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	law_n	matter_n	1,595	5	5.4763	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13527	The mappe of Moses: or, a guide for governours Two sermons lately preached before the iudges of assize, and magistrates of the towne of Reding, at two seuerall assemblies there held for the countie of Berk. By Theophilus Taylor, Master of Arts, and pastor of the parish of S. Laurence in Reding.	Taylor, Theophilus, d. 1640.	1629 (1629)	STC 23819; ESTC S103237	48,498	60

the Saints who were annoynted with the oyle of charity as of Paul who wished himselfe anathematized for his brethren the Iewes of Iob who was coeco oculus claudo pes an eye to the blinde and a foote to the lam● of Samuel who lamented for Saul all the dayes of his life of Ioseph who forg●tting his brethrens iniuries louingly embraceth them at the last he speaketh of Moses thus I had almost forgot Moses who was throughly bewetted with the d●we of charity towards Gods people and that both before he was in office when hee tooke part with the Hebrew against the Egyptian as also after that he was setled therein Bernar. in Cant. serm 30. p. 658. Ille renuit quare ob nimiam profecto dilectionem qua illi populo devinctus tenebatur quontam non requirebat quod sibi utile soret sed quod multis Exod. 18 16. Deut. 16.18 Heathens Nec hesperus nec lucifer ita lucet sicut iustitia Seneca omnes virtutum species uno iustitiae nomine continentur Seneca de ludo Pietate iustitia principes dij fiunt Idem de benificijs Qui dat veneficia deos imitatur qui repellit foeneratores Reiverius Pantheolog Liberalitas ordinatur tantum ad bonum particulare at iustitia ad bonum commune 1 Kings 2.2 Fertitudo praesertim in bello utilis at iustitia in bello in pace wishing that by his smart and suffering they might receiue ease and comfort and the same Father vpon the Canticles demanding the reason why Moses so little respected his wealth and honour as to leaue Pharaohs Court answereth he refused to be called the sonne of Pharaohs daughter because of his great loue wher●with he loued the people of Israel not seeking what might be profitable to himselfe but what might be comfortable vnto them 3 Iustitia by doing of iustice among them Moses was faithfull in this part of his office by his owne confession the people come vnto me when they haue any matter and I iudge betweene one and another according to the lawes and ordinances of God one whereof is this Iudges shalt thou make in all thy Cities and they shall iudge the people with righteous iudgement This vertue of iustice is most highly commended 1 By heathen Writers no starre to the heauens is so great an ornament as iustice to a Magistrate Hesiod Hac vnareges olim sunt sine creati Dicere ius laesis iniustaque tollere facta Seneca saith that all kinde of vertues are comprehended within this of iustice and that in a Commander it is a more needfull quality than any other whatsoeuer Liberality i● a princely quality and thereby saith Seneca a man becomes like the Gods yet iustice is better because whereas liberality extendeth onely to a particular good toward some few persons yet equity to a common good and bonum quo communius còmelius Fortitude another vertue beseeming a Ruler the which Dauid commendeth to Salomon his sonne be strong and shew thy selfe a man a man first in yeares no childe secondly in wisedome no foole thirdly in courage no coward yet iustice exceedeth it for though fortitude is of absolute necessity in the time of war yet iustice is most necessary both in the time of war and peace Fathers August lib. 2. de civitate dei c. 4. Remota iustitia quid sunt regna nisi magna latrocinia Gregor ad duos Franciae reges Epistol 7. Prophets Isaiah 1.17 Micah 6.8 2 By the ancient fathers Saint Augustine take away iustice from a Kingdome what is it but a harbour for all kind of villanies and Saint Gregorie saith Summum in regibus bonum est iustitiam colere subiectis non sinere quod potestatis est fieri sed quod aequum est custodire that is it is the excellency of Rulers to exercise iustice and not to suffer men to doe what they desire to doe but compell them to that which they ought to doe 3 By the holy Prophets of God as Isaiah Seeke iudgement and Micah I will shew thee O man what the Lord requireth of thee surely to doe iustice There are foure sorts of Gouernours who are in great perill to swerue from iustice and so transgresse Gods commandement herein Men 1 Fearefully minded 2 Voluptuously disposed 3 Ambitiously qualified 4 Couetously affected Timorous Pilatus pluris faciebat imperatoris Romani quam dei gratiam Heb. 11.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Timiditas iudicu calamitas innocentis Moses agnus leo agnus in dei populum leo in Pharaonem Volup●uous Heb. 11.25 Philo. Non ventri quicquam dabat praeter tributum naturae necessarium 1 Fearefully minded Pilate was drawne into that foule and iniurious act of condemning the Sonne of God who did no sinne for feare of the Iewes had he not beene timorous hee had not beene so vniust so iniurious but Moses was free from this exorbitant feare hee feared neither the whole multitude of Israel before whose eyes hee brake to pieces that costly Idoll which they had reared and lately worshipped nor yet the fury of Pharaoh that potent King he feared not the fiercenesse of the King but with boldnesse and courage threatned Gods seuerity against his cruelty therefore we need not doubt but that he dealt iustly with euery man who feared no man 2 Voluptuously disposed those in place of authority who doe loue pleasures more then godlinesse that they may maintaine their delights will forget vprightnesse But this Ruler Moses did alienate himselfe from pleasures preferring a pensiue before a pleasant life chosing rather to suffer affliction with the people of God then to enioy the pleasures of Pharaohs profane Court Philo saith he did not pamper nature deliciously but onely gaue it that allowance which was necessary as sometimes he fasted miraculously Barrad Itinerar Mira res sane suit magis elegisse affl●gi cum populo Hebraeo quam summa dignitatis i●cunditate oblectari Ambitious Exod 4.13 so hee was abstinent ordinarily how can we but conceiue him iust and a louer of equity who did diuert his mind from the loue of pleasure and vanity 3 Ambitiously qualified how farre from ambition Moses was the history testifieth who when as God called him to the office of gouernment he requested the Lord to thinke vpon some other man saying Send O Lord I pray thee by him whom thou shouldest send whom this was whom Moses wished God to send in stead of himselfe there are different opinions 1 Some doe thinke that Moses would haue Aaron his elder brother sent as Lyranus Lyranus Quia senior erat eloquentior because hee was both more ancient and more eloquent 2 Others doe thinke that the man whom Moses desired to be sent was the M ssias Tertullianus Cyprianus Rupertus Recusavit Moses ut eo recusante mitteretur Messias as Tertullian Cyprian and Rupertus who saith thus Moses refused the gouernment of Israel with a desire that the Messias himselfe