Selected quad for the lemma: justice_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
justice_n	judge_n	king_n	power_n	3,562	5	5.1146	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89518	Vox turturis vel columba alba albionis=The voice of the turtle, or, Englands white dove in the deluge of division, the second time sent forth from Gods Arke, to prsent a peace-offering upon the altar of Jehovah Shalom. Humbly proposing that divine direction, which the God of Peace hath revealed in his word of truth, for determining differences by an holy ordinance of his owne institution, wherein himselfe is the sole judge, ... Shewing how by this divine way of Gods judgement, not onely the great differences here in church and state depending, may speedily and happily be determined with glory to God, honour to the King, and happinesse to the kingdomes, but also all the greatest controversies, both civill and sacred throughout Christendome may be composed, the effusion of blood prevented, many prophecies conducing to an universall peace fulfilled, the happy use of this holy ordinance made knowne, and the name of God thereby manifested, ... even among heathens. / Per E. M. Arm. Christi servorum minimo minorem.	Marbury, Edward, 1581-ca. 1655.	1647 (1647)	Wing M570; Thomason E518_4; ESTC R206163	81,199	64

wildernesse Have I been as a wildernesse unto Israel or a land of darknesse Jer. 2.31 Wherefore saith my people then Wee are Lords we will come no more to thee Isa 45.19 I said not in vaine unto the seed of Jacob Seeke ye me v. 22. Looke unto me yee shall be saved all the ends of the earth shall be saved Will ye forsake the Fountain of living waters which will never faile ye and dig ye pits broken pits of your owne power and policies which may prove fallacies and will hold no waters of true continuing comfort Truly the hope of the hills is but vaine nor the multitude of the mountains but in the Lord our God is the health of Israel Jer. 3.13 The high look of man shall be humbled and the Lord onely exalted Isa 2 11.12.13.14.15.16.17.19 Isa 51. I even I am he that comfort you Who art thou that fearest man c. and forgettest the Lord thy maker c v. 12.13 No perfect Peace in our case without consulting receiving the resolution of the great Peace-maker Zech. 8.3 A City of truth 1 Cor. 3. ●1 Psa 147.2.14 Quo facilius preceptum eo gravius peccatum not the hills of our haughty ones nor mu●titudes nor mountaines of our Mighties can make us happy All our Powers and policies wealth and Armies without a pious Peace cannot preserve us from ruine And for a firme and well-grounded Peace wee cannot be assured nor ever secured except the Propositions for Peace bee confirmed setled and perfected by the Judgement sentence and decree of the great Peace-maker who is our peace who is more puissant then the Mountaines of prey and in pious Policies more wise then all the wise men of the world combined and conjoyned who will nullifie and disappoint all their counsels even when he pleaseth catch them in their craft and snare them in their own net Jerusalem is builded as a City at unity in it selfe Nisi Dominus Aedificaverit other foundation can no man lay except the Lord whose Tabernacle is at Salem build Bethsalem Jerusalem all humane labour is but lost And in this respect there is a sacred necessity of the use of this holy Ordinance there being no other way of Gods judgement for the perfecting of our peace prescribed in Gods word Zech. 4.10.7.6 Who hath despised the day or way of small things This way of the Lord prescribed by his Word however despicable in the eyes of sinfull mortalls Who art thou ô great mountaine thou shalt be a plaine for neither by an Army nor by strength but by my Spirit by my selfe by the way of my Word shall the work of Peace be finished saith the Lord of hosts vide Isa 2.11 to the end of the chapter In a second respect there is also a sacred necessity of the use of this holy way in respect of the equall and impartiall proceedings for tryall of differences depending betweene King and Parliament 1. In regard the King is under Christ the next and imediate Supreme Governour of these Kingdomes and the Parliament the supreme Court of Judicature in these Kingdomes Now neither Party can appeale to any person or Court superiout to them but Christ and the Court of Heaven And for either party to become Judges in their owne case is hardly consistent with the lawes of God or man And therefore wee must needs conclude Christ under God to be the most equall convenient and just Judge for determining the differences Third●y in respect of the Covenants Vowes or Oathes which have passed on both sides which being made before and to God I conceive under favour cannot by any humane meanes consent compulsion or Authority bee dispensed withall dissolved or disanulled nor the consciences of those men that made It may be seared lest for oathes the Land mourneth in teares of bloud when so many lives have been shed and spilt or tooke such Covenants Vowes or Oathes satisfied or cleered untill they shall be convinced by this or some other Divine way of the Lords judgement concerning the truth or falsity justnesse or unjustnesse of their owne Tenent and demands which they have Covenanted vowed and sworne to defend and maintaine especially when the parties on both sides have Covenanted expresly and directly one against the other to maintaine things diametrically opposite there the one party cannot without breach of his Covenant or violation of his vow or oath yeeld to the other in that particular neither ought by the rules of reason or Religion or any warrant which I find in the word of God to be forced or compelled thereunto An instance hereof in this case concerning Episcopacy which the King hath vowed to maintaine the Parliament Covenanted to eradicate In this case the King cannot yeeld unto the Parliaments demands without violation of his oath neither ought his Majesty as I conceive under favour to be compelled thereunto it being against his oath unlesse the Lord shall so give judgement and thereby declare the Presbyterie or other Government which the King or Parliament shall propose to be I●re divino or fitter to be established in this Kingdome As hereby the Lord will surely and truly shew upon Propositions of severall formes which is most consonant to his Word and will He will give to God the the things that are Gods And surely in all Ecclesiasticall cases of this nature wherein the glory of his Name is so much concerned the judgement of God is more proper and fit then the judgement of man Againe in the case of the Militia the Question being desired to whom of right the same appertaines man by the Sword cannot be so competent a Judge as the Lord by whom all powers are ordained and ordered may be by the Lett in this case or any other concerning God the King or Kingdome He by whom Kings reigne and Princes decree justice He by whom Princes rule and the Nobles and all the Iudges of the earth is the fittest judge Pro. 8.15.16 For where the sword ●●ts as chief justice t●ere might goes away with right There jus potestatis not potestas juris is predominant there we find no power of right but that right which power obtains bears the sway justice is justled out by strength of hand but by the righteous judgement of the Lord the right of the Militia and all other matters in difference wil be justly disposed We know that the judgement of God is according to truth Psa 19.9 Rom. 2.2.6.11 None ought to judge another but by warrant from God in right or title especially where the Judges lay claime to the same thing in question He wil give to Caesar the things that are Caesars Tribute to whom tribute Custome to whom custome to all and every one their proper due In this divine judgement as we cannot faile of right so we need not feare any wrong where the Lord is Judge there is no partiality nor respect of persons Give me leave to aske the Apostles question

his peace from this people Jer. 16.5 From the crown of the head to the sole of the foot there is no whole part nothing but wound and bruises and putrifying sores Isa 1.4 5 6. We may with griefe of soule heare Englands voyce on high like the voice in Rama● Rachel weeping and that bitterly not to be comforted for her caeildren because they mere not lamenting the invaluable losse of the flower of her Nobility Jer. 4.31 Gentry and Commonalty in their bud of gallantry wallowing and weltring in dust and bloud Thus lofty Lucan Bella per Albinios plusquam civilia Campos Jusque datum sceleri canimus populum potentem In sua victrici conversu● viscera dextra Quis talia fando nefanda Temperat a lacrimis En quô discordia tristem Perduxit populum funestos reddidit agros Vastavitque vias exhausit civibus urbes So that it may be said of England what the faithlesse and therefore fearfull men which were sent to search the Land of Canaan reported thereof to Moyses 't is 〈◊〉 Land that cateth up the Inhabitants thereof Num. 13.33 And that which ought ●ot steightly to escape Christian consideration for the building of this Babell of bitternesse continuing of these Babylonish broyles Num. 14.17 these Contentions carrying us headlong on 〈◊〉 confusion the simple and ignorant multitude as naturall bruits made to bee taken and destroyed not knowing what they did as silly sheep led unto the slaughter Psal 44. they were killed all day long and accounted as sheep appointed to bee slain they were forced on both parts to tread morter made and moystened with their owne bloud What heart not altogether adamantine can doe lesse then take up the Prophet Jeremies lamentation Jer. 14.17 Let mine eyes run down with teares night and day and let them not cease Lam. 1 16.2.1● For the virgin the daughter of Zion is broken with a great breach with a very grievous blow There is no healing of thy bruise thy wound is grievous all that heare the bruit of thee Nahum 3.19 will clap their hands over thee In this sad and deplorable condition have these three Kingdomes now for a long season laine languishing like an Oake cleft in shivers by wedges of its own body like the mad Philistines and as in the dayes of Midian the Lord set every mans sword upon his neighbour Judges 7.22 And the people were as meat to the fire no man spared his brother Judges 7. Isa 9. Isa 9.19 What will ye doe now in the day of visitation and of destruction to whom will ye flee for helpe and where will ye leave your glory to whom will yee seek and of whom will ye take counsell Isa 10.3.4 Gather together on heaps Isa 10. gird your selves ye shall be broken in pieces take counsell together it shall be brought to nought pronounce a decree and it shall not stand Isa 8.10 If ye will be safe Then sanctifie the Lord let him be your feare and let him be your dread Isa 8.9 10. and he shall be as a sanctuary c. Bind up the testimony seale up the Law should not a people inquire at their God to the law and to the testimony if they goe not according to this word there is no light in them Isa 13.14 Is there no balme in Gilead is no Physician there Jer. 8 22. Psal 10.8 9. The way of the Lord is an holy plain way wherein the ignorant cannot erre Isa 35.8.9 A strait way wherein they shall not stumble Ier. 31.9 vid. Deut. 17.8 9.15 If the Lord have in his compleate Treasury of truth revealed a Divine way for curing our Contentions and setling peace among the Mighty God enjoynes strict observation of his ordinances Deut. 5.1.35.4.2.5.6.16.17.7.11.12.11.1.6.17.8 9. to refuse that pious perfect way and rely on our owne humane powers or policies is an argument either of ignorance and blindnesse there is no light in us or of pride or arrogance that wee will not seeke after God Psal 10.4 That we take counsell but not of the Lord and had need beware the woe that waites on all stubborne contemners of Gods counsells Isa 30. Observe the Lords gracious invitations and incouragements by language of love to come and consult with him and he cured by his divine direction and prescription Come unto mee all weary and heavy laden I will ease and refresh you Commit thy cause to the Lord he will bring forth thy judgement as the light Psa 37.5 6 7.33 and thy righteousnesse as the day Cast thy burthen on the Lord c. Aske of me things to come stand in the waies and behold and aske for the old way which is the good way Isa 51. and walke therein and ye shall find rest to your soules Jer. 6.16 There is none to guide thee none to lead thee one of the mire of thy miseries none to take thee by the hand of ad the sonnes that thou hast brought up Mans extremity Gods opportunity Isa 63.5.59.16 Esa 42.10 11 12.15 16 17 18 19.21.23.24.25 Jer. 33.6.9 Esa 40.3.4.5.23.27.41.1.4.5.12.27 This righteous branch may returne this Dove with an Olive Branch of Peace and truth being sent out with a prosperous seed of Peace Zech. 8.12 The day proposed in this Trtatise is a turning seeking to God consulting with inquiring of relying and waiting on God in his owne ordinance all which are both commended c commanded by God in his Word Sors Intermentia divine predestinationis non fortune famula O●gen Homil. 23. in Josh Thy sonnes lye in the heads of the streets 〈◊〉 as wild bull in a net Heare now miserable and dranken not with wine but division Behold I will take the cup of trembling out of thy hand Hearken and give care to me O my people for a law shall proceed from me and I will bring forth my judgement for the light of my people Behold I will give them health and amendment for I will cure them and will reveale unto them the abundance of peace and truth And it shall be to me a name a joy a praise and an honour before all the nations of the earth c. Behold the daies come that I will performe the good thing which I have promised I will cause the Branch of righteousnesse to grow and he shall execute judgement and righteousnesse in the Land Jer. 33.14.15 I will raise up a righteous Branch and a King shall reigne and execute judgement and justice in the earth Jer. 23 5 6. The Lord is our judge the Lord is our Law giver the Lord is our King he will save us Isa 33.22 The Lord will not faile his people nor forsake his Inheritance for judgement shall returne to justice and the upright in heart shall follow after it Psa 94.14 15. He shall not faile till he have set judgement in the earth and the Isles shall waire for his Law Isa 42.1.3.4 And againe Isa 2.4 an universall peace is

he himselfe had annointed Saul to be King yet doubted not to commit the matter unto Lotts as being assured of the infallible justice of that sacred Ordinance wheras another perhaps would have said shall a matter of such weight be put to hazard perhaps the Lotts will fall out otherwise and so will exclude this man from being King as Peter Martyr well observeth Pet. Martyr loc com c. 8. part 1. but his faith was firmly resolved and assured that the Lord was just and holy in all his Oracles his Ordinances his wayes his judgements Moyses in the same manner in his own cause upon the matter of Corah and his company in their Rebellious carriage charging Moses and Aaron with assuming a larger extent of prerogative then the Lord had lent them Num. 16. The rods with the names of each Tribe written thereon were no other then Lotts Num. 17. a g●eater Commission then God had given them Yee take too much upon you Moses and Aaron Marke hereupon the meeke demeanour of Moyses you sonnes of Levi said he ye take too much upon you and therefore let each one take his Censer his Lot c. and goe before the Lord and let God be the just Judge whom he hath chosen let God shew by the Censor to whom he hath given the Authority of King Priest c. Is our Religion our lives our estates liberties or what is more deare and pretious to us in Controversie if we distrust not the justice of our cause why should we doubt the Judgement of our God But to proceed to the manner how the differences now depending may be determined by the Lords judgement by Lott When upon a treaty the differences in particular shall be truly stated and for each side and part by the persons appointed for that purpose certainly set down that briefe heads or titles of each particular proposition in difference to be written in severall small papers or Parchments cut into equall proportions and two Lotts written with the severall briefe titles of the severall Propositions And for distinction to discern which is for his Majestle and which for the Parliament two severall Motto's be appointed and nominated to be written with the severall titles of the said Propositions in the said papers or parchments respectively wherein the severall Propositions are inscribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lea 23.6 The Kings own Motto Dieu mon droit if to his Majestie it shall so seeme meet to denominate his demand or Proposition And Jehovah Tsidkenn The Lord our righteousnesse for the Parliament if to the Parliament it shall so seem good And in respect that both parts professe the maintenance of the same matters and both appeale to God though in a wrong way it may be doubted by the sword to declare who is in the right this divine way may happily not seem unsutable to the present occasion and being the same it pleased God to put into my thoughts I humbly pray it may be without ostence either to my Soveraigne or his Parliament to publish For example in some particulars of composure of the Lotts thus viz. If the proposition in difference be whether Episcopall or Presbyteriall government or the way of Independency as 't is termed a divine way not to be despised be the most right in Gods sight the King maintaining Episcopacy the Parliament Peesbytery His Majesties Lott may be thus Dieu mon dr●it Episcopall government the Parliaments thus Jehovah Tsidkenu Presbyterian government The Independants thus Jehovah Jizeh Discipline and doctrine according to Gods word In the Controversie touching the proper right of the Militia thus the Kings Lot Dieu m●n dr●it Militia mihi regni The Parliaments thus Militia Regno sic decateris For all other matters in difference two or more Lotts as the case requireth may be composed in the same manner Thus all chiefe Officers of trust for Church Kingdome and State may be elected Lotts for all in competition Blanks for all but one and that to have this inscription Whom God shall choose so the Election being left to the wise and just disposall of God all siding partiality and other differences and deceits will be avoided Thus Delinquents may have their Clergy their lotts for their lives and so their death or life shall be left to the pleasure of the Lord not the humour of revengefull men The like touching pecuniary mulct upon their estates vid. Nunth 15.33 Now of the casting or drawing of Lotts whether into the lap the pot the bagg or urn non refert 'T is meerly matter of indifferency But touching the manner how the Lotts may be cast and drawn upon the present occasion Thus the Lord God hath directed me that after the Celebration of the third solemne day of fasting and prayer in some spacious Church or place which the Lord shall choose Dout. 17.8 9. appointed for that purpose on the Communion table there be set three Chalices and the Lotts one for his Majestie another for the Parliament be provided for every particular difference As 1 Chron. 24.6 Shemaiah the sonne of Nathanael the Scribe of the Levites wrote the Lotts before the King and the Princes and the high Priest and the chiefe Fathers of the Priests and the Levites So that one particular person be appointed or more for making any writing the severall Lotts in the presence of King Parliament and Clergy or other indifferent men on both sides who are to see to the equall composing of them that no outward distinction may be discerned by the party or parties who are selected to draw indifferently between both parties for which purpose some of the chiefe of the Clergy who are esteemed most religious upright and conscionable may happily be most fit of those not above one to each part and these to draw by turn and neither of these to see the Lotts not speak with any concerning them untill they have drawn them out of the Chalice or Cup into which they are put to be drawn That only two Lotts at one time or three Lotts as in some cases occasion may require which concern the same point in difference be cast into the middle Chalice on the Table and then the Lott which is drawn and taken to be put into the Chalice which standeth at the upper end of the Table and the Lott which is left behind in the middle Chalice to be put into the Chalice at the lower end of the Table That the particular Lotts be put into the middle Chalice successively two or three at a time and thence drawn one for each party by one of the two persons appointed for that purpose untill the Lotts be all drawn Then the Lotts in the upper Cup to be opened whereby it may appeare what Lotts are by God given to the King and what to the Parliament thus there will be no feare or danger of the deceit either of Composers or drawers Let murmurers against Gods judgement herein and