Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	according_a	judge_v	truth_n	2,178	5	5.6964	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00409	Two sermons The Christians comfort in his crosses, conducting him in the tempests of tribulation, to the happie hauen of heauenly tranquillitie. And the iudges, and iuries instruction. By William Est, Maister of Art, and preacher of Gods word.	Est, William, 1546 or 7-1625.	1614 (1614)	STC 10539; ESTC S118617	33,688	92

is as an excellent creature warily yet as a man without partialitie boldly In that dangerous time when Gr●ece had almost lost her libertie Adimantus and Themistocles Animantus reproued by Themistocles because he was too slacke he answered that such were beaten commonly in the Olimpian games which were too forward yea quoth Themistocles sed nec eos quise subdu●unt coronat quisquam but none crowneth them that conuey themselues out of the way Adimantus noted Themistocles of rash audacitie and he againe accused the other of timerousnes who detracted to fight when opportunitie serued I wished your Lo to make no more haste then good speede and now I must beseech you not to stay when you should goe forward not to stay iudgement though it be against mightie men though it may be you may haue some to lay holde on the skirt of your gowne to stay you not to punish in one what you will spare in an other A fearefull Iudge that standeth in feare of the mightie will be swaied by the authouritie of the mightie and is made such a slaue to his affections that the least thing will corrupt him Thus saith the mirrour of wisedome Pro 28. To haue respect of persons is not good for such a one will transgresse for a morsell of bread Surely there is not one point in the Iudges office whereunto the scripture speaketh more then to this Iehosophat placing iudges ouer Israel 2. Chron 19. exhorted thē saying Let the feare of God be vpon you take heede and doe it for there is no iniquitie with the Lord our God neither respect of persons nor taking reward This is also cōmanded by God Leuit 19. Leuit 19. Deut 1. Deut 1. You shall haue no respect of persons in iudgement but shall heare the small as well as the great ye shall not feare the face of man And the reason is added for the iudgement is Gods And it is the same that Christ saith in this chap ver 23. Iudg not according to the appearance but iudge with righteous iudgement Neither is it only vnlawfull to iudge partially but also vnprofitable in the ende for it hath euer the curse of God and the people pursuing it Pro 24. As Salomon teacheth saying It is not good for to haue any respect of person in iudgement for he that saith to the wicked thou art righteous him shall the people curse and the multitude shall abhorre him And for the curse of God Esa 5. Esa 5. Woe be vnto him that calleth good euill and euill good ver 20. which put darknes for light and light for darknes that put bitter for sweete and sweete for sower Plutarch saith that the Thebans a very prudent kinde of people in Greece were wont to painte in their temples this forme of an vpright Senate the Iudges sitting without eyes and hands as accounting it no matter if they wanted both eies and hands if they had a tongue and eares inferring therby an incorrupt iudgement Cur sine sunt manibus capiant ne xenia Alciatus Emble 144. nec se Pollicitis flecti muneribusque sinant Why want they hands to signifie that bribes they should not take Nor yet with promises be wonne true iustice to forsake S. Bernard saith S. Ber●ad Eugenium lib 2. that a good Iudge should feare God and nothing but him and looke for nothing in regard of his iudgement but from God Ageselaus though otherwise a good Prince yet he had this noted in him as a great blemish to his iustice A great blemish in Ageselaus that he wrote to the Iudge in the behalfe of his friend Nicias that if Nicias be not guiltie dimit●e hominem acquite him if he be found guiltie mihi dimitte acquite him for my sake and howsoeuer it be omnino dimitte yet acquite him Pericles was wont to say that when hee put on him the person of a Judge Pericles he put off the person of a friend so that this is plaine that no respect of man is to be had especially in matters of right wrong And this is the cause that Nichodemus raised vp this proposition from the particular to the generall not saying this man but a Man any man whatsoeuer For as the prouerbe is Let the Diuel haue his right Cyrus in Zenophon Cyrus in Zenoph being made a Iudge thought he did iustly when he gaue the longest cloake to the tallest man and the shorter to the little man but he was beaten for it and taught to giue each man his owne without regard of conueniencie I speake not this as if there should not be distinction of lawes for seuerall estates others for Noble men and others for common persons but where the law makes no difference there in Anacharsis spiders webbe the litle flies must not be caught and the great drones must goe through Galbas iudgment memorable Nay if Gentlemen offend their offence is worse Therfore Galbaes iudgment was most excellent when he was ruler of Aragon and had adiudged a gentleman to be hanged he pleaded that he was a gentleman and therefore should haue more fauour then a common person you shall saith Galba● for you shall not be hanged on the cōmon gallowes but you shall haue one of purpose made for you higher then the other and it shal be carued and painted too if you will I stand not on the circumstances so the substāce be performed And so with this noble patterne of Iustice I ende this 2. point which is the subiect of iudgement a Man which teacheth the Iudge to iudge warily and without respect of persons 3. The third thing is the order to be obserued in iudgement which is expressed in these words Before it h●are him ●nd knowe what he hath done Where we are taught that first in generall enquirie knowledge must goe before iudgement 2. in particular that this enquirie must be to knowe what the man hath done 3. How we must come to knowe this by hearing him speake for himselfe For the first that inquirie must goe before iudgment God himselfe hath put it out of all question in conuenting Adam to knowe what he had done before he pronounced sentence vpon him Gods eyes cannot be blinded for he beholdeth all things yet herein he dealeth with man as if he himselfe were not God to teach the Gods on earth which see but in part how they should proceed in iudgement and this he teacheth Deut. 1.16 Deut 1.16 First heare and then iudge the controuersies betweene your brethren And Deut 13. they are willed in causes of idolatrie in euery Citie to make diligent enquirie whether the report be true This being so where shall the vnrighteous Iudge appeare which iudgeth before the enquirie The example of Piso is very incommendable who when a souldiour returned into the campe without his fellowe with whom he went forth cōdemned him forthwith to death as a murtherer of his fellowe who comming in

are no better before God then men of blood and the feareful vengeance of God must needs light vpon you to the cōsuming both of roote and branch as the Lord hath threatned Esa 5.24 Esa 5.24 Therefore as the flame of fire consumeth the stubble and as the chaffe is consumed of the flame so their roote shall b● as rottennesse and their bud shall rise vp like dust because they haue cost ●ff the lawe of the Lord of hostes and contemned the word of the holy one of Israel the truth whereof is verified by many wofull examples before our eyes Saint Hierom● expounding this place of ●erem● 4.2 Hier. And thou shall sweare the Lord liueth in truth in iudg●ment and in righteousnesse For the auoyding of periurie Tres in am●nti com●●es ess●●●bere That there ought to be three companions of an Oath to trueth it pertayneth that wee sweare not falslie vnto righteousnes that wee sweare nothing that is vniust filthie or vnhonest to iudgement that wee sweare not vndiscreetlie and rashlie that is for euery light occasion wee vsurpe not the most reuerend Name of God Now The horrible sinne of Periurie how grieuous this sinne of Periurie is it appeareth many waies as the spirit of God after a wonderfull maner shewed to the Prophet Zacharias in the vision of a flying Booke Z●ch 5. Eccle. 23.11 And the wise man saith A man that vseth much swearing shall bee filled with wickednes and the plague sh●ll neuer goe from his house c. 1. The periured person is a sacriligious thiefe because he assumeth the holy Name of God against the will of God and God forbidding it to be a testimonie of a falshood A sacriligious person in that he inuadeth holy things to build his sinne vpon them as the Name of God his bodie his wounds c. which other sinners doe not Yea the very Diuels doe tremble and feare at the reuerend Name of God and by the inuocation thereof depart out of the possessed but these worse in this respect then the very Diuels prophane and blaspheme the holy Name of God without all feare O horrible impietie 2. The false swearer doth homage vnto the Diuell in holding vp his hands in false protestations or touching the booke by his false oath he worshippeth the Diuell renounceth God Therefore as an ancient Father saith Manus tam diù manet di ●bali quousque paeniteat 3. The false swearer falsifieth the Seale of the high King and therefore as a Traytor vnto God is to bee cast into the perpetuall prison there to bee tormented in the Luke that burneth with fire and brimstone for euer Apoc. 21. because hee vsurpeth the Name of God which is the Seale and witnesse of all trueth to bee a seale testimonie and confirmation of lyes and falsedood And therefore the Lord calleth false swearing A defiling and polluting of his holie Name Leuit. 19.12 Ye shall not swe●r by my Name falslie neither shalt thou defile the Name of thy God I am the Lord. 4. The false swearer as much as in him lyeth maketh GOD a partaker in his wickednesse when hee bringeth him to be witnesse and a iustifier of his falshood And therefore in the particular Iudgement and in th● last Iudgement the Lord hath threatned to bee a swifte witnesse against false swearers Mala. 3.5 Mal. 3.5 I will came neere to you into iudgement and I will bee a swifte witnesse against the Southsayers and against the Adulterers and against false swearers Such periured persons as much as in them lyeth seeke to doe Christ greater iniurie then they that crucified him For they sayth a Father Intulere Christo malum paenae sed periuris quantum in se est Christum vult inuoluere malo cul●ae For they layde vpon innocent Christ the punishment due for sinne but the periured persons as much as in them lieth will make Christ guiltie of their wickednesse which is farre worse for hee maketh Christ to be a false witnesse a liar and a iustifier of an vntruth men worse then the very Diuell himselfe for though he be a lyar Ioh. 8. and the father of lies and by lies seduceth the world yet hee neuer approueth his lies with an Oath making God a partaker of his malice that he might the sooner deceiue as the false swearer doth 5. The false swearer excludeth himselfe from the protection of the Name of God against whom hee sinneth It is a common saying Frustra inuocat legis auxilium qui in l●gem committit He doth in vaine craue aide of the law which offendeth against the law Our helpe saith the Prophet is in the Name of the Lord And Pro. 18. Pro. 18.10 The Name of the Lord is a strong tower the righteous runneth vnto it and are helped O that by any meanes I might perswade all Christians which tender their saluation especially such as are called to this great and weightie businesse of Pleading or to bee of the Iurie or Witnesses concerning the life liuing or right of their brethrē O that I might I say so much preuaile with them as that among so many houres of the day which they spend in idle vaine and futile thoughts talke play or fruitlesse exercises they would imploy if it were but one houre of the day after the example of a certaine holy man in reading meditating and pondering of one little Booke but trium foliorum of three leaues which I will commit to your Christian confideration I haue read of a certayne holy man who at first had led a sociable and dissolute life that chancing on a time into the companie of an honest and godly man such is the force of godly society hee in short time so wrought by wholsome perswasions with his affections that hee vtterly renounced his former course of life and gaue himselfe to a more priuate austere moderate and secluse kind of liuing The cause whereof being demaunded by one of his former companions who woulde haue drawne him such is the nature of euill companie to his vsuall riot Note this He answered That he was as yet so busied in reading of a little Booke which was but a Book of three leaues that he had no leysure so much as to thinke of any other businesse And being asked againe a long time after whether hee had read ouer these three leaues He replyed that these three leaues were of three seuerall coloures The Booke of three leaues Red White and Blacke redde white blacke which contayned so many Misteries that the more hee meditated thereon the more sweetnesse he alwayes found so that he had deuoted himselfe to meditate therein all the dayes of his life In the first leafe which is redde I meditate quoth he on the passion of my Lord and Sauiour Iesus Christ of his pretious blood shed for a ransome of my sinnes and the sinnes of the whole world without which we had beene all the bondslaues of