A sermon preached in the cathedrall church of the citie of Waterford in Febr. 1617. before the Right Honorable the Lord President of Munster, and the state: as also, before Sr William Iones knight, Lord Chiefe Iustice of Ireland, and Gerrard Loder Esquire, one of the iudges of the Common Pleas, the then iustices of assize held in the same place. At which time the charter of the same citie, being by diuers iuries found forfeit, was lastly surrendred. By Robert Daborne chancelor of the said cathedrall church of Waterford.
my Meditations to bee expressed at this time for your edification, are grounded vpon that parcell of the word of God, which you shall finde written in the 11. Chap. of the Prophecy of the Prophet Zachary, the 7. Ver. the last part of the Verse.
my Meditations to be expressed At this time for your edification, Are grounded upon that parcel of the word of God, which you shall find written in the 11. Chap. of the Prophecy of the Prophet Zachary, the 7. Ver. the last part of the Verse.
And that you may not thinke this gouernment only belongs to the Temporall Magistrate, S. Paul, 1 Tim. 5.17. tels you, The Elders that rule well are worthy of double honour.
And that you may not think this government only belongs to the Temporal Magistrate, S. Paul, 1 Tim. 5.17. tells you, The Elders that Rule well Are worthy of double honour.
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And that yee may not thinke the word Rule is heere meant onely Preaching, in the same Chapter he tels Bishop Timothy what Witnesses hee shall allow of, in what manner hee shall rebuke,
And that ye may not think the word Rule is Here meant only Preaching, in the same Chapter he tells Bishop Timothy what Witnesses he shall allow of, in what manner he shall rebuke,
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The Elders which are amongst you I beseech, who also am an Elder, (not Dominus Dominantium ) that you feede the Flocke which dependeth upon you, gouerning it, not by constraint,
The Elders which Are among you I beseech, who also am an Elder, (not Dominus Dominant) that you feed the Flock which dependeth upon you, governing it, not by constraint,
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That the Actor or Feeder heere is God, is as S. Ierome tels you vpon this place, that Iudges may know they doe onely supplere vicem Dei, supply Gods place, not sit in their owne:
That the Actor or Feeder Here is God, is as S. Jerome tells you upon this place, that Judges may know they do only supplere vicem Dei, supply God's place, not fit in their own:
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Thou shalt say vnto them, I am hath sent mee vnto you. All power is giuen from God, and Iudgement from aboue, Wild. 6.1. And I charged your Iudges at that time, saying;
Thou shalt say unto them, I am hath sent me unto you. All power is given from God, and Judgement from above, Wild. 6.1. And I charged your Judges At that time, saying;
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not as Dogs, enuying, barking at and tearing one another; not as Foxes, subtill and crafty; not as Swine, luxurious, vncleane; not as Horses, proud, stubborne:
not as Dogs, envying, barking At and tearing one Another; not as Foxes, subtle and crafty; not as Swine, luxurious, unclean; not as Horses, proud, stubborn:
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But more are of Demonax minde, Leges prorsus esse inutiles, to haue no Law at all, affirming the good need them not, the bad will not be bettered by them.
But more Are of demonax mind, Leges prorsus esse inutiles, to have no Law At all, affirming the good need them not, the bad will not be bettered by them.
at the first, the Law of the Soule was written in heart, for without this Law Abel could not haue offered the acceptable Sacrifice, Heb. II. In the first ages the Law of Nature restrained those sinnes which after, the Law of Nations forbad.
At the First, the Law of the Soul was written in heart, for without this Law Abel could not have offered the acceptable Sacrifice, Hebrew II In the First ages the Law of Nature restrained those Sins which After, the Law of nations forbade.
wherein as God reserued the Iudgement and inquisition to Moses, the execution was done by the hands of the people, not by the Leuites; Time perfected Sinne, Sinne seuerity:
wherein as God reserved the Judgement and inquisition to Moses, the execution was done by the hands of the people, not by the Levites; Time perfected Sin, Sin severity:
the people weary of the strict gouernment of Samuel a Leuite, will haue a King though of the Tribe of Reniamin, to iudge vs (say they) and to goe out before vs, 1 Sam. 8. But was this request against the ordinance of God? No, the Law of Deuteronomie long before, gaue instruction for the choosing of King,
the people weary of the strict government of Samuel a Levite, will have a King though of the Tribe of Reniamin, to judge us (say they) and to go out before us, 1 Sam. 8. But was this request against the Ordinance of God? No, the Law of Deuteronomy long before, gave instruction for the choosing of King,
Was the Ecclesiasticall Law abrogated now? No, the King must take the Law and reade it diligently from the hands of the Priest, in one and the same Chapter, Deut. 17.
Was the Ecclesiastical Law abrogated now? No, the King must take the Law and read it diligently from the hands of the Priest, in one and the same Chapter, Deuteronomy 17.
Now that it is called Bands here, is in respect of that tye which the King hath vpon the People, bound to obserue his Lawes, not repugnant to Gods Law,
Now that it is called Bans Here, is in respect of that tie which the King hath upon the People, bound to observe his Laws, not repugnant to God's Law,
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So you see here was a King ouer the people aboue the Priest, but neyther Lawes abrogated, they being indeede the two hands of 2 King, which must defend and wash one another:
So you see Here was a King over the people above the Priest, but neither Laws abrogated, they being indeed the two hands of 2 King, which must defend and wash one Another:
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As the Ministry acknowledges all obedience to the temporall power, not as Bellarmine and his broode affirme, Virationis non Legis, sed virationis & Legis, Both by the Law of God and humane reason:
As the Ministry acknowledges all Obedience to the temporal power, not as Bellarmine and his brood affirm, Virationis non Legis, sed virationis & Legis, Both by the Law of God and humane reason:
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so likewise it is the duty of the Temporall Magistrate to rise vp to Nathan, as Dauid did, to vphold the priuiledges of the Church, as good Constantine did;
so likewise it is the duty of the Temporal Magistrate to rise up to Nathan, as David did, to uphold the privileges of the Church, as good Constantine did;
But the same God which struck Vzza dead for doing the first, 2. Sam. 6. will not let these escape more then he did the Bethshemites, of whom he destroyed fiftie thousand for presuming the last, 1. Sam. 6.
But the same God which struck Uzza dead for doing the First, 2. Sam. 6. will not let these escape more then he did the Beth-shemites, of whom he destroyed fiftie thousand for presuming the last, 1. Sam. 6.
as the Diuell did vnto Christ, cast thy selfe downe, humble thy selfe before vs. The Church though rent and almost ruinde, is yet too glorious in their eies, it faring with these men as with those who standing vpon earth looke vp to lofty pinnacles, which still seeme to wauer and stand awry,
as the devil did unto christ, cast thy self down, humble thy self before us The Church though rend and almost ruinde, is yet too glorious in their eyes, it faring with these men as with those who standing upon earth look up to lofty pinnacles, which still seem to waver and stand awry,
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These men (with sacrilegious hands) hauing rauished the Church of her Lands and ornaments, are the first that tell her when shee threatens them, A proud Beggar God hates.
These men (with sacrilegious hands) having ravished the Church of her Lands and Ornament, Are the First that tell her when she threatens them, A proud Beggar God hates.
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Let these and euery one of these remember that it was the sinne of the Princes of Iuda, to take from the authority of the Priest, which the Lord compareth to the remouing of the Bounds,
Let these and every one of these Remember that it was the sin of the Princes of Iuda, to take from the Authority of the Priest, which the Lord compareth to the removing of the Bounds,
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The answere of which King, I cannot omit, wishing it might be ingrauen in leaues of gold by a pen of diamond, Phillippus Dei gra•ia •rancorum Rex, Bonifacio se gerenti pro summo pontifice salutem modicam,
The answer of which King, I cannot omit, wishing it might be engraved in leaves of gold by a pen of diamond, Philip Dei gra•ia •rancorum Rex, Boniface se gerenti Pro Summo pontifice salutem modicam,
To Boniface bearing himselfe for Pope, little or no health, be it known to thy exceeding great foolishnesse, that Wee in Temporall affaires are subiect to none.
To Boniface bearing himself for Pope, little or no health, be it known to thy exceeding great foolishness, that we in Temporal affairs Are Subject to none.
As I say we iustifie the Pope to be Antichrist for vsurping both Swords, so we confesse Damascen Bishop of Rome was a good Bishop and Martyr, who suffered for the liberties of the Church.
As I say we justify the Pope to be Antichrist for usurping both Swords, so we confess Damascene Bishop of Rome was a good Bishop and Martyr, who suffered for the Liberties of the Church.
In this mans time the deuise of the Bishops of Rome might haue well beene a blanck paper opposed to a burning glasse, the word Candor illaesus, The Arms of the Church, being then teares and praiers, at nunc horrentia martis, now they are swords, targets and gunpowder.
In this men time the devise of the Bishops of Rome might have well been a blank paper opposed to a burning glass, the word Candor illaesus, The Arms of the Church, being then tears and Prayers, At nunc horrentia martis, now they Are swords, targets and gunpowder.
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Briefely then that you may know by Beauty, is heere meant the Ecclesiasticall gouernment, besides the verses following my Text, which confirme it, which shewing that both staues were broken,
Briefly then that you may know by Beauty, is Here meant the Ecclesiastical government, beside the Verses following my Text, which confirm it, which showing that both staves were broken,
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And Saint Paul in the 2. of the Corinths 3. If the old Law, the Law of condemnation were beautifull, were glorious, much more doth the ministration of righteousnesse exceed in glory :
And Saint Paul in the 2. of the Corinths 3. If the old Law, the Law of condemnation were beautiful, were glorious, much more does the ministration of righteousness exceed in glory:
Oh that we could as truly say the discipline of our Church were as fruitfull as Leah, as we can say she is beautifull as Rachel, nay beauty it selfe, not in the concreat,
O that we could as truly say the discipline of our Church were as fruitful as Leah, as we can say she is beautiful as Rachel, nay beauty it self, not in the Concrete,
And that the stone may be hewed out and fitted to the line, Iethro placeth Iustice vpon a cube or square, painting out a good Iudge with foure answerable qualities, Exod. 18.21. Prouide (saith he to Moses ) amongst all the people, able men :
And that the stone may be hewed out and fitted to the line, Jethro places justice upon a cube or square, painting out a good Judge with foure answerable qualities, Exod 18.21. Provide (Says he to Moses) among all the people, able men:
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First, a Iudge must direct, therefore vnderstanding is required in a Iudge, ignorantia Iudicis populi calamitas, woe be vnto that people who haue Children for their Kings and Gouernors, Eccle. 10.16. and Ecclus. 11. 7. vnderstand first, and then reforme righteously.
First, a Judge must Direct, Therefore understanding is required in a Judge, ignorantia Judges People Calamity, woe be unto that people who have Children for their Kings and Governors, Eccle. 10.16. and Ecclus 11. 7. understand First, and then reform righteously.
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Cassbodore giues vs the reason why learned and skilfull men in the Law should be chosen Iudges, quia non facile erroris vitio sordescit, quem doctrina purgauit, learning (saith he) is the best preseruer from vice and error;
Cassbodore gives us the reason why learned and skilful men in the Law should be chosen Judges, quia non facile Error vitio sordescit, Whom Doctrina purgauit, learning (Says he) is the best preserver from vice and error;
and that you may not thinke only Iudges of Assise and Bishops ought to be learned, in the aforenamed Ex. 18. Let able men be chosen to be Iudges, ouer hundreds, ouer fifties, ouer tens, It is worthy your eare, your regard, who haue power to constitute Iudges ouer inferior Courts, the seed-beds of corruption & oppression,
and that you may not think only Judges of Assize and Bishops ought to be learned, in the aforenamed Ex. 18. Let able men be chosen to be Judges, over hundreds, over fifties, over tens, It is worthy your ear, your regard, who have power to constitute Judges over inferior Courts, the seed-beds of corruption & oppression,
he must be Iudex ius dicens, as our Ilands Oracle wel obserued, not ius-faciēs, he must pronounce Law, not make Law, which he does when he either wrests it, or interprets it falsely:
he must be Judge Just dicens, as our Lands Oracle well observed, not ius-faciens, he must pronounce Law, not make Law, which he does when he either wrists it, or interprets it falsely:
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nor behold the countenance of the rich, but judge thy neighbour iustly. And he that takes a bribe cannot see at all, Eccle. 20.18. Rewards and gifts blind the eyes of the wise, and make them dumb, that they cannot reproue faults.
nor behold the countenance of the rich, but judge thy neighbour justly. And he that Takes a bribe cannot see At all, Eccle. 20.18. Rewards and Gifts blind the eyes of the wise, and make them dumb, that they cannot reprove Faults.
Of the first, Laertius giues vs an excellent example of one Bion a yong man newly made a Iudge, whom a familiar of his meeting as he was going to the Bench, runs to him, crying out friend Bion I am glad I haue met you, you are mistaken Sir (saies Bion ) I left your friend at my house, whither if you come when the Court is vp, you will finde him ready to intertaine you.
Of the First, Laertius gives us an excellent Exampl of one Bion a young man newly made a Judge, whom a familiar of his meeting as he was going to the Bench, runs to him, crying out friend Bion I am glad I have met you, you Are mistaken Sir (Says Bion) I left your friend At my house, whither if you come when the Court is up, you will find him ready to entertain you.
Oh! had Achab remembred this, when being daz•led by the name of his friend Benhadab, 1. King. 20. Hee could not see to doe Iustice vpon the enemy of God, he had not died so miserably.
Oh! had Ahab remembered this, when being daz•led by the name of his friend Benhadab, 1. King. 20. He could not see to do justice upon the enemy of God, he had not died so miserably.
or thy wife that lieth in thy bosome, or thy friend which is as thy owne soule, shall intice thee secretly, saying, I pray winke at the sinne of my tenant, giue way to the putting off a Triall which is brought against me but till next Assise,
or thy wife that lies in thy bosom, or thy friend which is as thy own soul, shall entice thee secretly, saying, I pray wink At the sin of my tenant, give Way to the putting off a Trial which is brought against me but till next Assize,
for why, he that stall respect the person in iudgement, mine •ie shall be vpon that man to cut him off from Israel, saith the Lord, Deut. 16. As for bribes let Tytus motto be thine, non habet euentus sordida praeda bonos, The end of filthy gaine is miserable.
for why, he that stall respect the person in judgement, mine •ie shall be upon that man to Cut him off from Israel, Says the Lord, Deuteronomy 16. As for Bribes let Titus motto be thine, non habet euentus sordida Praeda bonos, The end of filthy gain is miserable.
but as in a Salmon weire, the returne may be hard, there may be certaine sharp prickers at the dore, which will draw blood of him if he depart before he pay tythe.
but as in a Salmon weir, the return may be hard, there may be certain sharp prickers At the door, which will draw blood of him if he depart before he pay tithe.
But if a Iudge will florish like an Oliue tree, he must haue the property of an Oliue tree, which as Solinus tels vs, growes not onely smooth it selfe,
But if a Judge will flourish like an Olive tree, he must have the property of an Olive tree, which as Solinus tells us, grows not only smooth it self,
yet as those Kine, so you turne not either to the right hand or to the left, till you come to your eternall Elisium, as they to the field of Iosua the Bethshemite, 1. Sam. 6. And thus much for the first propertie of a staffe, of the Law, of the speaking Law, a Iudge to direct.
yet as those Kine, so you turn not either to the right hand or to the left, till you come to your Eternal Elysium, as they to the field of Iosua the Bethshemite, 1. Sam. 6. And thus much for the First property of a staff, of the Law, of the speaking Law, a Judge to Direct.
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First, for the maner, Saint Austin bids vs remember to expresse God not our selues in our correction, which Cassiodore expounds when he tels vs, to iudge iustly makes a Iudge hold the name of a Iudge, not to iudge sharpely, proudly, the sword is in the hand of the wise Magistrate to the punishment of offenders.
First, for the manner, Saint Austin bids us Remember to express God not our selves in our correction, which Cassiodorus expounds when he tells us, to judge justly makes a Judge hold the name of a Judge, not to judge sharply, proudly, the sword is in the hand of the wise Magistrate to the punishment of offenders.
Now there is a rod of Pride, but that is in the mouth of the Foole, Pro. 14. will you see them distinguisht by patterne? will you heare a wicked man in authoritie speake? heare Shimei, Stand forth (saith he to deiected Dauid ) thou wicked man, thou murtherer,
Now there is a rod of Pride, but that is in the Mouth of the Fool, Pro 14. will you see them distinguished by pattern? will you hear a wicked man in Authority speak? hear Shimei, Stand forth (Says he to dejected David) thou wicked man, thou murderer,
behold God hath taken thee in thy wickednesse, because thou art a murtherer, 2. Sam. 16. Now you shall heare a perfect Iudge speake, Iosua to Acan, as great a sinner as comes to our barres, whose sinne was the death of thirty sixe men at an instant, besides such a danger and reproch to his country, that good Iosua rent his clothes and fell vpon his face all day long before the Arke of the Lord for the finding out the offender, which person by the infallible lot being now discouerd, Marke how he flies vpon him, My sonne (saith he) I beseech thee giue glory to the Lord God of Israel and make confession vnto me what thou hast done, but when he confest it,
behold God hath taken thee in thy wickedness, Because thou art a murderer, 2. Sam. 16. Now you shall hear a perfect Judge speak, Iosua to Ashcan, as great a sinner as comes to our bars, whose sin was the death of thirty sixe men At an instant, beside such a danger and reproach to his country, that good Iosua rend his clothes and fell upon his face all day long before the Ark of the Lord for the finding out the offender, which person by the infallible lot being now discovered, Mark how he flies upon him, My son (Says he) I beseech thee give glory to the Lord God of Israel and make Confessi unto me what thou hast done, but when he confessed it,
A good Iudge like the Phisitian giues a bitter potion to the disease, but is not angry with the sick, Remember Saint Austins rule, Remember that thou a man art a Iudge of men, Quod hominis est miserere, pittie that part which is man, considering his fall, to which without the especiall goodnesse of God, thou also art subiect, oh neuer forget the curse which Dauid giues in the 109. Psal. Let there be none to extend mercy vnto him,
A good Judge like the physician gives a bitter potion to the disease, but is not angry with the sick, remember Saint Austins Rule, remember that thou a man art a Judge of men, Quod hominis est Miserere, pity that part which is man, considering his fallen, to which without the especial Goodness of God, thou also art Subject, o never forget the curse which David gives in the 109. Psalm Let there be none to extend mercy unto him,
nor to fauour his fatherlesse children, let the iniquitie of his Fathers be remembred, let their sinnes be before the Lord continually, that the memory of them may be cut off from the earth:
nor to favour his fatherless children, let the iniquity of his Father's be remembered, let their Sins be before the Lord continually, that the memory of them may be Cut off from the earth:
I know beloued there is crudelis misericordia, a cruell pitty, but I speake to your tongues, not to your hands, to those sharp pointed daggers which often slay the soule of the sinner:
I know Beloved there is crudelis misericordia, a cruel pity, but I speak to your tongues, not to your hands, to those sharp pointed daggers which often slay the soul of the sinner:
yes, Saint Peter to Ananias & Symon Magus witnesses there is, where the law fals short to reach a sinner let thy true zeale peece it out with thy words, let thy tongue like the sword of Phinees, pearce through the Adulterer & the Adultresse.
yes, Saint Peter to Ananias & Symon Magus Witnesses there is, where the law falls short to reach a sinner let thy true zeal piece it out with thy words, let thy tongue like the sword of Phinehas, pierce through the Adulterer & the Adulteress.
but with a most pious regard to the glory of God he breakethout into that passionate perswasion which I will vse vnto you, considering the enemies of God dwell about vs:
but with a most pious regard to the glory of God he breakethout into that passionate persuasion which I will use unto you, considering the enemies of God dwell about us:
least the daughters of the Philistians reioice, least the daughters of the vncircumcised triumph, 2. Sam. 1. It is the nakednesse of thy parent, let blessed Sem goe backward and couer it.
lest the daughters of the Philistians rejoice, lest the daughters of the uncircumcised triumph, 2. Sam. 1. It is the nakedness of thy parent, let blessed Sem go backward and cover it.
we must purge the head, saith a writer vpon the Kings, if we will keep the feete from swelling, doe you desire to draw the land from idolatry, indite the Landlords, bring them to Church, the Tenants will soone follow:
we must purge the head, Says a writer upon the Kings, if we will keep the feet from swelling, do you desire to draw the land from idolatry, indite the Landlords, bring them to Church, the Tenants will soon follow:
but they that loue thee shall be as the Sun when he riseth in his might, Iudges the 5. The battels of our Princes haue beene fought prosperously in this land,
but they that love thee shall be as the Sun when he Riseth in his might, Judges the 5. The battles of our Princes have been fought prosperously in this land,
and shall we be afraid to fight the battels of the Lord, Qui metues viuit liber mihi nan erit vnquam, I will conclude this second property of a Iudge to correct, with that of Syrack. Eccle. 7.6. Seeke not to be made a Iudge vnlesse thou canst breake through iniquitie, and not feare the person of the mighty, which will make thee sinne against thine owne vprightnesse.
and shall we be afraid to fight the battles of the Lord, Qui metues viuit liber mihi nan erit vnquam, I will conclude this second property of a Judge to correct, with that of Syriac. Eccle. 7.6. Seek not to be made a Judge unless thou Canst break through iniquity, and not Fear the person of the mighty, which will make thee sin against thine own uprightness.
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Aristotle tels vs that veritas, truth, is deriued a ver, veris, from the spring, because in the spring nature giues a pure and simple generation to creatures, wilt thou haue a fruitfull soule, a fruitfull haruest, a fruitfull praise? judge truely.
Aristotle tells us that veritas, truth, is derived a for, veris, from the spring, Because in the spring nature gives a pure and simple generation to creatures, wilt thou have a fruitful soul, a fruitful harvest, a fruitful praise? judge truly.
as in the first to the Chor. 3. speaking of Charity, It reioiceth not (saith he) in iniquity, but it reioiceth in the Truth, that is, in Iustice. In nothing can you come neerer to God, whose Embassadors, whose seruants you are then in this:
as in the First to the Chor. 3. speaking of Charity, It Rejoiceth not (Says he) in iniquity, but it Rejoiceth in the Truth, that is, in Justice In nothing can you come nearer to God, whose ambassadors, whose Servants you Are then in this:
and his truth shall be our shield and defence, but how shall a Iudge defend vs from the oppressor if he be not watchfull ouer the tongues of the Lawyers, ouer the persons of the witnesses, these being the instruments of the oppressor by which he peruerteth iudgement and wounds the poore and the Fatherlesse, there being none to help, Death and life are in the power of the Tongue, Prou. 18. this is the weapon that strikes, against which Iustice must haue her buckler to defend:
and his truth shall be our shield and defence, but how shall a Judge defend us from the oppressor if he be not watchful over the tongues of the Lawyers, over the Persons of the Witnesses, these being the Instruments of the oppressor by which he perverteth judgement and wounds the poor and the Fatherless, there being none to help, Death and life Are in the power of the Tongue, Prou. 18. this is the weapon that strikes, against which justice must have her buckler to defend:
the old word was ad rem but now it may be ad res, the Epigram agrees to our times, against these that vent so much impertinent stuffe as though they had sued out a writ of Tales de circumstantibus got leaue to vse words for want of matter,
the old word was and remembering but now it may be ad Rest, the Epigram agrees to our times, against these that vent so much impertinent stuff as though they had sued out a writ of Tales de circumstantibus god leave to use words for want of matter,
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The Poet I say presents a poore Client hauing feeed his Counsellor to plead for the recouery of two hogs were taken from him, the Counsellor assures him it should be his first motion,
The Poet I say presents a poor Client having feed his Counsellor to plead for the recovery of two hogs were taken from him, the Counsellor assures him it should be his First motion,
and with all speed steps to the Barre, there he makes a long Oration so farre from the matter, that the innocent Client, thinking he had forgot him and beene busied in other mens affairs, cries out vnto him, Iā age de porcis; I beseech you now Sir remember my hogs.
and with all speed steps to the Bar, there he makes a long Oration so Far from the matter, that the innocent Client, thinking he had forgotten him and been busied in other men's affairs, cries out unto him, Iā age de porcis; I beseech you now Sir Remember my hogs.
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but alas they which are suffered to speake against the seruants of God, are not compelled to be heere to heare the word of God, were they heere I would tell them it is written, Thou shalt not beare false witnesse against thy neighbour.
but alas they which Are suffered to speak against the Servants of God, Are not compelled to be Here to hear the word of God, were they Here I would tell them it is written, Thou shalt not bear false witness against thy neighbour.
Thou shalt sweare in truth, in iudgment, in righteousnesse, and the Nations shall blesse God and glory in him, I would tell them were they heere that Osee the last king of Israel for breaking his Oath with Salmanazar king of Ashur an Idolater, died a captiue in extreame misery 2. King. 17. That Sedechias king of Iuda rebe•ling contrary to his Oath against Nabuchadnezzar, not only, brought destruction vpon Ierusalem, but hauing seene his owne Children slaine before his eies, had those eies also bored out, from which I would come neerer to them,
Thou shalt swear in truth, in judgement, in righteousness, and the nations shall bless God and glory in him, I would tell them were they Here that Hosea the last King of Israel for breaking his Oath with Salmanazar King of Ashur an Idolater, died a captive in extreme misery 2. King. 17. That Sedechias King of Iuda rebe•ling contrary to his Oath against Nebuchadnezzar, not only, brought destruction upon Ierusalem, but having seen his own Children slain before his eyes, had those eyes also bored out, from which I would come nearer to them,
I could instance Rodulph king of Swevia, who being dispensed of his Oath by the Pope which he had made to Henry the fourth Emperor, vpon which he tooke Armes against the Emperor, lost his right hand in the same, which hand being brought vnto him,
I could instance Rudolph King of Swabia, who being dispensed of his Oath by the Pope which he had made to Henry the fourth Emperor, upon which he took Arms against the Emperor, lost his right hand in the same, which hand being brought unto him,
and looking thereon, Oh you wicked men (saith he to the Bishops) this hand with which I swore fealty to the Emperor will remaine an argument of my breach of Faith before God,
and looking thereon, O you wicked men (Says he to the Bishops) this hand with which I swore fealty to the Emperor will remain an argument of my breach of Faith before God,
yea, that his soule doth abhor, Pro. 6. At least how carefull, considering these things, ought you to be what witnesses you receiue, seeing the Lord hath commanded you to make diligent inquisition after these, Deut. 19. Do not imagine it concernes you not, I would heere aske, seeing the Law alowes only the testimony of honest and lawfull men,
yea, that his soul does abhor, Pro 6. At lest how careful, considering these things, ought you to be what Witnesses you receive, seeing the Lord hath commanded you to make diligent inquisition After these, Deuteronomy 19. Do not imagine it concerns you not, I would Here ask, seeing the Law allows only the testimony of honest and lawful men,
By the Law of God he is to be accompted as a Pagan that stands excommun•cate, 1. Cor. 5. and by the Law of England a Recusant cannot haue the benefit of the Law against a subiect, no not in recouering of his right:
By the Law of God he is to be accounted as a Pagan that Stands excommun•cate, 1. Cor. 5. and by the Law of England a Recusant cannot have the benefit of the Law against a Subject, no not in recovering of his right:
Is it the sentence or the sinne that depriues of this abilitie, sure you will say the sinne is the cause, the sentence doth but demonstrate the person.
Is it the sentence or the sin that deprives of this ability, sure you will say the sin is the cause, the sentence does but demonstrate the person.
Now quis { que }, praesumitur in lege, euery man is supposed honest in the Law till he be proued dishonest, ex ore tuo te iudico, Recusancy is no blushing sinne in these daies in this place, their owne mouthes will accuse them,
Now quis { que }, praesumitur in lege, every man is supposed honest in the Law till he be proved dishonest, ex over tuo te Judico, Recusancy is no blushing sin in these days in this place, their own mouths will accuse them,
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if euer Epicarmus his little Iewell, therefore were worthy a Iudge, which Cicero termes the bond of all humane wisdome, let it be your posie memento diffidere, be not light of beleefe, Iesabel wanted no witnesses against Naboth. But these are not so bad:
if ever Epicarmus his little Jewel, Therefore were worthy a Judge, which Cicero terms the bound of all humane Wisdom, let it be your posy memento diffidere, be not Light of belief, Jezebel wanted no Witnesses against Naboth. But these Are not so bad:
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God knowes how farre from malice to the Nation, I speake, who I doe assure my selfe if it would please God to open their eies and see the truth would be a staine to vs in their deuotion in their abundant charity.
God knows how Far from malice to the nation, I speak, who I do assure my self if it would please God to open their eyes and see the truth would be a stain to us in their devotion in their abundant charity.
But to conclude, it is not sufficient to defend from the oppressor, but a good Iudge must support the oppressed, he must be a Father to the Fatherlesse,
But to conclude, it is not sufficient to defend from the oppressor, but a good Judge must support the oppressed, he must be a Father to the Fatherless,
and a husband to their mother, Eccle. 4. So shalt thou be as the Sonne of the most high, thou must be speedy in dispaching their causes, thou must looke they be not dishartned by the greedinesse of thy fees,
and a husband to their mother, Eccle. 4. So shalt thou be as the Son of the most high, thou must be speedy in dispatching their Causes, thou must look they be not disheartened by the greediness of thy fees,
dispatch them before they cry, for their cry will reach as farre as Heauen, and God will come downe, Exod. 3. Now there are 4. crying sinnes expressed in this Distcik:
dispatch them before they cry, for their cry will reach as Far as Heaven, and God will come down, Exod 3. Now there Are 4. crying Sins expressed in this Distcik:
Clamitat in celū vox sanguinis & Sodomorū, Vox oppressorum, merces retenta laborum: And because the first two are notorious, of the third wee haue spoken:
Clamitat in celū vox Blood & Sodomorū, Vox oppressorum, merces retenta laborum: And Because the First two Are notorious, of the third we have spoken:
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I neede not tell you that the faithfull Minister is a true laborer, a painefull watchman, 1. Ez. 3. though it may be in some places, they are not husbandmen as Paul cals them the 1. Cor. 3. but Haruestmen known onely to their Parishioners when they come to gather their tithes, tanquam stratonicles in auream messem, reaping where they doe not sowe, I shall not neede to tell you who withhold their wages, your Courts haue their names in black rowles,
I need not tell you that the faithful Minister is a true laborer, a painful watchman, 1. Ezra 3. though it may be in Some places, they Are not husbandmen as Paul calls them the 1. Cor. 3. but Haruestmen known only to their Parishioners when they come to gather their Tithes, tanquam stratonicles in Auream messem, reaping where they do not sow, I shall not need to tell you who withhold their wages, your Courts have their names in black rolls,
as God has them in his black booke, but I say you are to support them that haue their wages withholden, you are with Ezra to make hast in restoring the Church to her rights, to bestow trauell,
as God has them in his black book, but I say you Are to support them that have their wages withholden, you Are with Ezra to make haste in restoring the Church to her rights, to bestow travel,
nay, there is daily more Brick required, the poore Minister is forced to attend at the Assises and Sessions, to present Recusants at his owne cost abroad, who hath not wherewith to feede him at home,
nay, there is daily more Brick required, the poor Minister is forced to attend At the Assizes and Sessions, to present Recusants At his own cost abroad, who hath not wherewith to feed him At home,
if this be not an oppression, I am sure it is to deuide the punishment inconsideratly as Dauid did the inheritance betweene Mephisbosheth and Ziba, a good man and a wicked, 2 Sam. 19. Sanabimur si separemur a caetu saith Seneca, and I am sure it is Religious, seeing God hath put vs apart from the people, not to lay burdens vpon vs to impouerish vs to the contempt of the people,
if this be not an oppression, I am sure it is to divide the punishment inconsiderately as David did the inheritance between Mephisbosheth and Ziba, a good man and a wicked, 2 Sam. 19. Sanabimur si separemur a caetu Says Senecca, and I am sure it is Religious, seeing God hath put us apart from the people, not to lay burdens upon us to impoverish us to the contempt of the people,
They haue a rule in the Gospell to be content with their pay, but there is no law to see them miserable for want of pay, let vs not vse them as we doe our chimnies, creep to them in winter and stand aloofe from them in Summer.
They have a Rule in the Gospel to be content with their pay, but there is no law to see them miserable for want of pay, let us not use them as we do our Chimneys, creep to them in winter and stand aloof from them in Summer.
No let vs deale with them as wee doe with plants cherish and prune them in our spring, that wee freely may tast their fruit in the fall, I note them as cares worthy your intertainment, Let Esau speake neuer so friendly, he hopes yet a day of mourning will come let vs preuent it by our Charity, by Iustice, by Prayers.
No let us deal with them as we do with plants cherish and prune them in our spring, that we freely may taste their fruit in the fallen, I note them as Cares worthy your entertainment, Let Esau speak never so friendly, he hope's yet a day of mourning will come let us prevent it by our Charity, by justice, by Prayers.
therefore to this fourth property of support I adioined a fourth qualtitie in a Iudge to hate Couetousnesse, it is well obserued that the Mountaines where gold growes beare neither grasse nor graine, hearb nor tree,
Therefore to this fourth property of support I adjoined a fourth quality in a Judge to hate Covetousness, it is well observed that the Mountains where gold grows bear neither grass nor grain, herb nor tree,
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so where the loue of the World couetousnesse raignes, there is no hope no expectation of support, let gold be interposed betweene God and the conscience of the Iudge once,
so where the love of the World covetousness reigns, there is no hope no expectation of support, let gold be interposed between God and the conscience of the Judge once,
But wherefore should I speake so much of the vices of Iudges? Surely Right Honourable to your exceeding great prais, Qui malos corrigit laudat bonos, he that inueighs against sin, extolles vertue.
But Wherefore should I speak so much of the vices of Judges? Surely Right Honourable to your exceeding great praise, Qui Malos corrigit Laudat bonos, he that inveighs against since, extolles virtue.
He that hath beene the least while a Iudge in this place, hauing left Iacobs stone in the highest Court of our kingdome, to witnesse the integrity of his conscience, that God I say hath appeared vnto him, I speake it with great ioy, the chiefest in place of Iustice whom I haue beene so happy to know, haue afforded matter of reuerence to me, matter of admiration;
He that hath been the least while a Judge in this place, having left Iacobs stone in the highest Court of our Kingdom, to witness the integrity of his conscience, that God I say hath appeared unto him, I speak it with great joy, the chiefest in place of justice whom I have been so happy to know, have afforded matter of Reverence to me, matter of admiration;
reuerence towards their vertues, admiration in the goodnesse of God, who hath his Melchisedeck in Salem, his lot in Sodom. Be thankfull, oh be truely thankefull to God beloued brethren, that he hath not beheld our sins with the eye of seuerity, sinne being the cause that in all ages he hath set ouer rebellious people, cruell and wicked gouernors, Mich. 3. He hath not I say dealt with vs as he hath done with other Nations.
Reverence towards their Virtues, admiration in the Goodness of God, who hath his Melchisedeck in Salem, his lot in Sodom. Be thankful, o be truly thankful to God Beloved brothers, that he hath not beheld our Sins with the eye of severity, sin being the cause that in all ages he hath Set over rebellious people, cruel and wicked Governors, Mich. 3. He hath not I say dealt with us as he hath done with other nations.
The memory of Elizabeth (as that of Iosias ) is like the composition of the perfume that is made by the art of the Apothecary, it is sweete as hony in all mouthes,
The memory of Elizabeth (as that of Iosias) is like the composition of the perfume that is made by the art of the Apothecary, it is sweet as honey in all mouths,
euen one of his seede rightly seruing the Lord to the ends of the world, our posterity shall say of him, that he reigned in a peaceable time, and was glorious:
even one of his seed rightly serving the Lord to the ends of the world, our posterity shall say of him, that he reigned in a peaceable time, and was glorious:
