabaoth, or other that with Doeg, to please Saul will accuse Abimelech the Priest, or to serve their own turn with Ziba will accuse faithful Mephibosheth? It would make a man who knows the Reverence of an oath, to tremble, to see and hear you of the Common sort,
how desperately, and home yee will sweare, especially in these two Cases, of Custome against the Church, and Coppy-hold against the Lord; but remember Prouerbs 19. 9. A false witnesse shall not bee vnpunished; for, He that iustifieth, &c.
how desperately, and home ye will swear, especially in these two Cases, of Custom against the Church, and Copyhold against the Lord; but Remember Proverbs 19. 9. A false witness shall not be unpunished; for, He that Justifieth, etc.
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Thus is the sinner both Cast and Condemned; there remaines nothing now but Execution, which wee referre to the Lord Chief-Iustice of all the world, who sits in the great Starre-Chamber: and if hee pay them not home at the stubbe, striking them in the very act of iniustice,
Thus is the sinner both Cast and Condemned; there remains nothing now but Execution, which we refer to the Lord Chief-Iustice of all the world, who sits in the great Starre-Chamber: and if he pay them not home At the stub, striking them in the very act of injustice,
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Me thinkes I see the corrupted Iudge, the prostituted Lawyer, the suborned witnesse, the plyant Iuryman, with all the Hangbyes and appartenances to Iniustice, together with all those, who hauing bought iustice by the lumpe, doe boldly fell it againe by retayle;
Me thinks I see the corrupted Judge, the prostituted Lawyer, the suborned witness, the pliant Juryman, with all the Hangbyes and appartenances to Injustice, together with all those, who having bought Justice by the lump, do boldly fell it again by retail;
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Mee thinkes I say, I see all those at that day, with ghastly lookes, and despairing hearts, bringing backe and casting from them their (more then thirty) pieces, crying out, We haue sinned, in betraying innocent blood.
Me thinks I say, I see all those At that day, with ghastly looks, and despairing hearts, bringing back and casting from them their (more then thirty) Pieces, crying out, We have sinned, in betraying innocent blood.
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seeing Iustice there was neuer yet corrupted, but remaines a Virgine gloriously mounted, supported on the one side by Leo (courage) fearing the face of none;
seeing justice there was never yet corrupted, but remains a Virgae gloriously mounted, supported on the one side by Leo (courage) fearing the face of none;
The countenance of the seuerest iudge will not bee so fearefull to the guilty prisoner as that day will be to the Iustifier of the wicked, and Condemner of the iust; for, Euen they both are an abomination to the Lord. FINIS.
The countenance of the Severest judge will not be so fearful to the guilty prisoner as that day will be to the Justifier of the wicked, and Condemner of the just; for, Even they both Are an abomination to the Lord. FINIS.
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