Nature inverted, or, Judgement turned into gall delivered in a sermon at the Cathedral Church of St. Peter in York, upon Monday the 18th of July, 1670, being the summer assize held before the Right Honourable Baron Turner and Baron Littleton, the Right Worshipfull Sr. Philip Monckton, Knight, being then High-sheriff of Yorkshire / by James Johnson ...
         Johnson, James, 1639 or 40-1704.
      
       
         
           1670
        
      
       Approx. 43 KB of XML-encoded text transcribed from 13 1-bit group-IV TIFF page images.
       
         Text Creation Partnership,
         Ann Arbor, MI ; Oxford (UK) :
         2004-11 (EEBO-TCP Phase 1).
         A46905
         Wing J778
         ESTC R3847
         12892321
         ocm 12892321
         95143
         
           
            This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of
             Creative Commons 0 1.0 Universal
            . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.
          
        
      
       
         Early English books online.
      
       
         (EEBO-TCP ; phase 1, no. A46905)
         Transcribed from: (Early English Books Online ; image set 95143)
         Images scanned from microfilm: (Early English books, 1641-1700 ; 716:32)
      
       
         
           
             Nature inverted, or, Judgement turned into gall delivered in a sermon at the Cathedral Church of St. Peter in York, upon Monday the 18th of July, 1670, being the summer assize held before the Right Honourable Baron Turner and Baron Littleton, the Right Worshipfull Sr. Philip Monckton, Knight, being then High-sheriff of Yorkshire / by James Johnson ...
             Johnson, James, 1639 or 40-1704.
          
           [2], 22 p.
           
             Printed by John Hayes ..., for Samuel Simpson ...,
             Cambridge [Cambridgeshire] :
             1670.
          
           
             Marginal notes.
             Reproduction of original in Huntington Library.
          
        
      
    
     
       
         Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.
         Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors.
      
       
         EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.
         EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).
         The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.
         Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.
         Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.
         Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.
         The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.
         Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).
         
          Keying and markup guidelines are available at the
           Text Creation Partnership web site
          .
        
      
       
         
         
      
    
     
       
         eng
      
       
         
           Bible. -- O.T. -- Amos VI, 12 -- Sermons.
           Sermons, English -- 17th century.
        
      
    
     
        2004-06 TCP
        Assigned for keying and markup
      
        2004-06 Aptara
        Keyed and coded from ProQuest page images
      
        2004-07 Melanie Sanders
        Sampled and proofread
      
        2004-07 Melanie Sanders
        Text and markup reviewed and edited
      
        2004-10 pfs
        Batch review (QC) and XML conversion
      
    
  
   
     
       
         
         
         
           NATURE
           INVERTED
           ,
           OR
           ,
           Judgement
           turned
           into
           Gall.
           
        
         
           DELIVERED
           IN
           A
           SERMON
           At
           the
           Cathedral
           Church
           of
           S
           
           t.
           Peter
           in
           York
           ,
           upon
           Monday
           the
           18
           th
           of
           July
           ,
           1670.
           being
           the
           Summer
           Assize
           held
           before
           the
           Right
           Honourable
           Baron
           Turner
           and
           Baron
           Littleton
           ;
           The
           Right
           Worshipfull
           S
           r
           
             Philip
             Monckton
          
           Knight
           being
           then
           High-Sheriff
           of
           Yorkshire
           .
        
         
           By
           
             James
             Johnson
          
           Bachelour
           in
           Divinity
           ,
           and
           Fellow
           of
           
             Sidney-Sussex
             Colledge
          
           in
           Cambridge
           .
        
         
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           Ignat.
           Epist.
           ad
           Trall
           .
        
         
           CAMBRIDGE
           ,
           Printed
           by
           
             John
             Hayes
          
           ,
           Printer
           to
           the
           University
           ,
           for
           
             Samuel
             Simpson
          
           Bookseller
           in
           Cambridge
           ,
           1670.
           
        
      
    
     
       
         
         
         
           
             Amos
             6.
             12.
             
          
           
             Shall
             horses
             run
             upon
             the
             rock
             ?
             will
             one
             plow
             there
             with
             oxen
             ?
             for
             ye
             have
             turned
             Judgement
             into
             gall
             ,
             and
             the
             fruit
             of
             Righteousness
             into
             hemlock
             .
          
        
         
           THis
           proverbial
           speech
           among
           the
           Jews
           (
           the
           like
           to
           which
           ,
           as
           Osiander
           
           relates
           ,
           they
           have
           among
           the
           Germans
           )
           used
           to
           express
           a
           thing
           difficult
           or
           impossible
           ,
           seems
           at
           the
           first
           view
           ,
           as
           difficult
           as
           the
           thing
           it
           expresses
           ;
           and
           though
           it
           be
           a
           stile
           very
           suitable
           to
           the
           Prophet
           ,
           who
           was
           a
           herd-man
           of
           Tekoa
           ,
           to
           speak
           of
           Horses
           and
           
           Oxen
           ,
           yet
           there
           seems
           to
           be
           as
           incongruous
           a
           connexion
           of
           that
           which
           is
           joyned
           with
           them
           :
           for
           what
           coherence
           is
           there
           betwixt
           Horses
           and
           Judgement
           ;
           betwixt
           Oxen
           and
           Righteousness
           ?
           or
           what
           dependance
           
           betwixt
           
             running
             upon
             a
             rock
          
           ,
           and
           
             turning
             Judgement
             into
             gall
          
           ;
           betwixt
           
             plowing
             with
             Oxen
          
           ,
           and
           
             turning
             the
             fruit
             of
             Righteousness
             into
             Hemlock
             ?
          
           The
           strangeness
           of
           which
           connexion
           according
           to
           the
           several
           aspects
           it
           bears
           ,
           hath
           administred
           as
           diverse
           and
           strange
           apprehensions
           in
           the
           judgements
           of
           those
           
           that
           have
           plowed
           with
           their
           heifers
           to
           find
           out
           the
           riddle
           .
        
         
           1.
           
           Some
           straining
           the
           words
           so
           far
           ,
           as
           to
           interpret
           them
           to
           be
           a
           prediction
           of
           the
           rejecting
           of
           the
           Jews
           ,
           and
           election
           or
           taking
           in
           of
           the
           Gentiles
           ;
           the
           Jews
           being
           those
           ,
           that
           like
           untamed
           heifers
           ,
           would
           not
           submit
           their
           necks
           to
           the
           yoke
           of
           Gods
           law
           ,
           which
           was
           as
           difficult
           for
           that
           stubborn
           and
           stiff-necked
           people
           to
           do
           ,
           
           as
           for
           the
           wild
           oxe
           (
           of
           which
           S.
           Jerome
           
           understands
           this
           place
           )
           to
           plow
           upon
           the
           rocks
           ;
           and
           therefore
           Christ
           rejecting
           these
           ,
           makes
           choice
           of
           the
           Gentiles
           ,
           a
           people
           of
           a
           more
           tame
           and
           gentle
           nature
           ,
           to
           bear
           his
           Evangelical
           yoke
           ,
           and
           to
           them
           he
           says
           ,
           
             take
             my
             yoke
             upon
             you
          
           .
        
         
           2.
           
           Others
           conceive
           the
           Prophet
           by
           these
           words
           to
           express
           the
           
             Israelites
             ineptitude
          
           and
           unfitness
           for
           the
           performance
           of
           any
           good
           that
           was
           required
           of
           ,
           or
           expected
           from
           them
           .
           They
           were
           like
           the
           
             Prophet's
             girdle
          
           hid
           at
           
             Euphrates
             ,
             marred
          
           ;
           or
           like
           the
           pin
           in
           Ezekiel
           made
           of
           the
           vine
           ,
           
             useless
             ,
             and
             good
             for
             nothing
             ;
             they
             were
          
           (
           as
           the
           Psalmist
           speaks
           )
           
             wise
             to
             do
             evil
             ,
             but
             to
             do
             good
             ,
             they
             had
             no
             understanding
             .
             The
             oxe
             knew
             his
             owner
             ,
             &
             the
             ass
             his
             masters
             crib
             ,
             but
             Israel
          
           
           
             did
             not
             know
          
           ,
           this
           brutish
           people
           did
           not
           understand
           .
           They
           misunderstood
           ,
           or
           neglected
           their
           duty
           ,
           and
           were
           as
           unskilfull
           in
           the
           choice
           ,
           as
           unfit
           for
           the
           performance
           of
           it
           ;
           their
           choice
           and
           wishes
           being
           like
           those
           of
           the
           horse
           and
           oxe
           ,
           mentioned
           by
           the
           
             Poet
             ,
             Optat
             ephippia
             bos
             piger
             ,
             optat
             arare
             caballus
             .
          
           And
           therefore
           to
           these
           creatures
           ,
           the
           Prophet
           compares
           them
           ,
           it
           being
           as
           impossible
           for
           them
           to
           do
           well
           ,
           or
           run
           in
           
           the
           ways
           of
           Obedience
           ,
           as
           it
           is
           for
           
             Horses
             to
             run
             upon
             the
             rock
             ,
             or
             one
             to
             plow
             there
             with
             Oxen.
             
          
        
         
           3.
           
           Others
           apprehend
           the
           words
           as
           a
           reproof
           of
           their
           folly
           ,
           in
           that
           they
           thought
           to
           advance
           themselves
           ,
           or
           establish
           their
           kingdom
           by
           idolatry
           ,
           oppression
           ,
           and
           the
           like
           ,
           mentioned
           ch
           .
           4.
           which
           was
           a
           course
           as
           foolish
           ,
           as
           a
           
             horses
             running
             upon
             a
             rock
          
           ,
           and
           as
           fruitless
           ,
           as
           
             ones
             plowing
             there
             with
             oxen
          
           .
           As
           though
           the
           Prophet
           had
           told
           them
           ,
           how
           agreeable
           soever
           wickedness
           was
           to
           their
           nature
           ,
           yet
           it
           was
           contrary
           to
           their
           design
           ;
           they
           made
           use
           of
           very
           unlikely
           means
           to
           promote
           their
           ends
           ;
           they
           were
           so
           far
           from
           advancing
           themselves
           by
           impiety
           ,
           that
           they
           took
           the
           readiest
           and
           
             most
             compendious
          
           way
           to
           effect
           their
           ruine
           .
           They
           that
           think
           by
           fraud
           and
           injustice
           ,
           by
           oppression
           and
           violence
           ,
           by
           rapine
           and
           other
           wickedness
           to
           lay
           the
           foundation
           of
           their
           greatness
           ,
           do
           thereby
           undermine
           those
           very
           foundations
           which
           they
           lay
           ;
           they
           cannot
           set
           upon
           a
           more
           speedy
           and
           effectual
           way
           of
           destroying
           themselves
           ,
           than
           by
           practising
           such
           attempts
           upon
           others
           .
        
         
           4.
           
           Others
           understand
           the
           words
           as
           a
           reproof
           of
           their
           
             gross
             security
          
           ,
           and
           
             sottish
             stupidity
          
           ,
           in
           that
           they
           thought
           ,
           notwithstanding
           their
           sins
           ,
           God
           upon
           the
           account
           of
           his
           Covenant
           ,
           was
           bound
           to
           be
           propitious
           to
           them
           ,
           and
           to
           load
           them
           with
           his
           benefits
           ;
           they
           looked
           that
           themselves
           (
           like
           Gideons
           fleece
           )
           should
           be
           
             wet
             with
             the
             dew
             of
             heavens
             blessing
             ,
          
           though
           all
           nations
           about
           them
           ,
           were
           but
           as
           
             dry
             ground
          
           :
           Because
           God
           entred
           into
           league
           with
           their
           Fathers
           ,
           they
           
           therefore
           expected
           the
           benefit
           of
           that
           covenant
           ,
           though
           they
           did
           not
           perform
           the
           condition
           of
           it
           .
           The
           Prophet
           at
           once
           refutes
           their
           folly
           ,
           and
           condemns
           their
           impiety
           ,
           telling
           them
           God
           could
           be
           unmindfull
           of
           that
           Covenant
           ,
           seeing
           they
           on
           their
           parts
           had
           so
           hainously
           broken
           it
           ;
           and
           whilest
           they
           were
           such
           stupid
           and
           
             senseless
             rocks
          
           ,
           he
           could
           no
           more
           run
           on
           in
           the
           way
           of
           blessing
           ,
           and
           
             doing
             them
             good
          
           ,
           than
           
             horses
             could
             run
             on
             a
             rock
             ,
          
           or
           
             one
             plow
             there
             with
             oxen
             ,
             for
             they
             had
             turned
             judgement
             into
             gall
             ,
             and
             the
             fruit
             of
             Righteousness
             into
             hemlock
             ,
          
           he
           therefore
           must
           deal
           accordingly
           with
           them
           ,
           he
           will
           recompense
           them
           according
           to
           their
           doings
           .
           The
           divine
           Nemesis
           will
           retaliate
           to
           men
           according
           to
           their
           offences
           .
           The
           secure
           sinner
           shall
           not
           always
           go
           unpunished
           ,
           but
           receive
           the
           effects
           of
           his
           sin
           ,
           adequate
           to
           the
           nature
           of
           it
           .
           
             As
             I
             have
             done
          
           (
           saith
           
             Adonibezek
             )
             so
             hath
             God
          
           
           
             requited
             me
          
           .
           And
           though
           the
           Jews
           here
           might
           think
           to
           escape
           better
           ,
           and
           compound
           with
           God
           for
           their
           sins
           ,
           and
           hope
           by
           their
           numerous
           sacrifices
           ,
           and
           ceremonious
           worship
           to
           propitiate
           that
           Deity
           they
           had
           displeased
           ,
           yet
           God
           tells
           them
           ,
           
             though
             ye
             offer
             me
          
           
           
             burnt-offerings
             ,
             and
             meat-offerings
             ,
             I
             will
             not
             accept
             them
             ,
             neither
             will
             I
             regard
             the
             peace-offerings
             of
             your
             fat
             beasts
             .
             Take
             thou
             away
             from
             me
             ,
             the
             noise
             of
             thy
             songs
             :
             for
             I
             will
             not
             hear
             the
             melody
             of
             thy
             viols
             .
             But
             let
             judgement
             run
             down
             as
             waters
             ,
             and
             righteousness
             as
             a
             mighty
             stream
             .
          
        
         
           5.
           
           Others
           think
           the
           words
           to
           be
           an
           exprobration
           of
           
           their
           
             accustomed
             courses
          
           in
           sin
           ,
           they
           had
           been
           so
           long
           inured
           to
           the
           practice
           thereof
           ,
           as
           it
           was
           now
           difficult
           
           or
           impossible
           for
           them
           to
           lose
           the
           
             habit
             .
             Can
             the
             Ethiopian
             change
             his
             skin
             ,
             or
             the
             Leopard
             his
             spots
             ?
             then
             may
             ye
             do
             well
             ,
             that
             are
             accustomed
             to
             do
             evil
             .
             Can
             horses
             run
             upon
             a
             rock
             ,
             or
             one
             plow
             there
             with
             oxen
             ?
          
           Then
           may
           ye
           execute
           justice
           ,
           that
           have
           
             turned
             judgement
             into
             gall
          
           ;
           and
           do
           uprightly
           ,
           that
           have
           
             turned
             righteousness
             into
             hemlock
          
           .
        
         
           6.
           
           Others
           take
           the
           words
           to
           be
           a
           denunciation
           or
           threatning
           of
           the
           
             divine
             judgement
          
           ,
           which
           should
           unavoidably
           overtake
           them
           .
           It
           is
           as
           impossible
           for
           such
           sinners
           ,
           as
           you
           are
           ,
           to
           stand
           out
           Gods
           judgements
           ,
           and
           go
           free
           ,
           as
           't
           is
           for
           
             horses
             and
             oxen
             to
             run
             ,
             or
             plow
             on
             a
             rock
             .
          
           Which
           judgement
           some
           conceive
           to
           be
           either
           ,
        
         
           1.
           
           General
           ,
           in
           the
           unsuccessfulness
           of
           their
           affairs
           and
           undertakings
           ,
           wherein
           their
           labours
           should
           be
           as
           fruitless
           ,
           and
           endeavours
           as
           successless
           ,
           as
           a
           horse
           or
           
             oxe's
             running
          
           or
           
             plowing
             upon
             a
             craggy
             rock
          
           .
           According
           to
           that
           threatning
           in
           Deut.
           They
           should
           be
           cursed
           
           
             in
             the
             city
             ,
             and
             in
             the
             field
             ,
             in
             their
             basket
             and
             in
             their
             store
             ,
             in
             their
             going
             out
             ,
             and
             in
             their
             coming
             in
             .
          
           Quicquid
           calcaverint
           ,
           spina
           fiet
           .
           
             Nihil
             eorum
          
           (
           as
           
             Mercer
             )
             quae
             acturi
             sunt
             ,
             sit
             illis
             successurum
             ,
             ut
             si
             quis
             per
             rupes
             equum
             concitet
             ,
             aut
             aret
             in
             rupe
             bobus
             ,
             quod
             frustrà
             &
          
           
           
             sine
             fructu
             fecerit
          
           .
           Or
           else
           ,
        
         
           2.
           
           A
           particular
           judgement
           by
           destruction
           from
           their
           enemies
           ,
           either
           the
           Assyrians
           ,
           as
           S.
           Cyril
           ,
           or
           other
           Adversaries
           ,
           as
           
             Arias
             Montanus
          
           thinks
           ,
           who
           ,
           as
           't
           is
           in
           the
           preceding
           verse
           ,
           should
           
             smite
             the
             great
             house
             with
             breaches
             ,
             viz.
          
           their
           Kings
           and
           Princes
           ,
           Judges
           and
           Nobles
           ,
           or
           (
           as
           some
           understand
           it
           )
           the
           
           Priests
           and
           Levites
           ,
           or
           (
           as
           others
           extend
           it
           )
           the
           whole
           ten
           Tribes
           of
           Israel
           ;
           
             and
             the
             little
             house
             with
             clefts
             ,
             viz.
          
           the
           lower
           and
           inferiour
           rank
           of
           people
           (
           as
           
             Albert.
             Mag.
          
           )
           or
           the
           laity
           among
           the
           Israelites
           (
           as
           Lyra
           )
           or
           the
           two
           Tribes
           of
           Judah
           and
           Benjamin
           (
           as
           Drusius
           and
           Grotius
           )
           the
           destruction
           of
           the
           Great
           House
           (
           according
           to
           the
           latter
           of
           these
           )
           being
           referred
           to
           the
           time
           of
           Salmanassar
           ,
           as
           that
           of
           the
           little
           one
           is
           to
           the
           army
           of
           Sennacherib
           .
        
         
           And
           now
           though
           the
           Israelites
           might
           boast
           of
           their
           power
           and
           strength
           by
           reason
           of
           Jeroboam
           their
           Prince
           ,
           who
           had
           gotten
           great
           victories
           ,
           and
           enlarged
           the
           Territories
           of
           their
           Kingdom
           :
           yet
           (
           as
           't
           is
           v.
           13.
           )
           they
           
             rejoyced
             in
             a
             thing
             of
             nought
             ,
          
           for
           the
           courage
           and
           strength
           and
           success
           of
           their
           enemies
           should
           be
           such
           ,
           that
           they
           should
           besiege
           their
           gates
           ,
           beat
           down
           their
           strong
           holds
           ,
           and
           lay
           their
           palaces
           in
           the
           dust
           .
           
             The
             City
          
           (
           in
           which
           they
           might
           hope
           to
           take
           sanctuary
           )
           
             should
             be
             delivered
             ,
             with
             all
             that
             was
             therein
          
           ;
           the
           city
           or
           hill
           of
           Zion
           wherein
           they
           were
           
             at
             ease
          
           ,
           or
           the
           mountain
           
           
             of
             Samaria
          
           wherein
           they
           trusted
           ,
           and
           the
           rocks
           in
           which
           they
           placed
           their
           confidence
           ,
           should
           be
           so
           brought
           down
           ,
           and
           as
           it
           were
           levelled
           by
           their
           enemies
           ,
           that
           even
           in
           a
           literal
           sense
           horses
           might
           run
           ,
           or
           
             oxen
             plow
             there
          
           .
           Which
           effects
           would
           not
           seem
           strange
           to
           them
           ,
           if
           they
           did
           but
           consider
           their
           sins
           ,
           the
           cause
           thereof
           ,
           which
           were
           more
           
             strange
             and
             monstrous
          
           .
        
         
           Thus
           when
           Judgement
           and
           Righteousness
           the
           two
           bulwarks
           of
           a
           Nation
           are
           thrown
           down
           ;
           when
           men
           change
           the
           order
           and
           nature
           of
           Justice
           and
           equity
           
           into
           that
           which
           is
           most
           opposite
           and
           contrary
           thereto
           ,
           't
           is
           no
           wonder
           if
           God
           for
           their
           punishment
           change
           the
           very
           order
           of
           nature
           ,
           and
           to
           make
           his
           judgements
           wonderfull
           (
           as
           is
           threatned
           ,
           Deut.
           28.
           )
           cause
           through
           a
           multitude
           of
           enemies
           ,
           even
           horses
           to
           run
           upon
           a
           rock
           ;
           and
           men
           to
           plow
           there
           with
           oxen
           .
        
         
           7.
           
           Others
           judge
           the
           words
           to
           be
           a
           complaint
           of
           the
           Prophets
           
             unsuccessfulness
             in
             his
             reproofs
          
           which
           were
           frustrated
           by
           them
           .
           They
           were
           become
           so
           degenerate
           in
           their
           principles
           ,
           so
           depraved
           in
           their
           practises
           ,
           so
           stupified
           in
           their
           minds
           ,
           and
           so
           hardned
           in
           their
           hearts
           ,
           that
           his
           words
           were
           but
           as
           thrown
           against
           a
           rock
           ,
           or
           as
           water
           spilt
           upon
           the
           ground
           ;
           rebuking
           of
           them
           ,
           was
           as
           if
           one
           did
           sing
           a
           song
           to
           a
           deaf
           man
           ,
           so
           that
           instead
           of
           reprehending
           them
           ,
           he
           is
           ready
           to
           reprove
           himself
           ,
           for
           that
           mispense
           of
           labour
           that
           was
           cast
           upon
           those
           ,
           who
           were
           so
           desperately
           corrupted
           ,
           that
           they
           turned
           all
           the
           good
           presented
           to
           ,
           or
           bestowed
           upon
           them
           into
           evil
           ,
           so
           that
           his
           endeavours
           herein
           were
           as
           successless
           as
           a
           
             horses
             running
             upon
             the
             rocks
          
           ,
           and
           as
           ineffectual
           as
           ones
           
             plowing
             there
             with
             oxen
          
           .
        
         
           8.
           
           Lastly
           ,
           Others
           look
           upon
           the
           words
           as
           a
           charge
           drawn
           up
           against
           them
           for
           their
           grand
           injustice
           and
           cruelty
           ,
           in
           that
           they
           had
           overturned
           all
           law
           and
           right
           ,
           and
           were
           become
           such
           monsters
           therein
           ,
           as
           if
           they
           had
           changed
           the
           very
           order
           of
           law
           and
           nature
           ;
           They
           had
           so
           corrupted
           all
           judgement
           ,
           overthrown
           all
           right
           ,
           undermined
           all
           law●
           that
           thereby
           (
           as
           the
           Psalmist
           speaks
           )
           all
           the
           foundations
           of
           the
           earth
           were
           out
           of
           course
           :
           for
           
           they
           did
           not
           onely
           privately
           
             swallow
             up
             the
             needy
             ,
             and
          
           
           
             make
             the
             poor
             of
             the
             land
             to
             fail
             ,
          
           endeavouring
           
             to
             buy
             the
             poor
             for
             silver
             ,
             and
             the
             needy
             for
             a
             pair
             of
             shoes
             ,
             making
             also
             the
             Ephah
             small
             ,
             and
             the
             shekel
             great
             ,
             and
             falsifying
             the
             balances
             by
             deceit
          
           ;
           but
           they
           did
           publickly
           
             afflict
             the
             just
             ;
             they
             took
             a
             bribe
             ,
          
           
           
             and
             turned
             aside
             the
             poor
             in
             the
             gate
          
           (
           the
           place
           of
           open
           and
           publick
           judicature
           )
           
             from
             their
             right
             .
             They
             turned
             judgement
             into
             wormwood
             ,
             and
             left
             off
             righteousness
          
           
           
             in
             the
             earth
          
           ;
           or
           (
           as
           the
           Prophet
           here
           expresses
           it
           )
           
             they
             turned
             judgement
             into
             gall
             ,
             and
             the
             fruits
             of
             righteousness
             into
             hemlock
             ,
          
           they
           made
           that
           which
           in
           it self
           is
           sweet
           and
           pleasant
           ,
           as
           nauseous
           and
           distastfull
           to
           God
           ,
           as
           gall
           and
           hemlock
           are
           to
           the
           tasts
           of
           men
           .
        
         
           In
           which
           charge
           drawn
           up
           against
           them
           may
           be
           considered
           ,
        
         
           1.
           
           The
           specification
           of
           their
           Sin.
           
        
         
           2.
           
           The
           nature
           and
           quality
           of
           it
           .
        
         
           1.
           
           The
           Specification
           of
           it
           .
           The
           Prophet
           thinks
           it
           not
           sufficient
           to
           tell
           them
           onely
           they
           are
           sinners
           ,
           but
           charges
           that
           sin
           upon
           them
           ,
           for
           which
           they
           are
           most
           notorious
           .
           Discourses
           at
           large
           and
           in
           general
           ,
           seldom
           make
           impression
           upon
           any
           in
           
             particular
             ;
             generalia
             non
             pungunt
          
           :
           Such
           a
           reproof
           is
           like
           the
           flourishing
           or
           brandishing
           of
           a
           sword
           in
           the
           air
           ,
           none
           is
           pierced
           or
           wounded
           by
           it
           ;
           a
           close
           and
           particular
           application
           is
           requisite
           for
           conviction
           ;
           as
           in
           the
           course
           of
           the
           law
           general
           accusations
           will
           ground
           no
           actions
           ,
           for
           if
           a
           man
           be
           accused
           ,
           't
           is
           not
           sufficient
           to
           
           say
           he
           is
           a
           malefactour
           ,
           but
           he
           must
           be
           charged
           with
           particulars
           ;
           so
           the
           Prophet
           according
           to
           that
           method
           ,
           when
           he
           arraigns
           these
           sinners
           here
           ,
           he
           frames
           an
           indictment
           against
           them
           of
           notorious
           and
           personal
           offences
           .
           Men
           generally
           take
           great
           exceptions
           against
           this
           kind
           of
           dealing
           ,
           especially
           they
           that
           are
           in
           power
           and
           authority
           ,
           such
           as
           those
           against
           whom
           the
           Prophet
           here
           draws
           up
           his
           accusation
           ,
           which
           notwithstanding
           is
           not
           stifled
           by
           any
           awe
           of
           their
           power
           ,
           or
           suppressed
           by
           any
           fear
           of
           their
           greatness
           .
           If
           they
           be
           great
           ,
           he
           is
           the
           messenger
           of
           one
           that
           's
           greater
           ,
           and
           therefore
           if
           they
           be
           bold
           in
           sining
           ,
           it
           well
           becomes
           him
           to
           be
           so
           in
           reproving
           .
           Those
           that
           are
           advanced
           above
           the
           ordinary
           pitch
           of
           men
           in
           the
           world
           ,
           think
           the
           addition
           of
           their
           outward
           fortune
           (
           which
           is
           often
           all
           the
           worth
           they
           have
           to
           boast
           of
           )
           must
           exempt
           and
           priviledge
           them
           from
           the
           rebukes
           which
           come
           from
           those
           that
           in
           any
           secular
           respect
           are
           below
           them
           ;
           accounting
           it
           a
           diminution
           of
           their
           greatness
           to
           be
           taxed
           with
           any
           crime
           ,
           as
           though
           the
           reproof
           of
           their
           sin
           were
           a
           greater
           dishonour
           ,
           than
           the
           commission
           of
           it
           .
        
         
           It
           is
           the
           folly
           of
           men
           that
           they
           had
           rather
           be
           flattered
           in
           their
           vices
           ,
           than
           reproved
           for
           them
           ,
           especially
           if
           they
           be
           so
           notorious
           as
           the
           world
           takes
           notice
           of
           them
           .
           These
           magistrates
           here
           could
           happily
           have
           been
           content
           that
           the
           Prophet
           had
           inveighed
           against
           some
           other
           sin
           ,
           wherein
           they
           had
           not
           been
           concerned
           ,
           thereby
           to
           justifie
           themselves
           in
           their
           own
           eyes
           ,
           whilst
           they
           heard
           others
           condemned
           for
           that
           ,
           of
           which
           their
           own
           thoughts
           proclaimed
           
           them
           guiltless
           ;
           but
           when
           he
           comes
           so
           close
           unto
           them
           ,
           as
           to
           touch
           their
           guilt
           ,
           and
           thereby
           to
           gall
           their
           conscience
           ,
           this
           proves
           as
           bitter
           and
           distastfull
           to
           them
           ,
           as
           their
           injustice
           and
           oppression
           did
           to
           others
           .
        
         
           Such
           like
           entertainment
           this
           kind
           of
           dealing
           had
           from
           Ahab
           ,
           who
           upon
           that
           account
           esteemed
           Elijah
           
           his
           enemy
           ,
           and
           for
           the
           same
           reason
           was
           so
           incensed
           
           against
           Micaiah
           ,
           as
           he
           could
           not
           endure
           him
           .
           The
           Galatians
           entertained
           hard
           thoughts
           of
           Saint
           
           Paul
           for
           it
           ,
           and
           looked
           upon
           him
           as
           their
           enemy
           
             because
             he
             told
             them
             the
             truth
             .
          
           The
           mistaken
           world
           counts
           it
           love
           and
           respect
           to
           forbear
           reproof
           ,
           and
           hatred
           and
           
             ill
             will
          
           to
           tell
           men
           their
           faults
           ;
           
           But
           David
           who
           knew
           how
           to
           make
           a
           better
           estimate
           herein
           ,
           counts
           such
           his
           chiefest
           friends
           ,
           
             Let
             the
             righteous
             smite
             me
             ,
             it
             shall
             be
             a
             kindness
             ,
             let
             him
             reprove
             me
             it
             shall
             be
             an
             excellent
             oyle
          
           ;
           and
           Solomon
           his
           son
           confirms
           the
           same
           ,
           
             Faithfull
             are
             the
             wounds
             of
             a
             friend
          
           ;
           and
           God
           himself
           hath
           made
           this
           not
           
           onely
           a
           part
           of
           our
           duty
           ,
           but
           a
           signe
           of
           friendship
           and
           
             amity
             ,
             thou
             shalt
             not
             hate
             thy
             brother
             ,
             thou
             shalt
             in
             any
             wise
             rebuke
             thy
             neighbour
             ,
             and
             not
             suffer
             sin
             upon
             him
             .
             Peccata
             permittere
             non
             est
             mansuetudo
             ,
          
           
           
             sed
             crudelitas
          
           ;
           to
           cut
           and
           lance
           apostemated
           wounds
           and
           fretting
           sores
           ,
           't
           is
           not
           cruelty
           but
           mercy
           .
           As
           he
           
           that
           binds
           a
           man
           in
           a
           phrensie
           ,
           or
           awakens
           one
           in
           a
           lethargy
           ,
           though
           he
           troubles
           both
           ,
           yet
           he
           shews
           more
           mercy
           ,
           than
           disquiet
           to
           them
           .
           
             Ligatur
             phreneticus
             ,
             stimulatur
             lethargicus
             ,
             ambo
             offenduntur
             ,
             sed
             ambo
             diliguntur
             .
          
           And
           how
           
             unwelcome
             a
             messenger
          
           soever
           the
           Prophet
           might
           be
           to
           these
           here
           ,
           or
           how
           
           
             disgustfull
             his
             messge
          
           ,
           yet
           he
           is
           so
           far
           from
           flattering
           them
           in
           their
           greatness
           ,
           or
           soothing
           them
           in
           their
           vices
           ,
           that
           on
           the
           contrary
           he
           points
           out
           unto
           them
           the
           deformity
           of
           their
           vices
           ,
           and
           the
           stain
           of
           their
           greatness
           ,
           even
           their
           injustice
           and
           oppression
           ,
           that
           they
           had
           
             turned
             judgement
             into
             gall
             ,
             and
             the
             fruits
             of
             righteousness
             into
             hemlock
             .
          
        
         
           2.
           
           Which
           leads
           ,
           secondly
           to
           the
           consideration
           of
           the
           nature
           and
           quality
           of
           their
           sin
           ,
           which
           is
           of
           great
           extent
           ,
           and
           like
           the
           sin
           of
           our
           first
           parents
           ,
           hath
           many
           others
           included
           in
           it
           .
           This
           is
        
         
           1.
           
           
             Inversio
             naturae
          
           ,
           an
           inverting
           and
           changing
           of
           nature
           it self
           ;
           This
           is
           to
           alter
           the
           essence
           and
           being
           of
           things
           ;
           to
           reduce
           the
           creation
           ,
           as
           much
           as
           is
           possible
           ,
           into
           its
           Primitive
           Chaos
           and
           confusion
           ;
           to
           take
           away
           all
           distinction
           of
           right
           and
           wrong
           ;
           
             to
             call
             evil
             good
             ,
             and
             good
             evil
             ;
             to
             put
             bitter
             for
             sweet
             ,
             and
             sweet
             for
             bitter
             ,
             darkness
             for
             light
             ,
             and
             light
             for
             darkness
          
           ;
           'T
           is
           to
           make
           
             Candida
             de
             nigris
             ,
             &
             de
             candentibus
             alba
             .
          
           'T
           is
           a
           stranger
           inversion
           of
           nature
           than
           for
           
             horses
             to
             run
          
           ,
           or
           
             oxen
             to
             plow
             upon
             a
             rock
             .
          
           God
           hath
           imprinted
           in
           the
           natural
           consciences
           of
           men
           notions
           of
           right
           and
           equity
           ,
           and
           he
           blots
           out
           ,
           and
           obliterates
           these
           ,
           that
           make
           so
           strange
           a
           metamorphosis
           ,
           as
           to
           turn
           
             judgement
             into
             gall
             ,
             and
             righteousness
             into
             hemlock
             .
          
           This
           is
        
         
           2.
           
           
             Abusus
             legis
          
           ,
           an
           abuse
           of
           the
           law
           .
           Which
           is
           abused
        
         
           1.
           
           By
           a
           
             bare
             pretence
          
           unto
           it
           ,
           which
           is
           a
           crime
           so
           much
           the
           greater
           ,
           by
           how
           much
           it
           does
           the
           more
           closely
           lurk
           and
           shroud
           it self
           under
           that
           which
           is
           
           intended
           for
           its
           prevention
           ,
           thereby
           making
           the
           law
           a
           partner
           with
           it
           in
           the
           transgression
           .
           Such
           cunning
           oppression
           under
           the
           specious
           colour
           of
           justice
           ,
           is
           one
           of
           the
           greatest
           dishonours
           can
           be
           laid
           upon
           the
           law
           ,
           which
           yet
           is
           most
           commonly
           done
           by
           those
           that
           pretend
           to
           be
           the
           chief
           preservers
           of
           it
           ,
           who
           instead
           of
           being
           
             instruments
             of
             justice
          
           ,
           become
           
             engines
             of
             cruelty
          
           ,
           which
           they
           act
           the
           more
           safely
           and
           securely
           ,
           because
           under
           a
           pretence
           of
           equity
           ,
           being
           herein
           like
           the
           bush
           or
           bramble
           in
           the
           Fable
           ,
           that
           ,
           instead
           of
           sheltering
           the
           sheep
           from
           the
           storm
           ,
           tears
           the
           fleece
           from
           it
           ;
           such
           greedily
           feed
           upon
           other
           mens
           wants
           ,
           live
           by
           other
           mens
           losses
           ,
           and
           as
           the
           common
           souldier
           complained
           against
           
             Pompey
             ,
             miseriâ
             nostrâ
             magnuses
          
           ,
           they
           grow
           great
           by
           other
           mens
           miseries
           .
           It
           was
           one
           of
           the
           aggravations
           of
           injustice
           that
           Saint
           Cyprian
           complained
           of
           in
           his
           time
           ,
           that
           
           
             inter
             leges
             ipsas
             delinquitur
             ,
             inter
             jura
             peccatur
             ,
             nec
             innocentia
             illic
             ,
             ubi
             defenditur
             ,
             reservatur
             .
          
           As
           there
           is
           no
           impiety
           like
           that
           impiety
           that
           is
           committed
           in
           Gods
           sanctuary
           ,
           so
           no
           injustice
           like
           
             that
             injustice
          
           whereby
           men
           in
           the
           
             midst
             of
             laws
          
           sin
           
             against
             law
          
           ,
           and
           do
           injustly
           in
           the
           
             Courts
             of
             Justice
          
           .
        
         
           To
           erect
           an
           high
           Court
           of
           pretended
           Justice
           to
           condemn
           
             Royal
             innocence
          
           ,
           is
           so
           much
           the
           
             greater
             injustice
          
           ,
           by
           how
           much
           under
           that
           disguise
           it
           would
           appear
           to
           be
           the
           
             less
             .
             Pretences
          
           of
           justice
           alter
           not
           the
           nature
           of
           actions
           ,
           though
           they
           may
           set
           a
           fair
           gloss
           upon
           them
           :
           The
           Devil
           is
           not
           at
           all
           the
           better
           for
           appearing
           in
           Samuel's
           mantle
           ;
           no
           more
           are
           mens
           fraudulent
           actions
           for
           having
           the
           law
           as
           a
           cloak
           to
           
           cover
           them
           ;
           by
           the
           help
           of
           which
           they
           generally
           arrive
           at
           a
           greater
           height
           and
           perfection
           of
           wickedness
           ,
           than
           they
           could
           otherwise
           attain
           to
           .
           Under
           the
           protection
           of
           this
           ,
           a
           crafty
           pleader
           ,
           like
           Tertullus
           ,
           will
           argue
           any
           thing
           injuriously
           ;
           a
           spitefull
           prosecutour
           ,
           like
           Sanballat
           ,
           will
           suggest
           any
           accusation
           falsly
           :
           a
           confident
           witness
           ,
           like
           those
           against
           Naboth
           ,
           will
           swear
           any
           thing
           boldly
           :
           a
           tame
           or
           heedless
           jury
           ,
           like
           the
           Jews
           against
           our
           Saviour
           will
           swallow
           down
           any
           thing
           rashly
           and
           inconsiderately
           :
           a
           craving
           Scribe
           ,
           or
           corrupted
           Officer
           ,
           like
           him
           in
           the
           Gospel
           that
           writ
           fifty
           for
           an
           hundred
           ,
           will
           for
           a
           tacite
           bribe
           foyst
           in
           any
           thing
           secretly
           and
           unjustly
           :
           by
           reason
           whereof
           ,
           though
           the
           Judge
           in
           these
           cases
           be
           not
           like
           Felix
           that
           expects
           a
           reward
           privately
           ,
           but
           administers
           justice
           without
           by
           respects
           and
           impartially
           ,
           yet
           can
           he
           scarce
           hinder
           (
           though
           he
           may
           complain
           as
           Dioclesian
           the
           Emperour
           ,
           that
           
             pessimis
             servis
             cautus
             &
             optimus
             venderetur
             imperator
          
           )
           but
           that
           justice
           will
           sometimes
           be
           perverted
           ,
           and
           
             judgement
             turned
             into
             gall
          
           .
        
         
           2.
           
           The
           law
           is
           abused
           by
           an
           
             unnecessary
             use
          
           of
           it
           ,
           when
           men
           bring
           trifling
           and
           frivolous
           suits
           ,
           not
           worthy
           the
           Magistrates
           cognizance
           to
           the
           Judgement
           seat
           ;
           so
           that
           let
           the
           judgement
           be
           what
           it
           will
           ,
           it
           must
           needs
           in
           some
           measure
           prove
           gall
           to
           the
           parties
           concerned
           in
           it
           ;
           for
           even
           he
           that
           gets
           the
           conquest
           by
           so
           chargeable
           a
           remedy
           ,
           shall
           thereby
           be
           a
           loser
           ;
           a
           man's
           relief
           by
           such
           means
           being
           heavier
           than
           the
           injury
           it
           removes
           ;
           for
           it
           often
           happens
           ,
           as
           he
           in
           the
           story
           said
           ,
           
             ut
             tu
             victrix
             provincia
             plores
          
           .
           In
           which
           
           cases
           such
           may
           have
           cause
           to
           answer
           the
           congratulations
           of
           their
           friends
           ,
           as
           Pyrrhus
           (
           in
           Plutarch
           )
           did
           his
           after
           he
           had
           gotten
           two
           famous
           victories
           over
           the
           Romans
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           if
           they
           should
           get
           
           a
           few
           more
           such
           victories
           ,
           it
           would
           be
           to
           their
           utter
           ruine
           .
           And
           if
           such
           quarrelsome
           and
           contentious
           spirits
           (
           with
           whom
           there
           is
           no
           more
           ado
           ,
           but
           a
           word
           and
           an
           action
           ,
           a
           trespass
           and
           a
           process
           )
           will
           not
           be
           so
           favourable
           to
           themselves
           as
           to
           forbear
           such
           trivial
           actions
           ,
           it
           were
           well
           if
           Judges
           would
           take
           Gallio's
           course
           ,
           and
           drive
           such
           actours
           from
           the
           Judgement
           seat
           .
           We
           go
           not
           to
           the
           Physician
           for
           every
           ail
           ,
           and
           small
           distemper
           ,
           no
           more
           should
           we
           to
           the
           law
           for
           every
           petty
           quarrel
           and
           slight
           offence
           .
        
         
           It
           's
           a
           strange
           opinion
           that
           hath
           possessed
           the
           minds
           of
           many
           (
           not
           to
           say
           most
           )
           men
           ,
           that
           when
           they
           please
           they
           may
           sue
           for
           their
           own
           ,
           and
           lawfully
           contend
           for
           their
           right
           ,
           and
           he
           is
           accounted
           a
           good
           and
           just
           man
           that
           seeks
           after
           no
           more
           :
           but
           if
           this
           be
           universally
           understood
           ,
           and
           in
           all
           cases
           ,
           it
           will
           not
           hold
           true
           .
           For
           the
           rules
           of
           equity
           as
           well
           as
           of
           Christianity
           oblige
           us
           to
           yield
           oftentimes
           in
           such
           things
           wherein
           by
           law
           we
           might
           stand
           ,
           and
           to
           forgo
           such
           things
           which
           by
           law
           we
           might
           require
           ,
           without
           which
           equity
           ,
           justice
           and
           peace
           could
           not
           consist
           .
           Equity
           hath
           a
           power
           of
           over-ruling
           ,
           that
           liberty
           which
           the
           law
           gives
           ,
           and
           enjoyns
           us
           in
           many
           cases
           to
           recede
           from
           our
           right
           for
           the
           upholding
           and
           preserving
           either
           of
           publick
           peace
           or
           private
           .
           And
           therefore
           
           they
           that
           always
           make
           use
           of
           the
           law
           to
           get
           their
           own
           ,
           are
           not
           so
           just
           ,
           as
           they
           would
           seem
           to
           be
           ,
           for
           that
           which
           is
           done
           by
           law
           ,
           is
           not
           always
           justly
           done
           .
           
             Quod
             jure
             fit
             ,
             non
             semper
             juste
             .
          
           To
           go
           to
           the
           law
           for
           trifles
           ;
           so
           likewise
           to
           steal
           law
           upon
           others
           ,
           and
           surprize
           them
           unawares
           ;
           or
           to
           make
           use
           of
           the
           law
           as
           the
           first
           remedy
           of
           justice
           ,
           which
           is
           ordained
           to
           be
           the
           last
           ;
           or
           to
           enter
           suits
           before
           any
           overtures
           of
           peace
           and
           agreement
           be
           made
           ,
           whereby
           many
           are
           forced
           into
           the
           Courts
           ,
           that
           would
           willingly
           satisfie
           by
           private
           order
           ,
           as
           much
           or
           more
           ,
           than
           they
           are
           compelled
           by
           publick
           .
           Such
           proceeding
           is
           not
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           but
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           not
           justice
           but
           extremity
           ;
           for
           as
           to
           make
           use
           of
           the
           law
           for
           a
           cause
           sufficient
           ,
           and
           where
           right
           is
           denied
           ,
           is
           justice
           and
           equity
           ;
           so
           to
           make
           use
           of
           it
           for
           trifles
           ,
           and
           when
           other
           remedies
           may
           be
           had
           ,
           is
           extremity
           ,
           and
           so
           an
           injury
           .
        
         
           3.
           
           The
           law
           is
           abused
           by
           an
           
             undue
             suspension
          
           and
           suppression
           of
           it
           ,
           which
           likewise
           is
           a
           perverting
           of
           justice
           ,
           
             and
             turning
             judgement
             into
             gall
          
           ,
           for
           suppressing
           of
           the
           law
           is
           oppressing
           of
           those
           that
           should
           be
           preserved
           by
           it
           ,
           and
           according
           to
           the
           Jewish
           proverb
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             pernoctante
             judicio
             ,
             cessat
             judicium
          
           .
           When
           waters
           are
           stagnant
           ,
           they
           presently
           cause
           a
           stink
           and
           putrefaction
           ,
           and
           when
           the
           law
           is
           stopp'd
           in
           its
           course
           ,
           the
           streams
           which
           should
           run
           down
           like
           a
           river
           ,
           prove
           like
           the
           waters
           of
           Marah
           ,
           bitter
           and
           unpleasant
           .
           
             Currat
             lex
          
           (
           as
           an
           eminent
           Judge
           of
           our
           own
           nation
           once
           answered
           the
           letter
           of
           some
           great
           Lords
           writ
           in
           behalf
           of
           their
           friend
           )
           or
           according
           to
           the
           Emperour's
           Motto
           ,
           
             Fiat
             justitia
             ,
             pereat
             
             mundus
          
           ;
           let
           the
           law
           have
           its
           course
           and
           justice
           be
           done
           ,
           be
           the
           consequents
           or
           parties
           concerned
           in
           it
           what
           they
           will.
           
        
         
           There
           are
           two
           usual
           obstructours
           of
           the
           law
           ,
           fear
           and
           favour
           ,
           neither
           of
           which
           must
           stop
           its
           passage
           .
        
         
           The
           greatness
           of
           any
           must
           not
           cause
           fear
           in
           those
           ,
           to
           whom
           the
           inspection
           and
           execution
           of
           the
           law
           is
           committed
           .
           Deliver
           him
           that
           suffereth
           wrong
           from
           
           the
           hand
           of
           the
           oppressour
           ,
           and
           be
           not
           faint
           hearted
           ,
           when
           thou
           sittest
           in
           judgement
           ,
           says
           the
           wise
           son
           of
           Sirach
           .
        
         
           Fear
           regards
           more
           the
           greatness
           of
           the
           person
           ,
           than
           the
           nature
           of
           the
           cause
           ;
           to
           prevent
           which
           Jethro
           advises
           Moses
           to
           employ
           such
           in
           judicial
           affairs
           ,
           as
           were
           men
           of
           courage
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           strenuous
           and
           undaunted
           ,
           and
           God
           himself
           forbids
           the
           
             magistrate
             to
             fear
             the
             face
             of
             man
             ,
             for
             the
             judgement
             is
             God's
             .
          
           It
           was
           a
           valorous
           resolution
           of
           Papinianus
           ,
           that
           chose
           rather
           to
           die
           ,
           than
           to
           excuse
           the
           parricide
           of
           the
           Emperour
           
             Antoninus
             Bassianus
          
           .
           And
           it
           was
           no
           less
           heroick
           act
           of
           those
           
             Catholick
             Bishops
          
           who
           being
           charged
           by
           the
           Arrian
           Emperour
           to
           condemn
           Athanasius
           ,
           both
           without
           witness
           ,
           and
           unheard
           ,
           would
           rather
           hazard
           their
           estates
           ,
           than
           by
           fear
           be
           betraied
           to
           do
           that
           injustice
           .
        
         
           Favour
           is
           another
           obstructer
           of
           the
           law
           ,
           which
           when
           it
           is
           observed
           ,
           judgement
           must
           needs
           be
           perverted
           .
           Accept
           no
           person
           against
           thy
           soul
           ,
           &
           let
           not
           the
           reverence
           of
           any
           man
           cause
           thee
           to
           fall
           ,
           as
           that
           wise
           
           man
           advises
           .
           It
           was
           a
           strange
           message
           that
           Agesilaus
           the
           
             Lacedemonian
             Prince
          
           (
           a
           man
           otherwise
           justly
           renowned
           for
           his
           good
           government
           )
           wrote
           to
           some
           Justice
           
           or
           Officer
           of
           state
           in
           favour
           of
           
             Nicias
             ;
             Niciam
             ,
             si
             insons
             est
             ,
             dimitte
             ,
             si
             sons
             ,
             meâ
             causâ
             dimitte
             ,
             utcunque
             dimitte
             .
          
           If
           Nicias
           be
           not
           guilty
           dismiss
           him
           ;
           if
           guilty
           ,
           yet
           for
           my
           sake
           dismiss
           him
           :
           however
           let
           him
           be
           dismissed
           .
           But
           as
           the
           law
           (
           which
           is
           the
           
             dumb
             magistrate
          
           )
           is
           made
           without
           respect
           of
           persons
           ,
           so
           should
           the
           magistrate
           (
           which
           is
           the
           
             speaking
             law
          
           )
           execute
           it
           without
           favouring
           of
           them
           ,
           punishing
           a
           
             grand
             oppressour
          
           ,
           
           as
           well
           as
           a
           
             petty
             purloiner
          
           ,
           an
           
             haughty
             adulterer
          
           ,
           as
           well
           as
           an
           
             inferiour
             debauched
             person
          
           ,
           and
           laying
           the
           law
           to
           a
           
             great
             Recusant
          
           ,
           as
           well
           as
           to
           a
           
             poor
             schismatick
             or
             separatist
          
           ;
           and
           if
           such
           
             great
             ones
          
           were
           made
           examples
           of
           justice
           ,
           and
           the
           laws
           not
           suppressed
           out
           of
           fear
           or
           favour
           to
           them
           ,
           such
           severities
           would
           strike
           more
           awe
           &
           terrour
           into
           transgressours
           ,
           then
           the
           punishing
           of
           an
           hundred
           underlings
           ,
           and
           inferiour
           persons
           .
           Such
           should
           have
           no
           more
           favour
           shewed
           them
           than
           what
           Galba
           Governour
           of
           
             Arragon
             in
             Spain
          
           (
           the
           same
           as
           some
           think
           that
           afterward
           was
           Emperour
           of
           Rome
           )
           did
           to
           a
           condemned
           Gentleman
           that
           intreated
           he
           might
           not
           die
           the
           death
           of
           ordinary
           malefactours
           :
           he
           offered
           him
           onely
           this
           priviledge
           ,
           that
           waving
           the
           common
           gallows
           ,
           he
           should
           have
           one
           made
           higher
           ,
           and
           if
           he
           would
           carved
           and
           painted
           too
           .
        
         
           4.
           
           The
           law
           is
           abused
           by
           a
           too
           
             severe
             execution
          
           of
           it
           ,
           when
           the
           extremity
           of
           it
           is
           prosecuted
           against
           any
           ,
           that
           perhaps
           have
           done
           something
           contrary
           to
           the
           letter
           of
           the
           law
           ,
           but
           not
           violated
           or
           contradicted
           the
           end
           of
           it
           ,
           or
           intent
           of
           the
           law
           giver
           ;
           in
           which
           cases
           if
           rigour
           should
           always
           be
           used
           ,
           laws
           which
           are
           intended
           for
           the
           behoof
           ,
           and
           benefit
           ,
           would
           by
           such
           severe
           construction
           
           become
           the
           bane
           and
           ruine
           of
           humane
           society
           ;
           and
           judgement
           which
           of
           it self
           is
           sweet
           and
           pleasant
           ,
           by
           such
           forcing
           and
           straining
           it
           ,
           would
           be
           turned
           into
           gall
           and
           
             bitterness
             .
             Wringing
             of
             the
             nose
          
           (
           says
           
             Solomon
             )
             bringeth
             forth
             blood
          
           ,
           and
           by
           wringing
           of
           the
           law
           ,
           and
           making
           it
           a
           nose
           of
           wax
           to
           bend
           to
           the
           humour
           of
           every
           inconsiderate
           prosecutour
           ,
           forceth
           blood
           ,
           and
           thereby
           rather
           contracts
           a
           guilt
           ,
           than
           takes
           any
           away
           .
           Our
           laws
           are
           not
           like
           Tiberius
           or
           
           Caligula's
           decrees
           ,
           which
           were
           termed
           
             furores
             ,
             non
             judicia
          
           ;
           and
           therefore
           are
           they
           not
           without
           great
           necessity
           to
           be
           executed
           (
           as
           Draco's
           were
           said
           to
           be
           written
           )
           in
           blood
           ;
           for
           by
           such
           proceedings
           
             summum
             jus
          
           ,
           would
           be
           
             summa
             injuria
          
           .
           To
           prevent
           which
           not
           onely
           ours
           ,
           but
           all
           well
           governed
           polities
           ,
           have
           given
           some
           power
           ,
           more
           or
           less
           ,
           into
           the
           hand
           of
           the
           Magistrate
           ,
           even
           in
           those
           Courts
           that
           were
           (
           as
           one
           speaks
           )
           
             strictissimi
             juris
          
           ,
           according
           to
           the
           exigency
           of
           circumstances
           ,
           and
           variety
           of
           occasions
           to
           qualify
           and
           mitigate
           something
           of
           the
           severity
           of
           laws
           by
           the
           rules
           of
           equity
           ;
           wherein
           appears
           the
           great
           wisdom
           of
           Law-makers
           ,
           who
           though
           they
           wisely
           foresaw
           the
           mitigation
           of
           the
           law
           ,
           to
           be
           as
           necessary
           and
           requisite
           ,
           as
           the
           severity
           of
           it
           ,
           yet
           because
           of
           the
           proneness
           of
           all
           men
           to
           offend
           ,
           thought
           it
           fit
           to
           express
           the
           
             extremity
             plainly
          
           and
           literally
           ,
           thereby
           to
           keep
           men
           within
           the
           compass
           of
           obedience
           ;
           but
           to
           leave
           the
           mitigation
           to
           the
           discretion
           of
           the
           magistrate
           tacitely
           and
           secretly
           ,
           thereby
           to
           moderate
           rigour
           into
           equity
           :
           which
           is
           so
           far
           from
           evacuating
           the
           law
           ,
           or
           perverting
           justice
           ,
           that
           it
           rather
           establishes
           and
           confirms
           it
           ;
           for
           equity
           being
           of
           the
           essence
           of
           all
           laws
           ,
           it
           
           must
           either
           be
           directly
           expressed
           ,
           or
           implicitly
           understood
           in
           them
           .
           These
           two
           have
           such
           near
           and
           close
           dependance
           upon
           each
           other
           ,
           that
           like
           
           Hippocrates's
           twins
           ,
           they
           live
           and
           die
           together
           ;
           for
           (
           as
           the
           Philosopher
           speaks
           )
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           The
           nature
           and
           essence
           of
           a
           law
           consists
           
           not
           in
           letters
           and
           syllables
           ,
           but
           in
           the
           scope
           and
           intention
           of
           it
           .
           
             Mens
             legis
             est
             ipsa
             lex
          
           ;
           and
           therefore
           for
           any
           by
           a
           cunning
           and
           sinister
           construction
           ,
           by
           a
           forced
           
           and
           indirect
           interpretation
           either
           of
           laws
           or
           
             actions
             ,
             per
             verborum
             aucupia
             ,
             &
             literarum
             tendiculas
          
           (
           as
           Tully
           speaks
           )
           to
           protect
           injury
           ,
           or
           wrong
           innocence
           ,
           is
           to
           make
           the
           law
           ,
           which
           is
           intended
           for
           a
           fence
           ,
           become
           a
           snare
           ,
           and
           to
           oppress
           that
           innocency
           ,
           which
           it
           should
           protect
           .
        
         
           3.
           
           This
           sin
           of
           injustice
           and
           oppression
           ,
           or
           turning
           
             judgement
             into
             gall
          
           ,
           is
           
             contemptus
             authoritatis
          
           ;
           it
           is
           an
           implicit
           contempt
           both
           of
           that
           divine
           and
           humane
           authority
           ,
           by
           which
           laws
           are
           constituted
           .
           It
           is
           aspitting
           defiance
           in
           the
           face
           of
           Magistrates
           ,
           and
           contemning
           of
           that
           power
           wherewith
           they
           are
           invested
           ,
           which
           they
           who
           are
           guilty
           of
           such
           practises
           ,
           think
           to
           elude
           ,
           by
           outwitting
           the
           law
           ,
           and
           those
           that
           sit
           to
           judge
           according
           to
           it
           .
           And
           such
           how
           do
           they
           hugg
           themselves
           in
           their
           private
           recesses
           ,
           and
           inwardly
           applaud
           the
           dexterity
           of
           their
           wit
           ,
           which
           is
           able
           to
           contrive
           the
           gaining
           of
           so
           great
           a
           conquest
           ,
           as
           to
           make
           Magistracy
           it self
           accessory
           to
           their
           practises
           .
           Such
           ,
           they
           deal
           with
           the
           Magistrate
           ,
           as
           the
           Jews
           with
           our
           Saviour
           ,
           suffer
           a
           
             scarlet
             robe
          
           to
           be
           put
           on
           him
           ,
           and
           crown
           him
           with
           
             ensigns
             of
             authority
          
           ,
           onely
           that
           he
           may
           thereby
           become
           a
           
           more
           ready
           object
           of
           scorn
           and
           derision
           .
           And
           what
           greater
           opprobrium
           can
           be
           offered
           to
           the
           Magistrate
           ,
           than
           not
           onely
           to
           nullify
           and
           evacuate
           his
           power
           ,
           but
           to
           render
           it
           contemptible
           and
           ridiculous
           .
        
         
           But
           the
           contempt
           rests
           not
           here
           ,
           it
           rises
           higher
           still
           ,
           and
           reaches
           not
           onely
           to
           the
           
             Judge's
             seat
          
           ,
           but
           to
           the
           Throne
           of
           the
           Almighty
           ,
           and
           sets
           a
           mark
           of
           contempt
           and
           brand
           of
           infamy
           upon
           the
           several
           attributes
           of
           God
           ,
           both
           his
           wisdom
           ,
           and
           power
           ,
           and
           mercy
           ,
           and
           justice
           :
           for
           he
           that
           by
           fraud
           ,
           or
           violence
           ,
           or
           other
           indirect
           means
           (
           though
           under
           the
           covert
           of
           the
           law
           )
           invades
           or
           usurps
           upon
           the
           rights
           of
           another
           ,
           does
           ,
           so
           far
           as
           in
           him
           lies
           ,
           without
           any
           warrant
           ,
           frustrate
           and
           annihilate
           the
           gifts
           of
           God
           ,
           and
           takes
           upon
           him
           to
           thwart
           and
           contradict
           his
           most
           wise
           Providence
           ,
           setting
           up
           himself
           ,
           as
           it
           were
           ,
           in
           God's
           stead
           ,
           and
           dethroning
           him
           ,
           to
           erect
           and
           establish
           a
           new
           order
           of
           providence
           of
           his
           own
           ,
           thereby
           reproaching
           his
           wisdom
           ,
           as
           though
           God
           had
           not
           wisely
           enough
           dispensed
           his
           blessings
           ;
           questioning
           his
           power
           ,
           as
           though
           he
           were
           not
           able
           to
           maintain
           the
           injuriously
           oppressed
           against
           a
           furious
           adversary
           ;
           impugning
           his
           mercy
           ,
           as
           though
           he
           would
           not
           suffer
           God
           to
           bestow
           his
           largesses
           ,
           but
           upon
           whom
           himself
           shall
           please
           ;
           and
           impeaching
           his
           Justice
           ,
           as
           though
           God
           would
           not
           take
           notice
           of
           ,
           &
           repay
           those
           wrongs
           which
           are
           done
           upon
           the
           earth
           .
           And
           thou
           that
           ,
           by
           a
           plea
           of
           judgement
           ,
           dost
           these
           things
           ,
           thinkest
           thou
           ,
           that
           thou
           shalt
           escape
           the
           judgement
           of
           God
           ?
           no
           ,
           they
           that
           honour
           him
           shall
           be
           honoured
           ,
           but
           they
           that
           thus
           contemn
           him
           ,
           shall
           be
           contemned
           by
           him
           .
        
         
           4.
           
           Lastly
           ,
           this
           turning
           of
           
             judgement
             into
             gall
             ,
             is
             ,
             Frustratio
             
             expectationis
             divinae
             ,
          
           a
           frustration
           of
           Gods
           expectation
           :
           
             God
             looks
             for
             grapes
             ,
             but
             behold
             they
             bring
          
           
           
             forth
             wild
             grapes
          
           ;
           so
           that
           (
           as
           it
           is
           ,
           Deu.
           32.
           )
           
             their
             vine
             is
             of
             the
             vine
             of
             Sodom
             ,
             and
             of
             the
             fields
             of
             Gomorrah
             :
             their
             grapes
             are
             grapes
             of
             gal
             ,
             their
             clusters
             are
             bitter
             ,
             their
             wine
             is
             the
             poyson
             of
             dragons
             ,
             and
             the
             cruel
             venime
          
           
           
             of
             aspes
          
           ;
           or
           as
           the
           Prophet
           Isaiah
           expresses
           it
           ,
           
             God
             looks
             for
             judgement
             ,
             but
             behold
             oppression
             ,
             for
             righteousness
             ,
             but
             behold
             a
             cry
          
           ;
           where
           by
           an
           unhappy
           mistake
           ,
           they
           change
           (
           as
           the
           sacred
           language
           hath
           it
           )
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           into
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           and
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           into
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           instead
           of
           grapes
           ,
           they
           bring
           forth
           thorns
           ,
           and
           thistles
           instead
           of
           figs.
           They
           that
           are
           in
           authority
           should
           not
           be
           as
           the
           
             fruitless
             fig-tree
          
           that
           frustrated
           those
           expectations
           that
           were
           raised
           about
           it
           ;
           nor
           as
           
             Jotham's
             bramble
          
           to
           rend
           and
           tear
           those
           that
           hope
           to
           find
           relief
           under
           their
           shadow
           .
           When
           any
           are
           put
           into
           offices
           of
           trust
           ,
           or
           places
           of
           power
           ,
           it
           is
           not
           to
           this
           end
           ,
           that
           they
           should
           bear
           rule
           &
           sway
           over
           others
           at
           their
           pleasure
           but
           that
           they
           should
           be
           a
           succour
           &
           help
           to
           those
           that
           stand
           in
           need
           of
           ,
           seek
           to
           ,
           &
           depend
           upon
           them
           for
           their
           aid
           .
           God
           endues
           them
           with
           that
           power
           which
           others
           want
           ,
           that
           they
           may
           make
           use
           thereof
           ,
           to
           help
           those
           to
           right
           ,
           who
           have
           not
           power
           to
           help
           themselves
           ;
           and
           when
           any
           shall
           so
           far
           abuse
           this
           power
           ,
           as
           to
           make
           use
           thereof
           to
           contrary
           ends
           ,
           and
           instead
           of
           helping
           the
           injured
           to
           right
           ,
           to
           take
           it
           from
           them
           ;
           instead
           of
           being
           a
           refuge
           to
           them
           from
           the
           oppressour
           ,
           themselves
           to
           turn
           oppressours
           ,
           it
           is
           an
           high
           provocation
           and
           indignity
           offered
           to
           him
           ,
           to
           whom
           they
           stand
           accountable
           for
           that
           power
           they
           have
           received
           from
           him
           ,
           and
           who
           
           expects
           some
           proportionable
           returns
           to
           be
           made
           unto
           him
           ,
           and
           if
           they
           be
           made
           contrary
           to
           his
           expectation
           ,
           how
           direful
           and
           sad
           will
           the
           account
           be
           ?
           what
           a
           strange
           reckoning
           will
           the
           rich
           steward
           make
           ,
           when
           God
           shall
           at
           last
           (
           as
           assuredly
           he
           will
           )
           require
           of
           him
           an
           account
           of
           his
           stewardship
           ?
           Behold
           ,
           thou
           hast
           given
           me
           five
           talents
           ,
           and
           I
           have
           made
           them
           ten
           ;
           and
           when
           the
           question
           shall
           be
           put
           ,
           how
           ,
           or
           by
           what
           means
           ?
           what
           a
           strange
           and
           unaccountable
           return
           will
           it
           be
           to
           say
           ,
           I
           have
           unjustly
           and
           injuriously
           robbed
           from
           my
           fellow-servants
           those
           few
           talents
           which
           thou
           gavest
           them
           :
           I
           have
           gained
           thus
           much
           by
           my
           violent
           maintaining
           a
           cause
           which
           thou
           hatest
           ,
           and
           which
           my
           own
           conscience
           secretly
           told
           me
           was
           most
           unjust
           .
           So
           much
           I
           have
           wrung
           from
           others
           by
           extortion
           and
           oppression
           ,
           by
           forged
           records
           ,
           sycophancy
           or
           false
           accusation
           ,
           by
           suborned
           witnesses
           ,
           and
           such
           other
           unjust
           practises
           ,
           which
           surely
           are
           sore
           evils
           ,
           that
           are
           too
           commonly
           
             done
             under
             the
             sun
          
           .
        
         
           And
           now
           for
           the
           punishing
           and
           preventing
           of
           these
           and
           such
           like
           practises
           ,
           upon
           whom
           are
           the
           minds
           of
           the
           people
           set
           ,
           but
           upon
           your
           Lordships
           ?
           their
           eyes
           are
           towards
           you
           ;
           their
           hopes
           are
           in
           you
           ;
           their
           expectations
           are
           from
           you
           .
           In
           your
           known
           integrity
           and
           uprightness
           is
           their
           confidence
           placed
           for
           a
           redress
           of
           those
           injuries
           ,
           which
           either
           through
           the
           power
           ,
           or
           pride
           ,
           or
           malice
           ,
           or
           revenge
           ,
           or
           wrath
           ,
           or
           cruelty
           of
           oppressours
           have
           been
           either
           felt
           or
           feared
           by
           them
           .
           May
           your
           authority
           accordingly
           be
           made
           use
           of
           ,
           to
           abate
           the
           pride
           ,
           and
           suppress
           the
           power
           ,
           and
           curb
           the
           insolency
           ,
           and
           quell
           the
           oppressions
           of
           those
           that
           use
           (
           or
           rather
           abuse
           )
           their
           power
           and
           might
           to
           overbear
           and
           sway
           down
           right
           and
           equity
           :
           so
           that
           all
           may
           see
           that
           it
           is
           not
           the
           
             fullest
             baggs
          
           ,
           or
           the
           
             greatest
             friends
          
           ,
           or
           the
           
             skilfullest
             pleaders
          
           ,
           that
           shall
           prevail
           beyond
           the
           merits
           of
           any
           cause
           ,
           when
           they
           have
           to
           do
           with
           such
           upright
           Judges
           as
           your
           Honours
           ,
           who
           will
           not
           suffer
           by
           indirect
           practises
           ,
           
             judgement
             to
             be
             turned
             into
             gall
             ,
             or
             the
             fruits
             of
             righteousness
             into
             hemlock
             .
          
        
         
           Soli
           Deo
           Gloria
           .
        
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A46905-e260
           
             in
             loc
             .
          
           
             ch
             .
             1.
             1.
             
          
           
             Sept.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             ci●m
             femollas
             ineunt
             .
             nihil
             à
             mente
             Prophete
             alienius
             ,
             Drusius
             .
          
           
             in
             loc
             .
          
           
             Quecirca
             Christus
             repudiatis
             Judaeis
             jugi
             evangelici
             impatientibus
             ,
             q
             asi
             bubalis
             ,
             elegit
             Gentes
             quasi
             bones
             cicures
             &
             domites
             ,
             dixitque
             illic
             tollite
             jugum
             meum
             super
             vos
             ,
             
               v.
               Ruper
               .
               à
               C.
               à
               Lap.
            
             cit
             .
             in
             l.
             
          
           
             
               Jer.
               13.
               17.
               
               Ezek.
            
             15.
             3.
             
             
               Telluris
               in
               .
               utile
               pondus
            
             .
          
           
             Judg.
             1.
             7.
             
          
           
             ch
             .
             5.
             22.
             
          
           
             Vincere
             consuetudinem
             dura
             est
             pugna
             .
          
           
             Deu.
             28.
             16
             ,
             17.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             S.
             Cyril
             .
             Alex.
             in
             l.
             
          
           
             v.
             8.
             v.
             1.
             
          
           
             Ch.
             8.
             4.
             
          
           
             Ch.
             5.
             12.
             
          
           
             Ch.
             5.
             7.
             
          
           
             1
             Kings
             21.
             26.
             
          
           
             1
             Kin.
             22.
             8.
             
          
           
             Gal.
             4.
             16.
             
          
           
             Satius
             est
             solem
             non
             lucere
             ,
             quàm
             Chrysostomum
             non
             docere
             .
             Psal.
             141.
             5.
             
          
           
             Prov.
             27.
             6.
             
          
           
             Lev.
             19.
             17
             
          
           
             Recede
             à
             me
             in
             quit
             languidus
             lethargicus
             ,
             ob●cero
             te
             ,
             recede
             à
             me
             .
             
               S.
               Aug.
               de
               verbis
               Dom.
               secund
               .
               Joan.
               ser.
            
             59.
             
          
           
             Ad
             Donat.
             l.
             2.
             
             Ep.
             2.
             
          
           
             In
             vita
             Pyrrhi
             .
          
           
             Ecclus
             4.
             9.
             
          
           
             Ecclus
             4.
             22.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             Arist.
             Eth.
             l.
             5.
             c.
             10.
             
          
           
             Orat.
             pro
             A.
             Caecina
             .
             Scriptum
             sequi
             ,
             calum
             〈◊〉
             is
             esse
             ;
             boni
             judicis
             ,
             voluntatem
             scriptoris
             ,
             auctoritatemque
             defeudere
             ,
             &c.
             
             Id.
             
          
           
             Ver.
             32
             ,
             33.
             
          
           
             Chap.
             5
             ▪
             7.