Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	israel_n	king_n	tribe_n	3,514	5	9.6944	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15398	Ecclesia triumphans: that is, The ioy of the English church for the happie coronation of the most vertuous and pious prince, Iames by the grace of God, King of England, Scotland, France, and Ireland, defendour of the faith, &c. and for the ioyfull continuance of religion and peace by the same. With a briefe exposition of the 122. Psalme, and fit application to the time: wherein are declared the manifold benefits like to grow by these good beginnings to the church and common-wealth of England. Dedicated to the most gratious ladie and vertuous princess, Ioland Anne, by the grace of God, Queene of England, Scotland, France, &c.	Willet, Andrew, 1562-1621.	1603 (1603)	STC 25676; ESTC S114434	63,703	152

in his mercie graunt The Lord make your grace vnto his Maiestie 〈◊〉 D●borah to Baruch as Huldah to Ios●●● as Esther to 〈◊〉 A●ashuer●sh Christ Iesus graunt you the pietie of Rebecca that consulted with God the zeale of M●riam that praised God the knowledge of the Teko●●● that perswaded Dauid the wisdome of the matron● of Abel that deliuered the citie the charitie of the Shunamite that prouided for the Prophet that the Church of God● beholding your zeale toward God your 〈◊〉 to his Chur●● desire to the truth obedience 〈◊〉 his word humilitie in your high estate mercie and pietie toward the po●re members of the Church constancie in vertue and all goodnes may blesse you with the saying of the wise man of the godly matrone many daughters haue done vertuously but your surmount them all and that you may be eternally blessed in heauen that in that day it may be pronounced to your comfort Giue her of the fruit of her hands c. Your Highnes readie to be commanded in the Lord Andrew Willet Minister of the Gospel of Christ. The Preface to the Reader THe Iewes returning from captiuitie did so wonder at their strange deliuerance that they seemed to be as men that dreame Psal. 126 1. As strange a worke hath God wrought for the Church of Englād for though we are not come from thraldome to libertie or from captiuitie to our owne countrie hauing many yeares vnder our late Soueraigne enioyed both true religion and therewith as the handmaid waiting vpon her mistresse all flourishing peace yet in respect of our deliuerance from that danger to the state which many feared the change of religiō in the church which some doubted others desired we can no lesse wonder at the Lords strange worke and say with the Church of God The Lord hath done great things for vs whereof we reioyce Psal. 126. 3. In this common ioy who shall forbidde any to reioyce and where Gods mercies are so manifest and euident to all the world who can hold his peace But as benefits are not acknowledged where first they are not well considered nor due thankes performed where the grace receiued is not worthely esteemed for this cause haue I addressed this short treatise that Gods goodnesse to Israel might be proclaimed and that no man be ignorant what God hath done for vs that we again be not negligent to doe to him that which becommeth vs to giue vnto him thankes and praise Samuel to disswade the people from al their wanton desires to haue a king wheras God was yet their king telleth them what the properties of their king shall be and how hardly he should vse them and how little pleasing vnto them his gouernment was like to be 1. Sam. 8. As he would disswade from their vnthankefulnesse to God in that headstrong request by propounding vnto them the hard conditions of their king so mine intent is to perswade to thankefulnesse to God by setting forth the princely and Christian endowements of our gratious Soueraigne and the manifold benefits which both Church and cōmon wealth are sure by Gods grace to enioy vnder his Maiesties godly vpright regiment For this cause haue I sorted out this 122. Psalme as seruing most fitly for this present occasion which I haue deuided into 20. seuerall meditations shewing so many blessings vpon this Church and common-wealth answerable to those which Israel enioyed vnder Dauid 1. As Dauid appeased the strife betweene him and the house of Saul and brought all Israel to one gouernment which was before deuided so these two kingdomes of England and Scotland hauing beene long at variance and exercised in time past with long and bloodie battels are now vnited in one His Maiestie is the corner stone that hath conioyned these two walles togither 2. Vnder Dauid true religion was cōtinued and by our Soueraigne the faith of the gospell by his Maiestie truely professed and in his princely bookes protested shall still be maintained 3. Dauid was a learned prince an inditer of heauenly songs and sonnets And God hath giuen vnto vs a wise and iudiciall king whose princely writings do giue him the preheminence before all his predecessors another Salomon a king and yet an Ecclesiastes a learned writer such an one as Gratian the Emperour was of whome Ambrose saith Scripsisti tua totam epistolam manu vt ipsi apices fidem tuam pi●●atemque loquerentur You haue written not an epistle onely but whole bookes with your hand that the very points and letters doe vtter your faith and pietie 4. In Dauids time there was free accesse to Gods house I reioyced when they said let vs goe vp c And nowe the doores of Protestants Churches shall be as wide set open as euer 5. Then the faithfull one exhorted an other saying Let vs goe vp to the house of the Lord And now may Christians goe hand in hand conferring freely and edifying one another 6. Dauid in bringing home the Arke went before himselfe and was an example of godly zeale to his people So it is our Dauids godly precept to his princely sonne Teach your people by your example p. 24. And such is the practise in his owne royall person giuing light by his Christian life to all his subiects 7. Before Dauids time religion was vnsetled the Arke was flitting from place to place but he brought it to Hierusalem where it staied and therefore he saith Our feete shall stand in thy gates O Jerusalem and nowe whereas many feared an alteration of religion at the next change we verely hope that the Gospell hath set sure footing in the Church of England which both by his Maiestie while he liueth whose happie raigne God in his mercie many yeares prolong and by his roiall posteritie walking in his steppes we trust shall be continued to the end of the world wherein his highnesse also hath deliuered his sound iudgement and constant resolutiō That in the last estate when the church is deliuered from the thraldome of Antichrist without any more generall mutations the world shall remaine to the consummation and end of the same 8. Vnder Dauid the cittie flourished beeing enlarged with goodly and beautifull buildings Ierusalem was a cittie well compact and built togither And nowe also we hope by Gods mercie that men shall plant vineyards and eate the fruit thereof build houses and dwell in them 9. Dauid was brought vp to Ierusalem with the ioynt consent of all Israel who said we are thy bones and thy flesh 2. Sam. 5. 1. And it is admirable to consider the generall resolution of all English people and the coniunction of their hearts affections both of high and lowe in receiuing their Soueraigne 10. Then the tribes of Israel were not onely vnited in one kingdome but were reconciled among themselues vnited also in one religion thither the tribes went vp c. So not

bring the Lords annointed to Ierusalem as all the tribes of Israel came vnto Dauid and said we are thy bones and thy flesh with one consent annointed him king 2. Sam. 8. 1. And as Israel and Iuda did contend which should be most forward in restoring Dauid 2. Sam. 19. 43. So men of all sorts haue striued who might shewe most ioy and greatest dutie to our Soueraigne What troubles haue men feared at the next change who can be ignorant many wishing they might not liue to see those daies some looking as it were a squint two waies to be readie for all accidents some as it hath beene credibly reported disposing their lands to feoffes to the vse of their heires fearing the troubles of these daies But God hath put away all feare and turned all to good and wrought mens hearts as waxe to a loyall agreement that neuer any prince entred more quietly in this land then our nowe Soueraigne Lord whose happie yeares and godly raigne God in his mercie long continue This is the Lords doing as the Prophet saith and it is marueilous in our eies Psal. 128. 23. Secondly let vs acknowledge another great benefit that the Lord hath now bestowed vpon this famous Island of Brittannie neuer could it be said as at this time that we are now indeed this whole Island compact togither into one kingdome sometime England onely was deuided into an heptarchie that is into seauen kingdomes for the space of 300. yeares togither and more from ann 456. to the raigne of king Egbright ann 802. Then England beeing reduced to one Monarchie yet the countrie of Wales remained a seuerall kingdome vntill Edward the 1. ann 1279. who subdued Lewline king of Wales and made his eldest sonne Edward prince of that countrie But all this while England and Scotland remained two distinct kingdomes which a long time one offended another with most cruell and fierce warres now are they by Gods prouidence conioyned and made one kingdome This according of these two kingdomes was diuers times attempted before the which better to effect diuers kings of England gaue their daughters in marriage to the kings of Scots as King Iohn his daughter Elianor Edward the 2. Ioane his daughter Henrie the 7. Margaret his eldest daughter of whome is lawefully descended our dread Soueraigne king Iames the true and lawfull possessor of both kingdomes after this king Henrie intended a marriage betweene his sonne prince Edward and Marie queene of Scots But none of these deuises tooke place that this worke might not seeme by mans counsell to be compassed but by gods prouidence onely to be effected So that we may now say of this Isle as Dauid here of Ierusalē it is a kingdome compacted togither in it selfe Thirdly let vs all learne nowe to loue as brethren that neighbours should liue peaceably and louingly togither not one to be readie to offend and grieue another but as we see in great citties the houses to be one ioyned to another and to be compacted togither so that there might be as neere a coniunction in mens hearts and affections While men are in wrath and at variance their praiers are hindred their mind disquieted Gods worship neglected some are wronged others prouoked Howe should the child looke vpon his father whē he hateth his brother how should we thinke to be forgiuen of God when we seeke reuenge one against another how can any man in wrath or enuie say the Lords praier as Hierome saith animo discrepante cum verbis oratione dissidente cum factis Our minde dissenting from our words and our words varying from our deeds The 11. meditation Whereunto the tribes euen the tribes of the Lord goe vp King Dauids especiall care was to reduce the people of God to one vniforme worship that euery man should not be permitted to deuise a religion to himselfe but that all should goe vp to Hierusalem to worship God there So this care doeth principally belong vnto Princes to see all false worshippes abolished and the true seruice of God established 1. This then is rendred as a reason how it came to passe that Micah set vp Seraphim in his house and consecrated a new kind of priesthood There was in those daies no king in Israel but euery man did that which was good in his owne ei●s Iudg. 17. 6. A vertuous king then is a most excellent meanes to drawe the people distracted in opinions and sectes to one true worship of God they that liue in one kingdome should haue one Christendome be all of one faith and religion as they obey one king in earth so they should adore one God in heauen and as they are subiect to one lawe for ciuill administration so they should walke after one rule concerning their Christian profession as Moses saith One law shall be to him that is borne in the land and to the stranger that dwelleth among you Exod. 12. 49. 2. As Dauid expelled the Iebusites which hindred the peace of Ierusalem hauing there inhabited aboue 300. yeares since the first conquest of Canaan Iud. 1. 21. and tooke away their blinde and lame idols 2. Sam. 5. 8. So Caleb had long before driuen the Anakims cruell and prophane gyants out of Hebron Iosua 14. 12 Ezra also caused the strange women to be put away which were married to diuers of Israel and corrupted both their faith language Ezra 10. 18. Nehem. 13. 24. Nehemiah likewise banished the irreligious merchants of Tyrus that would haue vttered their wares vpon the Lords day Nehem. 13. 21. 3. This may seeme to be the meaning of that lawe whereby the Israelites were forbidden to sow their vineyard with diuerse seedes or to plowe with an oxe and an asse togither Deut. 22. 9 10. So the mixture of diuers religions and the cohabiting of diuers worshippers cannot be good As Zerubbabel and Ioshua would not suffer the enemies of the people of God to build the temple with them who thereunto offered their sacrifice deceitfully it is not for you but for vs say they to build an house to the Lord. Ezra 4. 3. So it is not fit that a contrarie religion should be admitted 4. The Lord saith by his prophet my glory will I not giue to another Isay 42. 8. The Lord will not deuide stakes he will be God alone as Eliah saith If the Lord be God follow him but if Baal be he goe after him 1. King 18. 21. But where diuers different professions are admitted God must be dishonoured who can not by contrary sects be truely serued 5. First then we may acknowledge an other great mercie toward our nation that whereas in other countries diuers professions of religion are suffered some runne to Dan some to Bethel some to Shiloh some one way some another All the tribes of Israel with vs are called vp to Hierusalem the holy profession of the gospell of Christ hath these many yeares flourished in these two famous kingdomes

tit 4. leg 28. Cant. 1. 3. Isa. 22. 21. Isa. 58. ●1 1. Sam. 1. Luk. 2. 36. Fo● p. 507. col 1. Fo●● 10 ● Prefac● to the Reader in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Sam. 14. 2. Sam. 20. 2. King 4. Prov. 31. 29. vers ●● The particular blessings in Israel vnder Dauid in England like to be vnder his Maiestie The vniting of two kingdomes Continuance o● religion A iudicial and learned prince Epist. 25. ad Gratian. Free accesse to Gods house Mutuall confe●●●e The example of the Prince Religion s●●led Meditat. vpon the 20. of the Reuelat p. 3. art 8. Encrease of wealth The generall cōsent and desire of all Vniformitie in religion Religion sincere without mixture Meditat vpon ●5 of the 1. of Chron in the applica● Meditat vpon 20. of the reuelat 3. p. art 1. Reformation of things amisse Preface to the Reader 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praising of God Psal. 12● v. 2. Seates of iustice ●4 benefit p. 9● 92. A prince no strāger 15. Benefit pag. 55. Consent in doctrine Pag. 10. l. 1. Externall peace p. 56. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 55. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 18. benefit domesticall peace and plentie A louing prince p. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Loue of Gods Church Meditat. in 15. 1. Chro. part 2. p. 43. p. 20. Psal. 40. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 89. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Medita in Chro. applicat The prince keeper of both tables 1. Cor. 6. 20. Ambrose epist. 2● Euery mans duty prescribed in the kings booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meditat. in 20. Reuelat 3. par ●●rt 7. Eccles. 12. 9. The comfort contentment of all sorts in his Maiesties godly resolution Lib. 1. de Virgini Prefation ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thanksgiuing the incense of Christians The vniting of these two kingdomes 1. Benefit Lanquet 2. Benefit Continuance of religion Psal. 133. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Benefit when God sendeth a learned and ver●uous prince Thus seeme the Septuagint to thinke translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 degrees or ascending places Why they are called psalmes of degrees The scripture● whereunto profitable How one scripture is said to be more excellent then another August epist. 3. ad 〈◊〉 The particular application of Scripture De Ecclesiast dogmatio c. 56. The ioy of christian assembli●● 4. Benefit fre● accesie to God● house Euseb. l. 8. c. 6. Fox p. 952. col ● Hiero ad Gerontia● in Psal. 66. Serm. 14. in Cantic 〈◊〉 Psal. 49. Fox p. 818. anno 1511. Fox p. 897. Fox p. 904. The 5. benefit godly conferēc● Epist. 70. Holines not 〈◊〉 be ascribed to the place it s●lfe De d●dicat eccles serm 1. Houses of praier not to be profaned Arelatens sub Carol. c. 22. Laodican 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The 6. benefit the example of a godly king 1. Sam. 5. v. 1. 8. 10. 1. Sam. 6. 14. 1. Sam 7. 1. 2. Sam. 6 10. and 12. The fi●th of Ch●ist not flitting or changeable 1. King 19. The 7. benefit the setling of religion Lib 1. de spirit cap. 2● Ruine of cities for sinne Epist. 91. Of the wars for recouering the holy land so superstitiously called Deterr promis● Ad Paulin. Rom● neuer had such promises as Hierusalem Hier. ad Eustach Ad Paulinum Epist. 92. Cambden de comit He●tford ad Gerontiam Hieron ibid. Cant. 8. 9. The 8. benefit enlarging of citties buildings Calamities vpon citties by winds and earthquakes Socrat. l. 1. 7. Zozomen lib. ● cap. 15. Euagr. l. 2. c. 1● Senec. epist. 91. Stowe ●●●esto be obserued in building of houses The danger of discord The 9. benefit the generall consent and desire of all in receiuing his Maiestie Fox p. 101. p. 135. Fox p. 3●5 Stowe Lanquet The 10. benefit the wonderfull conioyning of both kingdomes The 11. benefit sinceritie in religion An admonitio● to recusants 1. Sam. 4 4. Aduise giuen to schismatikes Epist. 82. The testimonie and cognizance of the old church of Israel Rom. 9. 4. The word and sacraments essentiall notes of the Church Of the discipline o● the Church In the commination The 12. benefit reformation of things amisse In Psal. 98. in fine Churches appointed for praier B●llar lib. ●● de ●uk sanct c. 4. Churches not ordained n●w for sacrifice Abuses in popish seruice Decr. par 1. dist 42. c. 7. Synod Mog●● c. 40. The 13. benefit publike and priuate entercourse of religion Lib. confess 10. c. 33. 〈…〉 No man must come emptie into Gods house Augustin in Psal. 65. The 14. benefit ●●●●tion of iustice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repli● fol. 52. pag. 1. Manifestat fol. 52. pag. 1. Manifestat fol. 98. pag. 1. Deliuerance frō forraine dangers in Psal. 85. The Princes power in causes Ecclesiasticall The negligence and slouthfulnes of priests in the returne from captiuitie The 15. benefit a prince no stranger or forrainer Ambr. lib. 2. offic cap. 7. Against selfe-loue in praier Selfe-loue New doctrine a disturbing of the Church Strange and vnsound positions maintained by some in the Church of England The 16. benefit consent of doctrine Ambrose prolog de fid orthodox The vnhappie ende of the haters of Christs Church The 17. benefit prosperitie The desire and loue of vertue a good steppe to obtaine it Homil. 15. Ceasing of wa●● Iustice and truth the causes of p●ace The 18 benefit externall peace ann 132● ann 1168. Lanquet ann 1383. Lanquet Contentions vs●all betweene nations professing poperie Bernard epist. 1●7 Religion taketh ●ot away natural affection Loue to our co●trey naturall Heathen louers of their countrey Plutarch Fa●all ●8 Against enclosures and monopolies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The ●9 benefit a 〈…〉 Lib. 2. de offic c. 7. Ioy for the welf●re of Christs Church Revel 21. 2. Ministers who carelesse of Christs church Who be the dumbe g●e● s●eepie dogg ●0 Benefit care of the Church of Christ. August Hier●●

one like the tents of Kedar which are mooueable and flitting as the Church is tossed too and fro with affliction yet for the other shee is beautifull and pretious as the curtaines of Salomon Cant. 1. 4. 5. First then vnto the naturall loue of our countrey this must be added as a more worthie affection that our hearts be towarde it because it is the Church of God that euery man should procure as much as in him lieth not onely the temporall welfare therof as it is the common-wealth but to wish the spirituall health and growth as it is Gods house As he is an enemie to his countrey which hindreth the externall state and condition so he is no friend to the Church that furthereth not the internall perfection Ministers are to informe and Magistrates to reforme the Church The one negligent to instruct the other remisse to correct are not well-wishers to Gods house This then may be an admonition to all slouthfull and idle pastours that are slacke in the Lords busines and as euill and vnfaithfull stewards giue not meate in due season to their Lords seruants Such are they which want abilitie and cannot teach or want will and are idle and doe it not or are couetous and heape many Churches and dignities and are carelesse to teach feeding themselues rather then the people of God how can these say because of the house of God I will procure thy wealth nay they esteeme not Gods house neither duly regard the price of soules taking vpon them some that which they cannot at all discharge some more then they can compasse some that whereunto they haue no desire The first are dumb● dogges that can not barke the second greedie dogges that can neuer haue enough the third sleepie dogges that he and delight in sleeping as the prophet compareth the watchmen and shepheards of Israel The first then should be supplied the second moderated the third awaked All of them are conuinced to beare small loue to the Church of Christ. Our Sauiour saith to Peter If thou louest me feede my sheepe he therefore that carefully feedeth not the flocke of Christ is found to be cold in his loue to Christ. The Pharisies refused no paines but compassed sea and land to make one Proselyte of their religion Math. 23. 15. in like manner the Pharisaicall brood of popish Iudasites and Seminaries in these daies doe trauell by sea and land to seduce simple soules and peruert them to their superstition Then what a shame is it that the Ministers of the Gospel should giue themselues to a drousie sleepe as though the spirit of slumber had ouertaken them and not to be as carefull to defend Christs sheepe as they are to offend them to reduce them vnto God whome they haue seduced and to keepe them in the way whome the other seeke to driue out of the way Further what a great treasure had Israel of Dauid that was thus affected to Gods house for whose sake he thus heartily praieth for peace and promiseth to procure it I trust that God hath raised vp another Dauid to his Israel of England whose princely heart nothing can more surely knit vnto his kingdom then because Gods house is amongst vs. He commeth not to a nation of a diuerse religion in substance though differing in some ceremonies with or without the which religion neither standeth nor falleth Which diuersitie of religion betweene Prince and people hath at other times and otherwhere caused great trouble sometime to the Prince where the kingdome could not be receiued vnlesse the religion professed were admitted as of late in France sometime to the people when a religion is by force imposed which is of fewe desired as well appeared in the change of religion in England at Queene Maries entrāce Now both these occasions of trouble and tumult are remooued neither the king required to chaunge his profession nor the people enforced to leaue their religion but as we wish vnto the one which we doubt not of princely constancie and perseuerance so to the other Christian loyaltie and obedience God hath sent vs a Prince that loueth Gods Church that wisheth no longer to liue then he may be a protectour of the faith who counteth it one of his fairest stiles to be called a louing nourish father to his Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 43. one that frequenteth the exercises of religion fostereth the faithfull Ministers thereof affecteth all the true professours of it who misliketh and condemneth enmitie in nobles prophanenes in Courtiers papall pride in Church gouernours negligence in Pastours loosenesse of life in Christians coldnes of religion in Protestants How much are we bound vnto the Lord that hath raised vp such a prince vnder whome religion is like to prosper and Christs Church to flourish who will heare the complaints of the poore and not despise the groanes of the heauie hearted nor deferre the desire of the godly according to the petition of the Church vnder Dauid Let the king heare vs when we call of whose princely loue and fauour euery honest and sincere heart may say as one saith in cuius charitatem facise me totum proijcio fatigatum scandalis saculi deū quippe illie esse sentio in quem me s●curus proijcio in quo securus requiesco Vpon whose loue I doe repose my selfe beeing wearied with the off●nces of the world for God is there present vpon whome I wholly relie and in him securely rest God giue vs grace that as Samuel saith We may so feare the Lord and serue him and not disobey the word of the Lord that both we and the king that raigneth ouer vs may follow the Lord our God that is he may remaine with vs for euer that God may conduct vs in this life in all happines and prosperitie and we and our king may follow him to euerlasting felicitie Amen FINIS Errata Pag. 3. l. 9. for law read loue p. 5. l. 5. for people read prophet p. 6. l. 29. for Retraveling read Estraveling p. 10. l. 4. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 10. l. 18. for found read find p. 12. l. 4. next this read neither p. 12. l. 16. for Atamoth read Alamoth p. 16. l. 11. for whole read while p. 20. l. 16. for Gaxe read Gaye p. 29. l. 2. for that there read there p. 31. l. 26. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 37. l. 27. for Revatane read E●vatane p. 61. l. 2. for offring read offence p. 64. l. 4. for imitated read initiated p. 72. l. 18. for with the read of the. p. 78. l. 26. for reports read reporters p. 88. l. 1. read to remember once p. 92. read in the preface to the answer of the Apologicall epistle these wordes must be placed in the margin as it was not in the copie which by great ouersight were set in the booke p. 109. for to the read the. Zachar. 4. 10. Zachar. 4. 7. Psal. 45. 1. Iustini●n cod lib. 3.