Dan , Iudgement .

Iudgement is the act of Iustice . Aquin. 22. q. 60. art. 1. Iustice an habit , by which we haue an inclination , Aquin. in AR. Ethic. lib. 5. c. 2. power and will to the performance of what is iust : so the Philosopher . Iustinian . de Iustit . & Iure . Or , as the Imperial Lawyer ( though not so formally ) it is Constans & perpetua voluntas suum cuique tribuens ; a constant and perseuering will ; Georg. Reisch . Margarit . Philosopn . lib. 12. cap. 23. or more Logically , the habit of that will , which giues , and by which , each one receiues his proper and peculiar right . Now wee know , that Habits are by so much the firmer radicated in their subiects , by how much the actions from whence they flow , are the more frequently and timely vsed . Horat. epist. lib. 1. epist. 2. Quo semel est imbuta recens seruabit odorem Testa diu ; The vpright tree was made streight when it was a sprigge . Vertues that are taught to youth , grow habituall to age ; and what Nature can neuer find easie , custome make naturall . Wherefore the Persians , that they might be sure to prouide vpright Iudges , made their children petty Iustices , and taught them Law as soone as letters . Xenophon . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . They went to the Schoole of Iustice euery day , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Xenophon , as duly as amongst vs our Nouices to learne their first rudiments . Yea , their very sports were serious , and ( as another small Commonweale ) they had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Publike Halles to moote their childish Cases in . So would they wisely preuent Nature by their discipline , accompanying their increase of yeeres with a growth of vertue , that they might become men , and iust both together . What the light of Nature taught them , Horrt . carm. lib. 3. ed. 24. the precepts of God commanded the Iewes . Eradenda cupidineis Parui sunt elementa . They were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A stiffe-necked people of an vncircumcised heart , Act. 7.51 . and the coare of their rebellion must be grubbed vp from the roote , which is easiest done in the Spring of youth , when sinne can take but tender hold , wherefore they must teach Gods Lawes diligently vnto their children , and to make them more habituall , they must talke of them when they are in their houses , and when they walke by the way , and when they lie downe , and when they rise vp : Deut. 6.7 . yea , they must binde them as a signe vpon their hands , and as Frontlets betweene their eyes : Vers. 8. Whence the Pharises as seeming-performers of the Law , wrote those sentences in Frontlet-parchments , which they should haue grauen in their hearts , and misplaced their consciences in their Philacteries : Matth. 23.5 . Nor is it wonder , that a gemme so precious should be in so high esteeme . Aquin. 22. q. 58. art. 4. For indeed Nature knowing her Original to be of God , hath exalted her vnto a throne at least , for the more part aboue the rest of vertues . Her seate is not in the lower appetite of sense , but in that supreme one of the Will , which being a faculty of the diuiner part of man , is the most conuenient receptacle of a vertue , whose originall is so Diuine . Diuine ? Yes : for Iustice is of the Lord , yea t is the Lords . He executed the Iustice of the Lord : Deut. 33.21 . Heare then , O Israel , The Lord our God is one Lord : Deut. 6.4 . and that Lord both mercifull and iust : Psal. 116.5 . Plato confessed , that hee was attended by a reuenging Iustice , which executed his wrath vpon the transgressours of his Law , and in that was more religious then the accursed Marcion , Iren. advers. haereset , lib. 3. c. 45. a blasphemer at least , equall with the sonne of the Egyptian , diuiding the Diuinity into two Godheads . The one forsooth he called Good , and stiled him , The Father of Mercy : the other Bad , and reputes him the Patrone of Iustice . As if he would make Mercy and Iustice vtter enemies , and by an vniust sentence depriue Iustice of her goodnes . Irenaeus in the power of the Spirit mightily confutes him , Iren. advers. haereses , lib. 3. c. 42.43 . & demonstrates him as guilty of contradiction as blasphemy , vnder whose victorious feete wee leaue him cloathed with shame and confusion of face , mocking his foolish Thesis , as apparently repugnant to the first principles of Philosophy , as Theologie , with a Poets fiction , weighty enough to contrapoise his slender position ; Hesiod . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Iudgement is the daughter of the most high God , indeed it is the worke of the Almighty : Ier. 9.24 . And because God saith so , Epiphanius is bold to say as much , with as close a tye , knitting the rest of vertues vnto Iustice , as the Philosopher can binde them vnto Prudence : for Non aliter ( saith he ) quis fiet bonus , Epiph. cont . Haros . lib. 1. si non fuerit Iustus : if a man cannot be iust , it is impossible that he should bee good . To diuide honesty from vertue , and goodnesse from iustice , are equally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , both aboue the reach of possibility . And that it is a vertue , Adrianus Turnebus aduersario , lib. 8. c. 20. the Coryphaeus of our Moderne Criticks ( not to talke of Aristotles Media ) induceth Vlpian to conclude from the definition of Iustice , viz. that it is voluntas constans & perpetua ; A constant and perpetuall Will : so Stoically both arguing it to be a vertue , and distinguishing it from the perturbations mutability , by a solid , fixed , and perseuering constancie : yea in one eminent acceptation , Aquin. 22. q. ●8 . art. 6. in corpore . in regard of her generall direction , she may iustly be stiled , Omnis virtus , The whole vniuersalitie of vertues , as guiding them al to the common good , as charity directs them to the Diuine Good . All which may challenge their euidence from the office of Iustice : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Hesiod . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aquin. in Arist. Ethic. lib. 5. cap. 1. lect. 1. Ambros . lib. Offic. suum cuique tribuere ; to giue euery one his owne ; to God and Man , and to Man and Man . S. Ambrose addes , Alienum non vendicare , propriam vtilitatem negligere vt communem aequalitatem custodiat : Not to lay claime to our neighbours goods , but to preferre the generall equitie , yea to our owne profit . Loe then , beloued , Iustitia tribuit , &c. Iustice giues what is due , she doth not sell it . Iust weights poyze her ballance , not a heauy purse : and to declare her innocency concerning rewards , the Thebans painted her without hands ; Plutarch . in Iside . Hesiod . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Iustice is a Virgin , pure , immaculate , vndefiled , incorrupt : wherefore it is impossible she should associate her self with base mony-gods , whose gaine is their godlinesse , and are therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , corrupt in minde , 1. Tim. 6.5 . & Spirituall Fornicatours , for their hearts haue gone a whoring from the Lord : Eccles. 46.11 . Wherefore Vlpian doubts not to stile honest Lawyers Sacerdotes Iustitiae ; the Priests of Iustice , Turneb . aduersar . lib. 8. c. 20. emulus ( as Turnebus coniectures ) of the Stoicks sincere wise man , Irenaeus aduersus haeres . lib. 4. cap. 20. sect. 2. to whom onely they vouchsafed the title of a Priest . And doth not Iraeneus astipulate ? Omnes Iusti Sacerdotalem habent ordinem ; Let any expound the word Iusti in as large and generall sense as hee may , yet in this I suppose I erre not . The integritie of a righteous Iudge may adde vnto his Honour the reuerend title , at least of a Lay-Priest : such a proportionall Anallogie betweene their Callings is grounded vpon the vprightnesse of their actions . It was death amongst the Romans to receiue a bribe , especially in a cause of death . Yea , the Acilian Law did prosecute this sharpe decree against the person accused , with such iust seuerity , Pompon . Laetus de Legib. 1.5 . that there was admitted no Iusiitium , no Dies Iustus , but he was immediately condemned sine ampliatione aut comperendinatione , without any delay of Demurre , Adiourning Court , or possibility of repriue . I need not tell you , how Darius fastened corrupt Sandoces to the tormenting Crosse ; Barnab . Brisonius de reg . Pers. lib. 1. nor how Cambyses caused Sisamnes skin to be plucked off , and spread vpon the Iudges chaire , placing his sonne first in it , that by the balefull spectacle of his fathers hide , hee might be deterred from peruerting Iustice by receiuing bribes . Wherefore hauing spoken of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , very briefly , yet as much as needs , my theame being still of Iustice and Iudgement , I passe vnto two other inconueniences in their administration ; Too sudden expedition and delay . From the first of which , Epiph. lib. 11. c. de Manichaeis . Epiphanius testifies , the Persians to bee so free , that in the most capitall offences they were slow to punish ; supposing that in causes concerning life , no time was long propeque esse vt lubenter condemnent qui cito , Barnab . Brison . de reg. Pers. li. 1. as Brissonius amplifies : They thought the condemnation halfe voluntary , and consequently vniust , if very sudden . It is obserued from a Rabbi , Targum Ionath . Mumb. 9 8 c that there were foure causes brought vnto Moses : two were respectiuely of small moment , in which he made haste ; one was the matter of vncleannesse , keeping from the Passeouer , Numb. 9.9 . the other was the case of Zelophebads daughters concerning their inheritance , Numb. 36.10 . The other two were of greater weight , as touching life and death , in which he delayed . The first was the matter of the Blasphemer , in my Text : the second , that of him that brake the Sabbath in gathering sticks , Numb. 15.35 . yet in none of all these cases was there more haste then good speed , for in them all ( saith my Author ) Moses answered , Non audiui , Godwin . Moses & Aaron . l. 5. c. 6. I haue not heard , to wit , from the Lord , intimating , that deliberation ought to accompany iudgement , & sentence not to bee pronounced , before consultation with God . For concerning all these cases the Lord spake vnto Moses , and in the least of them , the Lawgiuer solemnely bespeakes the people to stand still , & ego audiam , and I will heare what the Lord will command : Numb . 9.8 . On the contrarie , as deliberation is requisite , so voluntary delayes are dangerous . What iniustice doe we reade of in the vnrighteous Iudge , Luk. 18.6 . saue onely delay ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : The sooner the Cockle is destroyed , the better the Corne will grow . The Royall Iudge , Dauid , knew it , when he said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Betimes , early , Sophocles in Electrá . in the morning will I destroy the wicked of the Land : Ps. 101.8 . By this then it is manifest , that Iustice giues freely , deliberately , and ( as the case requires ) speedily . The next Quaere is , What she giues ? Her proper Obiect Ius , or Iustum , What is right and due . Doe you inquire what that is ? the Schooleman defines it to bee Opus adaequatum alteri secundum aliquem aequalitatis modum . Aquin. 22. q. 57. art. 1 , 2. An action squared and proportioned to anothers benefit or losse , according to the equalitie of desert . Now this equalitie ariseth either ex naturâ rei , from the nature of the thing : as if I lend so much , from the principles of Nature in a Practicke Syllogisme , conscience concludes , that so much is to be restored againe : or else this adequation or equality proceedeth ex condicto , from a mutuall agreement , which againe is either priuate , betwixt person and person ; or publike , by common consent , and vnanimous agreement of the publike Magistrate and people . From the first ariseth the iudgement betweene priuate contracts ; from the second , that concerning publike Edicts . It followes then , Xenophon . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Iustice respects an equalitie ; and that equalitie intimates a twofold proportion : one is inter rem & rem : as betwixt the traffike and the value , about which the commutatiue part of Iustice is conuersant : Aquin. 22. art. 2. Arist. Eth. 5. the other is inter rem & personam , betweene the Person deseruing , and the Reward , which by an equall distribution is adapted , Barnab . Brisson . de Reg. Pers. l. 1. or fitted to the persons deserts , by that other subiectiue part of Iustice , to wit , Distributiue . The Persians religiously obserued both parts , but iust Aristides extols them for the latter ; Aristid . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : They requited not a multitude of honourable attempts with few gifts , nor great deserts with smal rewards . And loe , the Precept of the Lord commands both parts : Iust ballances , iust weights , a iust Ephah , and a iust Hin shall yee haue : Leuit. 19.36 . and the Labourer is worthy of his hire : Luk. 10.7 . From these are euident the definition of this Ius , or right , and it is necessity . This is that Palladium , that Image of Pallas , that Statue of Iustice fallen downe from Heauen into our Common-wealth , which being religiously preserued , our Cities are conserued from hostile violence : and vpon whose violation , Iustice it selfe immediately , or at least by a sudden consequence receiues the afront , and the reason is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : He that iniures the picture , Georg. Hemis . in Hesiod . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ex Proclo . reproacheth the person whose the picture is ; now this Iustum , or Right , is the liuely image , the true protraiture of Iustice : which as she renders what is Ius , or Right , so to each one Ius suum , what is his owne , proper , and peculiar right . In matters of possession Iustice takes not notice of conueniency , but Due . It preserues inheritance , and that iustly ; yea oft-times to the bad , not because he deserues it , but because t is his . That Story of Cyrus , when he was a boy , is as vsefull as elegant : Being at the Schoole of Iustice , Xenoph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . whereof wee spake before , it was his turne to decide a controuersie betweene two of his play fellowes , the one being a great boy that had a little coate , the other being a little boy that had a great coate , and one at strife for the others garment . He , as hee thought most conuenient , iudged that both should change , sentencing the larger coate to the bigger Lad , and the lesser to the smaller . But what followes ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hee was punished by his Tutor , to make him remember , that Iustice respects the right of possession , more then the conueniency : it giues to each man what is his peculiar owne by Law : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Wherefore the Iudge ought not to square his sentence by seeming expediency , but by the Law . Hence it is manifest , that the goodnesse of Iustice is not terminated in the person of the iust administratour , but as more selfe-communicatiue then the rest of vertues , extends her benefits ad alterum , to the commoditie of others ; yea , ad omnes , euen vnto all ; for she giues what s due vnicuique , Plutarch . in Iside . to euery one . She respects no persons , for she sees them not . The Thebanes painted her without eyes : or if shee haue any , they are not in her owne , but in the Iudges head : for him indeed Cyrus stiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Seeing-Law . Xenophon . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But how ? Marry he hath an eye to see , but not to pitie : an eye of vnderstanding to search out the sinne , not an eye of partiality to fauour the delinquent . Respect of persons then is the reiection of Iustice , and by it wee may become Iudges : But of what ? Of equity ? No : but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of euill thoughts : Iam. 2.4 . From these then we may of a truth perceiue , that God is no accepter of persons : Act. 10.34 . Yea , the poore whom God seemes most to pitie , and for whose reliefe ( as Philo with admiration of his Iustice notes ) he hath left vnto his people so many precepts and excitements to Mercy and compassion , Philo Iudaeus de officio Iudicis . euen they ( I say ) are excluded from all commiseration in iudgement , and that by his owne expresse prohibition : Thou shalt not countenance a poore man in his cause : Exod. 23.3 . Hence of so glorious esteeme in ancient time was this impartiall iustice , that the Poet calles it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Homer . ●dys . lib. 4. The iudgement of the most diuine Kings . And loe , Saint Iames by warrant from the holy Ghost , is bold to set the same Crowne of glory on her head , terming her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : The Royall Law : Iam. 2.8 . And indeed why not a Royall Law , Theod. Beza in loc. cit. if a Law so supremely generall ? For the performance of it , is the performance of the Law . I coniecture Saint Iames thought so , when hee made a direct Antithesis betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Acceptation of persons , and loue to our neighbour , which is the performance of the Law , Ro. 13.9 , 10. His words are these : If ye fulfill the Royall Law , according to the Scripture , Thou shalt loue thy neighbour as thy selfe , yee doe well : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , But if yee accept persons , yee commit sinne , and are conuinced of the Law as transgressours : Iam. 2.8 , 9. Hitherto ( Beloued ) I haue shadowed Iustice , and consequently Iudgement ( though with a slubbering Pencill ) together with their properties , and haue prooued each of them to be seuerall Canons of Gods Law . I appeale then , as well to the approbation of your reason as your faith , whether Dibri be of the Tribe of Dan , whether Iudgement be the Father of the

Law . Dibri .

The diuision of the Law in generall into Eternall , Naturall and Humane , or Positiue : with the Originall of the Positiue from the Naturall , and of that from the Eternall , I haue already heretofore in this place handled . At which time I also manifested the strict tie , by which our conscience is bound to the obseruation of this Humane Law , together with the dutie of Magistrates , who ought to proportion their Iudgements according to the rule of this Law : it being the best commendation which Mandana could affoord her husband Cambyses , Xenoph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : He made not his will a Law , but the Law his will , and ruled best , because hee would be ruled . She sayd so to her young sonne , Cyrus ; and it seemes hee gaue good eare and approbation to the commendations : for when himselfe was after inuested in his dignitie , he confessed the law to be a schoolemistris both to Magistrate and People ; teaching them two lessons , to each , one , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Xenoph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Art of gouernment to the Magistrate , the rule of Obedience to the Subiect . It is true indeede , that the Law had once its infancy , when the rulers wil by necessity for want of Law stood for a Law : Semiramis decrees had the force of Law amongst the Babylonians , Briss . de Keg . Pers. lib. 1. yea euen in oeconomicall & priuate families , the father of the families word had the full vertue of Law . Iudah pronounced the sentence of Death against his daughter in Law , Tamar : Bring her forth and let her be burnt : Gen. 38.24 . So that Polydore Virgils coniecture may be supposed , at least probable , to wit , that written Lawes were not in vse in Homers time , Polid. Virgil. de Inuent . Rer , li. 2. cap. 1. for in all his workes ( sayth hee ) he not so much as names a Law . Yet there was euen then without controuersie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , though not written , composed and publike edicts or constitutions , yet certaine receiued Traditions agreeing with the Law of Nature , equiualent in proportion with a Law . Such as were intimated by the same Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pelid . Virg. Inuent . Rer. l. 2. c. 1 The Iustice of Retaliation , or retribution of like for like . But after the ruder times of Barbarisme had put off their rugged coate , Demost . cont . Aristogitonem . Draco and Solon brought this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( so their Oratour stiles it ) this diuine inuention of the Law first to Athens from whence the Romanes after brought their twelue tables well neare 300. Dionys . Halicarnass . lib. 10. Ab. vrb . condit . 293. Glarean . in Eutropij , lib. 1. an. 291. yeres ab vrbe conditâ : from the beginning of their state . So diuers Law-giuers furnished diuers Common-wealths , as Lycurgus the Lacedemonians , and ours ( for why should wee forget our owne ? ) Mulmutius Dunwallo , Iob. Stow Chron. Ang. and the renowned Lady Mercia , the Royall foundresse of our Mercian Lawes Before all which , Flau. Iosep . contrâ Appion . lib. 2. Iosephus iustly vindicates antiquity to the Hebrew Lawes , the only absolute and iust Decrees : Laetus calls them , Pomp. Laetus de legib. cap. 1. Coelo lapsas : Fallen from heauen : and indeed they of all the rest were written with the finger of God . Exod. 31.18 . This is that vndefiled Law , Xenop . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the rule and square of all humane Decrees , by which wee are made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Ciuiler and better : for the Law of the Lord is perfect , conuerting the soule . Psalm . 19.7 . Nor indeed is it a wonder that the Law should better vs , for it cuts off transgression as its Naturall enemie , sith the Essence of the Law is Order , the Essence of sinne meerely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Disorder . This is that diuine decree to which , as to that of Nature if the rest be conformable , Horat. de Art. Poëticâ . Cruquius in loc. citat . Pompon . Laetus de Legib. lib. 1. we may Leges incidere ligno ingraue them in wood or brasse as eternally & inuiolably to be o●●●rued . But if they are dissentient from this Law , they can neither Imperare , Vetare Punire , nor Permittere : nor Command nor Forbid , nor Punish , Aquin. 12. q. 95. art. 2. nor Permit , depriued of the foure royall prerogatiues of iust Decrees : for they are not Leges , but Legum corruptiones : not Lawes but the corruption of Lawes : And Woe vnto them that decree them , Isay . 10.1 . So that in regard of them the knot is loosed , which should binde our consciences to obedience : for we ought to obey God rather then men . Act. 5.29 . This is that Law of Order , whose Authour is the God of Order , and which begets the effect of Order ; Tranquillitatem ordinis : That calme of order : So Saint Augustine describes Dibries , the Lawes faire daughter

Shelomith , or Peace .

Eustath . in Homer . Il. 1. A daughter , a faire daughter , beautifull as Rachel , amiable as Rebecca , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : mixing sweet smiles with a matrons honour ; Alma Mater , Hesiod . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a nourishing Mother : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the nurse of youth : the comfort of grey haires . What not ? The guift , Beza in Epist. ad Rom. cap. 5.1 . yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all the gifts of God to men . She is the bond which ties vs vnto God , to men , and to our selues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Eustath . in Hom. Il. 21. sayth the Critick from knitting vs by charity to God , by concordance to our neighbours , and by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or selfe-complacencie to our owne selues . The Daughter of the Law : Shelomith , the daughter of Dibri . I remember another woman , Shelomith , mentioned in holy Writ . 1. Chron. 3.19 . and shee the daughter of Zerubbabel . What s that ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The disperser of confusion : Dispergere . and who can that be saue Dibri , that great instrument of Order ; Dibri , the Law ? Loe in this also the mysterie is continued , Shelomith is the daughter of Dibri , Peace of the Law . Shelomith an Israelitish woman , the daughter of the couenant , and so of the Law . The blessing of Gods people : Peace on Israel ; Psalm . 128.6 . a stranger to the rebellious : There is no peace saith the Lord , to the wicked . Isay . 48.22 . Hee sayth so twice , concluding two Chapters with the same Selah : There is no peace , saith my God to the wicked . Isay . 57.21 . Christ chose to be borne in the Peace of the World , and by the embassage of an Angell , sent the Peace of God into the World : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Glarean . in trop . lib. 7. Peace on earth . Luk. 2.14 . Loe the bearer was no lesse then an Angell , and the Doner , the verie Sonne of God . Happie then , thrice happie , yea in the Iewes esteeme , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Beza in Saint Matth. 10.12 , compleately happy is that blessed broode , to whom belongeth that diuine title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the sons of Peace . O my brethren , know and blush . Loe we are they , Pacem habemus sine timore , Ireneus aduers , haeres . lib. 4. ca. 49. in vijs ambulamus , nauigamus quocunque volumus . So Irenaeus describes the peace of his time , of which his Name was the Prophet . Let vs at once interpret and applie it . Was euer nation voide of feare ? We are more ; we haue beene a refuge to the fearefull . Had euer people securitie in their daily iourneys ? we haue more : our houses nightly are our Castles ; yea our open fieldes are free from ciuill and forreine inuasions was euer Countrie rich in Merchandize ? we are more ; our ships haue brought home gold from Ophyr , yea wee haue lent to other Nations . Briefely , our wiues are not rauished ; our Virgins are not defloured ; the bloud of our Babes is not mixed with their Parents ; our grey-haired Fathers close not the eyes of their gasping sonnes ; there is no crie in our streets : God hath not dealt so with euery Nation . And what hath now our Shelomith ? What hath our Peace brought foorth ? An ougly broode , infinitly dislike her selfe . Alas , a curser , a blasphemer , or a thiefe , Hugo Cardin. in loc. cit. which also takes Gods name in vaine . Prou. 30.9 . Shee was indeed louely as Dinah , but as vnhappy : The one rauished by Shechem : The other contracted to a foule Egyptian . Though then the Israelitish woman bare him , the Egyptian begate him , Godwin . Moses & Aaron . lib. 6. cap. 4. ex Euricide . & Aben Ezrà in Num. 1.2 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Familia matris non vocatur familia : The mohers families amongst the Iewes was esteemed as no family . He takes his name from his Father : He was the sonne of an Egyptian : vers. 10. and though Peace per accidens , Accidentally may be stiled the mother , yet the procreatour , the begetter , the father of sinne , is that black Egyptian the Deuill . He begets sinne , not on the Substance , but the excrements of Peace : as the best beauty may be corrupted , and that corruption ingender wormes . To the euidence of which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to adde one more mysticke Genealogy , adstipulates , that of Hose ; Hos . 1. His wife in the vision was Gomer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deficere , consumi . a Consumption or Rottennesse , the Daughter of Diblaim , a Cluster of figges , the expressiue embleme of Plentie : Deut. 8.8 . Her children , Izreel , Lo-Ruhamah , and Lo-Ammi , A Scattered people , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Massae ficuum . an Negation of Mercy , an Alienation from God . Thus peace procreates plentie ; abused plentie , rottennesse ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non misericordiam consequi . and rottennesse the curse . Lo then my brethren , to what a passe our transgressions haue brought vs : Wee haue abused Gods plentie vnto rottennesse : his gifts vnto immoderate riote and excesse , all of vs ; the two sisters , Aholah and Aholibah , Samaria and Ierusalem , the People and Priests haue committed fornication with our owne inordinate desires , Ezek. 23.3 . and offered vp the gifts of God vnto Baal : Hos. 2.8 . euen to that Idol of our own sensual concupiscence . The Romanes Leges Cibariae , Dion . Hist. Xiphilin . in Claudio . their frugall sumptuarie Lawes which moderated heathen feasts , may rayse a blush of shame in the face of vs Christians . Good God what Epicurean curiosities are dayly deuised by sluggish braines , able to labour for nothing but their lust , to satisfie and delight the various lusts of our palates ! What more then abundant idle expences , as foolish , as vaine , are squandered away , euen to the iustification of that most dissinct and lauishly profuse Heliogable ! When , God knowes , we commit extortion in our riot : A nobis extrahitur crudeliter quod consumitur inaniter , saith a good man in the person of the poore ; The ouerplus of our estates is not ours , but Gods : He giues them to the poore , but we vsurpe them to our own pleasures , turning our Peace into gluttony , conuerting his Plentie into Luxurie . These are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Iud. 12. Spots in our banquets , which should be temperate feasts of Charity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when without feare of God , or Magistrates , drunkennesse is mixed with gluttonie , and all our tables are full of vomiting : Isay . 28.8 . Shall we then be any more Israel , preuailing with God by our prayers ? I should suppose not , but rather Izreel , a scattered people , ful of bloud . 2 King . 10.8 , 11. yea Lo-Ammi and Lo-Ruhamah , None of mine , saith the Lord , nor obtaining mercie , vnto whom thus saith the Lord : Pleade with your mother , pleade with her ; for shee is not my wife , neither am I her husband , but let her take her fornications out of her sight and her adulteries from betweene her breastes . Lest I strippe her naked as in the day when shee was borne , and make her as a wildernesse , and leaue her as a drie land , and slay her for thirst . And I will haue no pittie vpon her children , for they are the children of fornications ; Hos. 2.2 , 3 , 4. Their dainty mouthes at last must bee filled with vnsauoury earth , and their pampered flesh one day become the cold food of crawling wormes . Temperance commended Ius nigrum , a messe of thinne blacke water-gruell , as a diet to the famous Spartans , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Nasturtium , Xenophon . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a slender , homelie sallet of Water-cresses , for a breakefast to the noblest Persians . Rich Abrahams banquet for three Angels , was but a piece of flesh , a messe of milke , a dish of butter and a hearthcake . Genes 18.6 , 7 , 8. and part of that royall present , which prudent Abigal bestowed vpon King Dauid and his Chiefetaines to dinner , was fiue measures of parched corne . 1. Sam. 15.16 . What shall we doe then with this loose prodigall , this sonne of the Egyptian , who spends his patrimonie to fill his belly , and , like Esau , his birth-right for a messe of pottage : Let him be brought vnto Moses , Nigri patiatur carceris vncum , Iuuenal saytr . 13 Let the hand of Iustice be vpon him . Hor. Carm. lib. 3. ode . 23. Quid tristes querimoniae Si non supplicio culpa reciditur ? The blasphemer will still curse , if hee be not punished : Ouid. meta . lib. 1. yea Pars syncera trahetur , That corrupt member will rotte the bodie . Wherefore thine eye shall not spare him . Deut. 19.13 . It is Gods command or he will not transgresse his owne precepts . The Heathen could confesse his Iustice to haue Acrem oculum : Heliod . hist. Ethiop . lib 1. & 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A sharpe eye to note transgressions , and a heauie hand to punish them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Stolne waters are sweete but they fill the mouth full of grauell : for , vnderstand it of what theft you will , the dead are there , and her guests are in the depth of hell . Prou. 9.17 , 18. The theefe in the Epigramme finding the golden sworde , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hee would faine haue beene fingering the gold ; Oh but it was a sword , & it is dangerous medling with edged tooles , let him take heede : The issues thereof are Death . Prou. 14.12 . Indeed he may for a time escape , and so make haste to be rich : but the hand of God , though it bee slow , wounds very deepe . The Poet can tell you a Tale worth the rehearsall , of a murtherer , who slept vnder a rotten wall ; hee was warned in a dreame to depart thence : hee starts vp , and was no sooner out of danger , but the wall fell . He thankes God , as hee had good reason to doe , but intertaines a very euill opinion of him , and supposed , that hee was well pleased with his murther . But the next night another vision certifies him , that he was fouly mistaken , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Xenoph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . God was nothing at all delighted with his sin , neither did he fauour the transgressour : hee preuented that death , not in pitie to saue him , but in vengeance to keepe him for a worse and more shamefull : he preserued him from the wall , to reserue him for the gallowes . None must kill Caine , Gen. 4.15 . not because hee should be fauourably preserued from death , but because he should be punished and tired with a Vagabonds tedious and shamefull life , Vers. 12. Againe , as for the conseruation of an inuiolate Peace , we must abstaine from wicked deeds ; so are we no lesse bound to refraine from iniurious words . One asked Charillus , why Lycurgus gaue so few Lawes to the Lacedemonians : he pithily answers , Plutarch . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Because they vsed not many words . The fewer the offences , the lesse need of Lawes ; and the fewer the words , the fewer the offences : sith the hypocrite with his mouth hurts his neighbours , Prou. 11.8 . Wherefore Dauid makes no great difference betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a prater , and an vniust man . Hee rankes both names in one Text together with their punishments : The backbiter shall not be established on the earth : euill shall hunt the cruell man to destruction : Psal. 140.11 . Yea , God shall destroy him for euer ; hee shall take him , and plucke him out of his Tabernacle , and roote him out of the Land of the liuing : Psalm . 52.5 . Loe , what a world of punishment is inflicted vpon the tongue ! Nor is it wonder : for it is a world of wickednesse , yea , a flame of Hell fire : Iam. 3.6 . O then Ierusalem , Ierusalem , which scornest Gods Ministers , and re-crucifiest the Lord of glory with prophane oathes , and wicked blasphemies , happy haddest thou been , haddest thou but knowne the things that belonged to thy Peace . Flauius Iosephus contra Appion . lib. 2. The Law-giuer ( as Iosephus records ) forbad the Iewes to blaspheme the gods of the Nations , though they were but Idoles : and why ? Because they were reputed gods . Such reuerence belongs vnto the very naked esteeme of a Diuinity . But now ( O tremble to receiue what I tremble to relate ! ) how often may wee heare the most sacred name of God puffed from the blasphemers mouthes , as often as their Tobacco , or ( almost ) their breath ! And yet is no punishment proportioned to the offence , nor destinate to the offendour ; or if there be , may we not iustly say , not executed ? This sinne the Diuell ( sith Nature hath cloathed it with no pleasure ) hath seasoned with a customary delight . T is the young Gentlemans eloquence , and I pray God it creepe into no higher titles . Will not my Lord sweare a greater oath , then a meane Gentleman , yea , and thinke it very proportionate to his Nobilitie ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Suetonius in Vespasi . Who ere thou art that vainly supposest by thy greatnesse to countenance this sinne ; Sir , Sir , remember that when you die , and rise again , you must leaue your Honour behind you , and be a naked man ; when so many eternall punishments must be inflicted on thy trembling soule , as thou hast giuen wounds vnto thy blessed , but violated Sauiour by wicked oathes , and cursed blasphemies : Hesiod . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when thou dartest thy curses to pierce another , they violently recoyle , and wound thine owne soule . And though by chance you escape the punishment of man , yet The Lord will not hold him guiltlesse that taketh his name in vaine . Exod. 20.7 . And this guilt shall surely be punished , for A man that vseth much swearing , the Plague shall neuer depart from his house , &c: Ecclus. 23.11 . This is that word which is cloathed with death : God grant it be not found in the heritage of our Iacob : but they that feare God wil eschewe all such , & are not wrapped in sin . V. 12. Gods vengeance is slow , but sure . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He delayes long , not because he will remit all punishment , but because in that time of delay he will increase and prouide more . For his iudgement ( as elegantly Tertullian ) Non in compede aut pileo versatur , Tertul. lib. de Patient . sed in aeternitate aut poenae aut salutis ; doth not repay with momentany retributions , but rewards with eternitie , either of ioy or paine . To conclude then : concerning other offences ; let him that hath sinned and escaped punishment , sinne no more , lest a worse thing happen vnto him . But let the blasphemer , the notorious offendour , the sonne of the Egyptian bee brought vnto Moses , and let Moses enquire of the Lord , and then in the feare of the Lord execute the Iustice of the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : And you which set in Moses chaire : take heede that you iudge righteously , lest the righteous Lord iudge you . As Peace hath brought foorth transgression , by a circular generation , let transgression excite to Iudgement , that so Dan may beget Dibri ; and Dibri , Shelomith ; that Iudgement may procreate the Law , and the Law beget a refined Peace . So shall our Land bee cleansed from the guilt of sinne , and Peace shall bee on Israel . Which the God of Peace grant vnto vs , whom yet hee hath continued the sonnes of Peace , for the Merits , and by the mediation of Iesus Christ the Prince of Peace , to whom with the holy Spirit of consolation and peace bee ascribed , as to the onely Author and Source , as all Power , &c. so all iust Iudgement , vpright Lawes , and perfect Peace , &c. Amen .