ΕΙΡΗΝΟΓΟΝΙΑ; OR THE PEDIGREE OF PEACE, DELIVERED IN A SERMON INTENDED TO THE JUDGES AT THE ASSIZES holden at Okeham in Rutland, july. 31. 1629. but after upon an occasion, preached at Vppingham, in the same County, Septemb. 6. 1629.  
By Antony Falconer, Master of Arts, late Student in Jesus College at Oxford.  PSAL. 89.14. 
Righteousness and equity are the establishment of his Throne.  PSAL. 119.72. 
The Law of thy mouth is better unto me then thousand 〈…〉 and silver.  LUK. 22.36. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peace be unto you.  
LONDON. Imprinted by Felix Kyngston for Robert Allot, and are to be sold at his shop in S. Paul's Churchyard at the sign of the Bear. 1630.   

TO THE WORSHIPFUL MY LOVING UNCLE, MASTER EVERARD FALCONER, Peace Internal and Externall from God the Author of Peace.  
SIR;  
IN the time of your Shriefaltie, you requested this ensuing labour, which I was ready at the time appointed to have paid as the tribute, not so much of my courtesy, as duty. It was intended for your ear, but (by I know not what prevention twice or thrice put off) I present it now (what ere it is) to your and the World's eye. Which is a doctrinal sense too, and by so much the more critical than the ear, by how much the more curious, and indeed can better satisfy its own quaintness by a privilege it hath to dwell longer on its object. But for my own part, I quail not for any Momus. I have been so well acquainted with the world's folly, that I scorn either to flatter, or fear it. I have known it requite fawning with flouting: and he that claws it, had best take heed that it kick not him. Such is its dotage, that for the more part it plants its prime flowers in dunghills, not gardens. So that he who dreams to purchase her favour by deserts, doth but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make ropes of sand; a labour foolish, because fruitless. Yea this I dare say, that he of our calling (though it be most excellent) which by his laudable endeavours alone, supposeth in these last and worst days to gain preferment, shall with expectation, hunger, and study make himself so lean, that (unless Nature be more indulgent, than charity harbourous) he shall scarce ever be able by all his gains to put himself in flesh again. So much, and no more honesty may we expect from the World in its downright Nature, and as little or less from its veiled, hypocritical, and whining sanctity. Experto crede. Wherefore if the best deserts can hope for no better, I have small reason by my weakest endeavours to expect so much, unless (as indeed it oft happens in this cross world) the sillier fellow may have the better fortune. Briefly, I lie so almost level with the earth, that Non habeo undè cadam, I cannot fall much lower. Wherefore I fear no censure; not because I am above any envy, but because in the security of a shrub from the wind, I am beneath all. As for you Sir, to whom I offer this poor piece in its homely proportion, shapen to a Country Auditory, if it offend you, reject it, for even so you shall not displease me, or (which I wish) if it please you read it, and in it  
Your poor Kinsman in all Christian service to be commanded, Antony Falconer.   

ΕΙΡΗΝΟΓΟΝΙΑ, OR THE PEDIGREE OF PEACE, etc.  LEVIT. 24.11. 
His Mother's name also was Shelomith, the daughter of Dibri, of the Tribe of Dan.  
Nature's perfection presupposeth an imperfection. Instants are too nimble for her sober determination, and her actions for the more part are accomplished by a gradual motion. Art receives, and imitates her method, first hewing her work in the rough, ere she can put to ultimam manum, her finishing, her exact hand. And see how the Devil will be Ape to them both; he must have his Climax too, ascending from the conception of a sin to its birth, from its birth, to its maturity. Discord boakes to equal contention, contention swells to the greatness of a quarrel, then by its own poison bursts in Death. 
22. q. 37, 38, 41.  'tis the Schoolemans gradation from the infancy of malice to its age, from the beginning to the end. 'tis conceived in the heart, brought forth by the tongue, executed by the hand, and receives its just vengeance in its selfe-destruction. We need not stray fare to find an example; my Text affords a wretched one, the son of an Egyptian; who first went out, vers. 10. Lo, his heart was full. Then he striven, again vers. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Septuagint, jurgatus est, as Saint Hierome renders it, he brawled. His tongue would be the Midwife to bring to the birth that mischief, which his heart had determined. And it is like, had not prevention hindered, what passion threatened, there would have been some knocks. Or at the least, suppose the hands bloody execution be prevented; then will the tongue supply its place, and so challenge a double share in guilt. For Maledixit, he cursed. Yea, and because his hand might not wound him, whom his tongue had reviled, Coelum ipsum petijt stultitiâ; God must be the object of his malice, as well as his neighbour; for blasphemavit Nomen Domini: He blasphemed the Name of the Lord, ver. 11. And what now can be added? The sin is swollen to its complete to its, stretched hugeness: than it must needs burst. justice's will avenge, they brought him unto Moses, vers. 11. and vengeance will reward, they stoned him, vers. 14. So then, the transgressor is dead, but not the sin; or if the sin, yet not the shame. There are two fames in the fiction, good and evil, each equally perpetual. Happy are the good, if their fame be eternal, and as unhappy are the bad, if theirs be more than momentany. The memorial of the Justice is as a sweet odour; Illîc Nascuntur violae: the memory of the wicked repairs, revives their ignominies, which otherwise would decay, and lie dead, as their forgotten carkeises. Nay, so selfe-diffusive is this opprobry of sin, that 'tis not limited to the transgressors' person, but as more infectious than the contagion of Leprosy spreads itself at once over both Auncestry and Posterity. If the Father tread awry, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The children shall be sure to taste the shame, perchance the punishment. Achan sinned: he and his whole family perished: Iosh. 7.24. Haman transgressed: he and his ten sons were utterly destroyed: Esth. 9.10. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So perilous is the company of the , and so full of danger alliance to the wicked. Nor is it more unhappiness to be the son of a wicked father, then to be the father of a rebellious child. When the Blasphemer in my Text cursed, haply Shelomith was dead, 'tis probable that Dibri was, and that Dan was, most certain: yet, as if there had been a secret unhappiness due to have been inflicted upon them for the mutual relation between their very ashes, and their accursed seed, they must undergo the punishment, to be recorded the misfortunate parents of so graceless a son: yea, so exact is the register, that it catalogues from the nearest of Kin to the first of the Tribe.  
His mother's name also was Shelomith, the daughter of Dibri of the Tribe of Dan.  
Affectation of method is the confusion of method. Wherefore not to tyre, or fright you (as with so many Hydra's heads) with tedious Heptacotomies, nor to delude your apprehensions with subtle curiosities as vain and brittle, as they are thin. Briefly, my Text includes a threefold disquiparant relation. The first (according to the order of words) is inter matrem & filium, between the mother and the son: Shelomith and the blasphemer. The second is Inter Patrem & Filiam; between the father and the daughter; Dibri & Shelomith. The third is inter Patrem & Filium; between the father and the son; Dan and Dibri. This we may observe from the historical Genealogy; in which again, if with a sharp eye we but look into the veiled treasure of the names signification, we may discover the like relation included in a genealogy mystical. Let then so heinous a transgressor as this blasphemer, be taken in the abstract for his transgression, sin. Whose son is he? Shelomiths. What is she? The Interpreter translates her, 
Paguin. de Derinat. Nom. Heb.  Peaceful, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [Shalom] Peace. Ascend next to her father, Dibri, which the Translator renders, My Word, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [Dabar or Dibber] a Word; a written, or unwritten word, the two dividing members of Lex, a Law. The Scripture justifies the interpretation; Ho wrote on the Tables according to the first writing, the ten Words: Deut 10.4. The Words, that is, the Commandments, which are The Law. Climb yet a few steps higher, and from thence in a fair prospect, view the Ancestor of Dibri: he is Dan. Holy-writ construeth him judging, a judge, or judgement: for first, his reputed mother gave him that name with her blessing; And Rachel said, God hath judged me, therefore called she his name Dan: Gen. 30.6. And again, jacob confirmed it with his blessing; Dan shall judge his people: Genes. 49.16. Descend then in the right line of this Genealogy: Dan is the father of Dibri; judgement of the Law: Dibri begets Shelomith; the Law, Peace: and Shelomith is the parent of the Blasphemer; Peace brings forth transgression. Dan begets Dibri; again, Dibri, Shelomith; and Shelomith bears the Curser. judgement procreates the Law; the Law, Peace; and Peace brings forth her misshapen offspring, Sinne. Old Hesiod, whether benefited by the twilight of Nature, or fortunate by a lucky stumble in the Heathenish darkness, in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Hesiod. in Theogon.  groaped at the shadow of this Genealogy. He makes judgement, the Law and Peace, three Sisters, the daughters of one Mother, Themis, or justice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But we leave the Tale to the Poet's patronage, returning to their mutual and successive generation in my Text: in which leaving the order of words in the ascent from Shelomith, we will begin at the further end, and so in lineâ rectâ descendente, pass downward from the father to the children; first, touching him which was first by the priority of Nature and Time, Honour and Order, and he is  

Dan, judgement.  
judgement is the act of justice. 
Aquin. 22. q. 60. art. 1.  justice an habit, by which we have an inclination, 
Aquin. in AR. Ethic. lib. 5. c. 2.  power and will to the performance of what is just: so the Philosopher. 
justinian. de justit. & jure.  Or, as the Imperial Lawyer (though not so formally) it is Constans & perpetua voluntas suum cuique tribuens; a constant and persevering will; 
Georg. Reisch. Margarit. Philosopn. lib. 12. cap. 23.  or more Logically, the habit of that will, which gives, and by which, each one receives his proper and peculiar right. Now we know, that Habits are by so much the firmer radicated in their subjects, by how much the actions from whence they flow, are the more frequently and timely used. 
Horat. epist. lib. 1. epist. 2.  Quo semel est imbuta recens seruabit odorem Testa diu; The upright tree was made straight when it was a sprig. Virtues that are taught to youth, grow habitual to age; and what Nature can never find easy, custom make natural. Wherefore the Persians, that they might be sure to provide upright judges, made their children petty justices, and taught them Law as soon as letters. 
Xenophon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  They went to the School of justice every day, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Xenophon, as duly as amongst us our Novices to learn their first rudiments. Yea, their very sports were serious, and (as another small Commonweal) they had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Public Halles to moot their childish Cases in. So would they wisely prevent Nature by their discipline, accompanying their increase of years with a growth of virtue, that they might become men, and just both together. What the light of Nature taught them, 
Horrt. carm. lib. 3. ed. 24.  the precepts of God commanded the jews. Eradenda cupidineis Parui sunt elementa. They were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A stiffnecked people of an uncircumcised heart, Act. 7.51. and the core of their rebellion must be grubbed up from the root, which is easiest done in the Spring of youth, when sin can take but tender hold, wherefore they must teach God's Laws diligently unto their children, and to make them more habitual, they must talk of them when they are in their houses, and when they walk by the way, and when they lie down, and when they rise up: Deut. 6.7. yea, they must bind them as a sign upon their hands, and as Frontlet's between their eyes: Vers. 8. Whence the Pharises as seeming-performers of the Law, wrote those sentences in Frontlet-parchments, which they should have graved in their hearts, and misplaced their consciences in their Philacteries: Matth. 23.5. Nor is it wonder, that a gem so precious should be in so high esteem. 
Aquin. 22. q. 58. art. 4.  For indeed Nature knowing her Original to be of God, hath exalted her unto a throne at least, for the more part above the rest of virtues. Her seat is not in the lower appetite of sense, but in that supreme one of the Will, which being a faculty of the diviner part of man, is the most convenient receptacle of a virtue, whose original is so Divine. Divine? Yes: for justice is of the Lord, yea 'tis the Lords. He executed the justice of the Lord: Deut. 33.21. Hear then, O Israel, The Lord our God is one Lord: Deut. 6.4. and that Lord both merciful and just: Psal. 116.5. Plato confessed, that he was attended by a revenging justice, which executed his wrath upon the transgressors of his Law, and in that was more religious than the accursed Martion, 
Iren. advers. haereset, lib. 3. c. 45.  a blasphemer at least, equal with the son of the Egyptian, dividing the Divinity into two Godheads. The one forsooth he called Good, and styled him, The Father of Mercy: the other Bad, and reputes him the Patron of justice. As if he would make Mercy and justice utter enemies, and by an unjust sentence deprive justice of her goodness. Irenaeus in the power of the Spirit mightily confutes him, 
Iren. advers. haereses, lib. 3. c. 42.43.  & demonstrates him as guilty of contradiction as blasphemy, under whose victorious feet we leave him clothed with shame and confusion of face, mocking his foolish Thesis, as apparently repugnant to the first principles of Philosophy, as Theologie, with a Poet's fiction, weighty enough to contrapoise his slender position; 
Hesiod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: judgement is the daughter of the most high God, indeed it is the work of the Almighty: jer. 9.24. And because God saith so, Epiphanius is bold to say as much, with as close a tie, knitting the rest of virtues unto justice, as the Philosopher can bind them unto Prudence: for Non aliter (saith he) quis fiet bonus, 
Epiph. count. Haros. lib. 1.  si non fuerit justus: if a man cannot be just, it is impossible that he should be good. To divide honesty from virtue, and goodness from justice, are equally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, both above the reach of possibility. And that it is a virtue, 
Adrianus Turnebus adversario, lib. 8. c. 20.  the Coryphaeus of our Modern Critics (not to talk of Aristotle's Media) induceth Ulpian to conclude from the definition of justice, viz. that it is voluntas constans & perpetua; A constant and perpetual Will: so Stoically both arguing it to be a virtue, and distinguishing it from the perturbations mutability, by a solid, fixed, and persevering constancy: yea in one eminent acceptation, 
Aquin. 22. q. ●8. art. 6. in corpore.  in regard of her general direction, she may justly be styled, Omnis virtus, The whole universality of virtues, as guiding them all to the common good, as charity directs them to the Divine Good. All which may challenge their evidence from the office of justice: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
Hesiod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aquin. in Arist. Ethic. lib. 5. cap. 1. lect. 1. Ambros. lib. Offic.  suum cuique tribuere; to give every one his own; to God and Man, and to Man and Man. S. Ambrose adds, Alienum non vendicare, propriam utilitatem negligere ut communem aequalitatem custodiat: Not to lay claim to our neighbour's goods, but to prefer the general equity, yea to our own profit. Lo then, beloved, justitia tribuit, etc. justice gives what is due, she doth not sell it. Just weights poise her balance, not a heavy purse: and to declare her innocency concerning rewards, the Thebans painted her without hands; 
Plutarch. in Iside. Hesiod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; justice is a Virgin, pure, immaculate, undefiled, incorrupt: wherefore it is impossible she should associate herself with base mony-gods, whose gain is their godliness, and are therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, corrupt in mind, 1. Tim. 6.5. & Spiritual Fornicatours, for their hearts have gone a whoring from the Lord: Eccles. 46.11. Wherefore Ulpian doubts not to style honest Lawyers Sacerdotes justitiae; the Priests of justice, 
Turneb. adversar. lib. 8. c. 20.  emulus (as Turnebus conjectures) of the Stoics sincere wise man, 
Irenaeus adversus haeres. lib. 4. cap. 20. sect. 2.  to whom only they vouchsafed the title of a Priest. And doth not Iraeneus astipulate? Omnes justi Sacerdotalem habent ordinem; Let any expound the word justi in as large and general sense as he may, yet in this I suppose I err not. The integrity of a righteous judge may add unto his Honour the reverend title, at least of a Lay-Priest: such a proportional Anallogie between their Callings is grounded upon the uprightness of their actions. It was death amongst the Romans to receive a bribe, especially in a cause of death. Yea, the Acilian Law did prosecute this sharp decree against the person accused, with such just severity, 
Pompon. Laetus de Legib. 1.5.  that there was admitted no jusiitium, no Dies justus, but he was immediately condemned sine ampliatione aut comperendinatione, without any delay of Demur, Adiourning Court, or possibility of reprieve. I need not tell you, how Darius fastened corrupt Sandoces to the tormenting Cross; 
Barnab. Brisonius de reg. Pers. lib. 1.  nor how Cambyses caused Sisamnes skin to be plucked off, and spread upon the judge's chair, placing his son first in it, that by the baleful spectacle of his father's hide, he might be deterred from perverting justice by receiving bribes. Wherefore having spoken of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, very briefly, yet as much as needs, my theme being still of justice and judgement, I pass unto two other inconveniences in their administration; Too sudden expedition and delay. From the first of which, 
Epiph. lib. 11. c. de Manichaeis.  Epiphanius testifies, the Persians to be so free, that in the most capital offences they were slow to punish; supposing that in causes concerning life, no time was long propeque esse ut lubenter condemnent qui cito, 
Barnab. Brison. de reg. Pers. li. 1.  as Brissonius amplifies: They thought the condemnation half voluntary, and consequently unjust, if very sudden. It is observed from a Rabbi, 
Targum jonath. Mumb. 9 8 c  that there were four causes brought unto Moses: two were respectively of small moment, in which he made haste; one was the matter of uncleanness, keeping from the Passeover, Numb. 9.9. the other was the case of Zelophebads daughters concerning their inheritance, Numb. 36.10. The other two were of greater weight, as touching life and death, in which he delayed. The first was the matter of the Blasphemer, in my Text: the second, that of him that broke the Sabbath in gathering sticks, Numb. 15.35. yet in none of all these cases was there more haste then good speed, for in them all (saith my Author) Moses answered, Non audivi, 
Godwin. Moses & Aaron. l. 5. c. 6.  I have not heard, to wit, from the Lord, intimating, that deliberation ought to accompany judgement, & sentence not to be pronounced, before consultation with God. For concerning all these cases the Lord spoke unto Moses, and in the least of them, the Lawgiver solemnly bespeaks the people to stand still, & ego audiam, and I will hear what the Lord will command: Numb. 9.8. On the contrary, as deliberation is requisite, so voluntary delays are dangerous. What injustice do we read of in the unrighteous judge, Luk. 18.6. save only delay? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The sooner the Cockle is destroyed, the better the Corn will grow. The Royal judge, David, knew it, when he said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Betimes, early, 
Sophocles in Electrá.  in the morning will I destroy the wicked of the Land: Ps. 101.8. By this than it is manifest, that justice gives freely, deliberately, and (as the case requires) speedily. The next Quaere is, What she gives? Her proper Object Ius, or justum, What is right and due. Do you inquire what that is? the Schooleman defines it to be Opus adaequatum alteri secundum aliquem aequalitatis modum. 
Aquin. 22. q. 57 art. 1, 2.  An action squared and proportioned to another's benefit or loss, according to the equality of desert. Now this equality ariseth either ex naturâ rei, from the nature of the thing: as if I lend so much, from the principles of Nature in a Practice Syllogism, conscience concludes, that so much is to be restored again: or else this adequation or equality proceedeth ex condicto, from a mutual agreement, which again is either private, betwixt person and person; or public, by common consent, and unanimous agreement of the public Magistrate and people. From the first ariseth the judgement between private contracts; from the second, that concerning public Edicts. It follows then, 
Xenophon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: justice respects an equality; and that equality intimates a twofold proportion: one is inter rem & rem: as betwixt the traffic and the value, about which the commutative part of justice is conversant: 
Aquin. 22. art. 2. Arist. Eth. 5.  the other is inter rem & personam, between the Person deserving, and the Reward, which by an equal distribution is adapted, 
Barnab. Brisson. de Reg. Pers. l. 1.  or fitted to the persons deserts, by that other subiective part of justice, to wit, Distributive. The Persians religiously observed both parts, but just Aristides extols them for the latter; 
Aristid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: They requited not a multitude of honourable attempts with few gifts, nor great deserts with small rewards. And lo, the Precept of the Lord commands both parts: Just balances, just weights, a just Ephah, and a just Hin shall ye have: Levit. 19.36. and the Labourer is worthy of his hire: Luk. 10.7. From these are evident the definition of this Ius, or right, and it is necessity. This is that Palladium, that Image of Pallas, that Statue of justice fallen down from Heaven into our Commonwealth, which being religiously preserved, our Cities are conserved from hostile violence: and upon whose violation, justice itself immediately, or at least by a sudden consequence receives the affront, and the reason is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: He that injures the picture, 
Georg. Hemis. in Hesiod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ex Proclo.  reproacheth the person whose the picture is; now this justum, or Right, is the lively image, the true protraiture of justice: which as she renders what is Ius, or Right, so to each one Ius suum, what is his own, proper, and peculiar right. In matters of possession justice takes not notice of conveniency, but Due. It preserves inheritance, and that justly; yea ofttimes to the bad, not because he deserves it, but because 'tis his. That Story of Cyrus, when he was a boy, is as useful as elegant: Being at the School of justice, 
Xenoph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  whereof we spoke before, it was his turn to decide a controversy between two of his play fellows, the one being a great boy that had a little coat, the other being a little boy that had a great coat, and one at strife for the others garment. He, as he thought most convenient, judged that both should change, sentencing the larger coat to the bigger Lad, and the lesser to the smaller. But what follows? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he was punished by his Tutor, to make him remember, that justice respects the right of possession, more than the conveniency: it gives to each man what is his peculiar own by Law: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Wherefore the judge ought not to square his sentence by seeming expediency, but by the Law. Hence it is manifest, that the goodness of justice is not terminated in the person of the just administrator, but as more selfe-communicative than the rest of virtues, extends her benefits ad alterum, to the commodity of others; yea, ad omnes, even unto all; for she gives what's due unicuique, 
Plutarch. in Iside.  to every one. She respects no persons, for she sees them not. The Thebans painted her without eyes: or if she have any, they are not in her own, but in the judge's head: for him indeed Cyrus styles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Seeing-Law. 
Xenophon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  But how? Marry he hath an eye to see, but not to pity: an eye of understanding to search out the sin, not an eye of partiality to favour the delinquent. Respect of persons than is the rejection of justice, and by it we may become judges: But of what? Of equity? No: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of evil thoughts: jam. 2.4. From these than we may of a truth perceive, that God is no accepter of persons: Act. 10.34. Yea, the poor whom God seems most to pity, and for whose relief (as Philo with admiration of his justice notes) he hath left unto his people so many precepts and excitements to Mercy and compassion, 
Philo judaeus de officio judicis.  even they (I say) are excluded from all commiseration in judgement, and that by his own express prohibition: Thou shalt not countenance a poor man in his cause: Exod. 23.3. Hence of so glorious esteem in ancient time was this impartial justice, that the Poet calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
Homer. ●dys. lib. 4.  The judgement of the most divine Kings. And lo, Saint james by warrant from the holy Ghost, is bold to set the same Crown of glory on her head, terming her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The Royal Law: jam. 2.8. And indeed why not a Royal Law, 
Theod. Beza in loc. cit.  if a Law so supremely general? For the performance of it, is the performance of the Law. I conjecture Saint james thought so, when he made a direct Antithesis between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Acceptation of persons, and love to our neighbour, which is the performance of the Law, Ro. 13.9, 10. His words are these: If ye fulfil the Royal Law, according to the Scripture, Thou shalt love thy neighbour as thyself, ye do well: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, But if ye accept persons, ye commit sin, and are convinced of the Law as transgressors: jam. 2.8, 9 Hitherto (Beloved) I have shadowed justice, and consequently judgement (though with a slubbering Pencil) together with their properties, and have proved each of them to be several Canons of Gods Law. I appeal then, as well to the approbation of your reason as your faith, whether Dibri be of the Tribe of Dan, whether judgement be the Father of the   

Law. Dibri.  
The division of the Law in general into Eternal, Natural and Humane, or Positive: with the Original of the Positive from the Natural, and of that from the Eternal, I have already heretofore in this place handled. At which time I also manifested the strict tie, by which our conscience is bound to the observation of this Humane Law, together with the duty of Magistrates, who ought to proportion their judgements according to the rule of this Law: it being the best commendation which Mandana could afford her husband Cambyses, 
Xenoph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: He made not his will a Law, but the Law his will, and ruled best, because he would be ruled. She said so to her young son, Cyrus; and it seems he gave good ear and approbation to the commendations: for when himself was after invested in his dignity, he confessed the law to be a schoolemistris both to Magistrate and People; teaching them two lessons, to each, one, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
Xenoph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Art of government to the Magistrate, the rule of Obedience to the Subject. It is true indeed, that the Law had once its infancy, when the rulers will by necessity for want of Law stood for a Law: Semiramis decrees had the force of Law amongst the Babylonians, 
Briss. de Keg. Pers. lib. 1.  yea even in economical & private families, the father of the family's word had the full virtue of Law. judah pronounced the sentence of Death against his daughter in Law, Tamar: Bring her forth and let her be burnt: Gen. 38.24. So that Polydore Virgil's conjecture may be supposed, at least probable, to wit, that written Laws were not in use in Homer's time, 
Polid. Virgil. de Invent. Rer, li. 2. cap. 1.  for in all his works (saith he) he not so much as names a Law. Yet there was even then without controversy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though not written, composed and public edicts or constitutions, yet certain received Traditions agreeing with the Law of Nature, equivalent in proportion with a Law. Such as were intimated by the same Author's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Hom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pelid. Virg. Invent. Rer. l. 2. c. 1  The justice of Retaliation, or retribution of like for like. But after the ruder times of Barbarism had put off their rugged coat, 
Demost. count. Aristogitonem.  Draco and Solon brought this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (so their Orator styles it) this divine invention of the Law first to Athens from whence the Romans after brought their twelve tables well near 300. 
Dionies. Halicarnass. lib. 10. Ab. urb. conduit. 293. Glarean. in Eutropij, lib. 1. an. 291.  years ab urbe conditâ: from the beginning of their state. So diverse Lawgivers' furnished diverse Commonwealths, as Lycurgus the Lacedæmonians, and ours (for why should we forget our own?) Mulmutius Dunwallo, 
job. Stow Chron. Ang.  and the renowned Lady Mercia, the Royal foundress of our Mercian Laws Before all which, 
Flau. josep. contrâ Appion. lib. 2.  josephus justly vindicates antiquity to the Hebrew Laws, the only absolute and just Decrees: Laetus calls them, 
Pomp. Laetus de legib. cap. 1.  Coelo lapsas: Fallen from heaven: and indeed they of all the rest were written with the finger of God. Exod. 31.18. This is that undefiled Law, 
Xenop. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the rule and square of all humane Decrees, by which we are made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Civiler and better: for the Law of the Lord is perfect, converting the soul. Psalm. 19.7. Nor indeed is it a wonder that the Law should better us, for it cuts off transgression as its Natural enemy, sith the Essence of the Law is Order, the Essence of sin merely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Disorder. This is that divine decree to which, as to that of Nature if the rest be conformable, 
Horat. de Art. Poëticâ. Cruquius in loc. citat. Pompon. Laetus de Legib. lib. 1.  we may Leges incidere ligno engrave them in wood or brass as eternally & inviolably to be observed. But if they are dissentient from this Law, they can neither Imperare, Vetare Punire, nor Permittere: nor Command nor Forbidden, nor Punish, 
Aquin. 12. q. 95. art. 2.  nor Permit, deprived of the four royal prerogatives of just Decrees: for they are not Leges, but Legum corruptiones: not Laws but the corruption of Laws: And Woe unto them that decree them, Isay. 10.1. So that in regard of them the knot is loosed, which should bind our consciences to obedience: for we ought to obey God rather than men. Act. 5.29. This is that Law of Order, whose Author is the God of Order, and which begets the effect of Order; Tranquillitatem ordinis: That calm of order: So Saint Augustine describes Dibries, the Laws fair daughter   

Shelomith, or Peace.  

Eustath. in Homer. Il. 1.  A daughter, a fair daughter, beautiful as Rachel, amiable as Rebecca, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: mixing sweet smiles with a matron's honour; Alma Mater, 
Hesiod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a nourishing Mother: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the nurse of youth: the comfort of grey hairs. What not? The gift, 
Beza in Epist. ad Rom. cap. 5.1.  yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all the gifts of God to men. She is the bond which ties us unto God, to men, and to ourselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Eustath. in Hom. Il. 21.  saith the Critic from knitting us by charity to God, by concordance to our neighbours, and by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or selfe-complacencie to our own selves. The Daughter of the Law: Shelomith, the daughter of Dibri. I remember another woman, Shelomith, mentioned in holy Writ. 1. Chron. 3.19. and she the daughter of Zerubbabel. What's that? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The disperser of confusion: 
Dispergere.  and who can that be save Dibri, that great instrument of Order; Dibri, the Law? Lo in this also the mystery is continued, Shelomith is the daughter of Dibri, Peace of the Law. Shelomith an Israelitish woman, the daughter of the covenant, and so of the Law. The blessing of God's people: Peace on Israel; Psalm. 128.6. a stranger to the rebellious: There is no peace saith the Lord, to the wicked. Isay. 48.22. He saith so twice, concluding two Chapters with the same Selah: There is no peace, saith my God to the wicked. Isay. 57.21. Christ chose to be borne in the Peace of the World, and by the embassage of an Angel, sent the Peace of God into the World: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
Glarean. in trop. lib. 7.  Peace on earth. Luk. 2.14. Lo the bearer was no less than an Angel, and the Donor, the very Son of God. Happy then, thrice happy, yea in the jews esteem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Beza in Saint Matth. 10.12,  completely happy is that blessed brood, to whom belongeth that divine title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the sons of Peace. O my brethren, know and blush. Lo we are they, Pacem habemus sine timore, 
Ireneus adverse, haeres. lib. 4. ca 49.  in vijs ambulamus, navigamus quocunque volumus. So Irenaeus describes the peace of his time, of which his Name was the Prophet. Let us at once interpret and apply it. Was ever nation void of fear? We are more; we have been a refuge to the fearful. Had ever people security in their daily journeys? we have more: our houses nightly are our Castles; yea our open fields are free from civil and foreign invasions was ever Country rich in Merchandise? we are more; our ships have brought home gold from Ophir, yea we have lent to other Nations. Briefly, our wives are not ravished; our Virgins are not deflowered; the blood of our Babes is not mixed with their Parents; our grey-haired Fathers close not the eyes of their gasping sons; there is no cry in our streets: God hath not dealt so with every Nation. And what hath now our Shelomith? What hath our Peace brought forth? An ugly brood, infinitely dislike herself. Alas, a curser, a blasphemer, or a thief, 
Hugo Cardin. in loc. cit.  which also takes God's name in vain. Prou. 30.9. She was indeed lovely as Dinah, but as unhappy: The one ravished by Shechem: The other contracted to a foul Egyptian. Though then the Israelitish woman bore him, the Egyptian begat him, 
Godwin. Moses & Aaron. lib. 6. cap. 4. ex Euricide. & Aben Ezrà in Num. 1.2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Familia matris non vocatur familia: The mohers' families amongst the jews was esteemed as no family. He takes his name from his Father: He was the son of an Egyptian: vers. 10. and though Peace per accidens, Accidentally may be styled the mother, yet the procreatour, the begetter, the father of sin, is that black Egyptian the Devil. He begets sin, not on the Substance, but the excrements of Peace: as the best beauty may be corrupted, and that corruption engender worms. To the evidence of which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to add one more mystic Genealogy, adstipulates, that of Hose; Hos. 1. His wife in the vision was Gomer, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deficere, consumi.  a Consumption or Rottenness, the Daughter of Diblaim, a Cluster of figs, the expressive emblem of Plenty: Deut. 8.8. Her children, Izreel, Lo-Ruhamah, and Lo-Ammi, A Scattered people, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Massae ficuum.  an Negation of Mercy, an Alienation from God. Thus peace procreates plenty; abused plenty, rottenness; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non misericordiam consequi.  and rottenness the curse. Lo than my brethren, to what a pass our transgressions have brought us: We have abused God's plenty unto rottenness: his gifts unto immoderate riot and excess, all of us; the two sisters, Aholah and Aholibah, Samaria and jerusalem, the People and Priests have committed fornication with our own inordinate desires, Ezek. 23.3. and offered up the gifts of God unto Baal: Hos. 2.8. even to that Idol of our own sensual concupiscence. The Romans Leges Cibariae, 
Dion. Hist. Xiphilin. in Claudio.  their frugal sumptuarie Laws which moderated heathen feasts, may raise a blush of shame in the face of us Christians. Good God what Epicurean curiosities are daily devised by sluggish brains, able to labour for nothing but their lust, to satisfy and delight the various lusts of our palates! What more than abundant idle expenses, as foolish, as vain, are squandered away, even to the justification of that most dissinct and lavishly profuse Heliogable! When, God knows, we commit extortion in our riot: A nobis extrahitur crudeliter quod consumitur inaniter, saith a good man in the person of the poor; The overplus of our estates is not ours, but Gods: He gives them to the poor, but we usurp them to our own pleasures, turning our Peace into gluttony, converting his Plenty into Luxury. These are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
jud. 12.  Spots in our banquets, which should be temperate feasts of Charity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when without fear of God, or Magistrates, drunkenness is mixed with gluttony, and all our tables are full of vomiting: Isay. 28.8. Shall we then be any more Israel, prevailing with God by our prayers? I should suppose not, but rather Izreel, a scattered people, full of blood. 2 King. 10.8, 11. yea Lo-Ammi and Lo-Ruhamah, None of mine, saith the Lord, nor obtaining mercy, unto whom thus saith the Lord: Plead with your mother, plead with her; for she is not my wife, neither am I her husband, but let her take her fornications out of her sight and her adulteries from between her breasts. Lest I strip her naked as in the day when she was borne, and make her as a wilderness, and leave her as a dry land, and slay her for thirst. And I will have no pity upon her children, for they are the children of fornications; Hos. 2.2, 3, 4. Their dainty mouths at last must be filled with unsavoury earth, and their pampered flesh one day become the cold food of crawling worms. Temperance commended Ius nigrum, a mess of thin black water-gruel, as a diet to the famous Spartans', and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Nasturtium, 
Xenophon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a slender, homely salad of Water-cresses, for a breakfast to the noblest Persians. Rich Abraham's banquet for three Angels, was but a piece of flesh, a mess of milk, a dish of butter and a hearthcake. Genes 18.6, 7, 8. and part of that royal present, which prudent Abigal bestowed upon King David and his Chieftains to dinner, was five measures of parched corn. 1. Sam. 15.16. What shall we do then with this lose prodigal, this son of the Egyptian, who spends his patrimony to fill his belly, and, like Esau, his birthright for a mess of pottage: Let him be brought unto Moses, Nigri patiatur carceris uncum, 
Iwenal saytr. 13  Let the hand of justice be upon him. 
Hor. Carm. lib. 3. ode. 23.  Quid tristes querimoniae Si non supplicio culpa reciditur? The blasphemer will still curse, if he be not punished: 
Ouid. meta. lib. 1.  yea Pars syncera trahetur, That corrupt member will rot the body. Wherefore thine eye shall not spare him. Deut. 19.13. It is God's command or he will not transgress his own precepts. The Heathen could confess his justice to have Acrem oculum: 
Heliod. hist. Ethiop. lib 1. & 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  A sharp eye to note transgressions, and a heavy hand to punish them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Stolen waters are sweet but they fill the mouth full of gravel: for, understand it of what theft you will, the dead are there, and her guests are in the depth of hell. Prou. 9.17, 18. The thief in the Epigram finding the golden sword, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  He would fain have been fingering the gold; Oh but it was a sword, & it is dangerous meddling with edged tools, let him take heed: The issues thereof are Death. Prou. 14.12. Indeed he may for a time escape, and so make haste to be rich: but the hand of God, though it be slow, wounds very deep. The Poet can tell you a Tale worth the rehearsal, of a murderer, who slept under a rotten wall; he was warned in a dream to departed thence: he starts up, and was no sooner out of danger, but the wall fell. He thanks God, as he had good reason to do, but entertains a very evil opinion of him, and supposed, that he was well pleased with his murder. But the next night another vision certifies him, that he was foully mistaken, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 
Xenoph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  God was nothing at all delighted with his sin, neither did he favour the transgressor: he prevented that death, not in pity to save him, but in vengeance to keep him for a worse and more shameful: he preserved him from the wall, to reserve him for the gallows. None must kill Cain, Gen. 4.15. not because he should be favourably preserved from death, but because he should be punished and tired with a Vagabonds tedious and shameful life, Vers. 12. Again, as for the conservation of an inviolate Peace, we must abstain from wicked deeds; so are we no less bound to refrain from injurious words. One asked Charillus, why Lycurgus gave so few Laws to the Lacedæmonians: he pithily answers, 
Plutarch. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Because they used not many words. The fewer the offences, the less need of Laws; and the fewer the words, the fewer the offences: sith the hypocrite with his mouth hurts his neighbours, Prou. 11.8. Wherefore David makes no great difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a prater, and an unjust man. He ranks both names in one Text together with their punishments: The backbiter shall not be established on the earth: evil shall hunt the cruel man to destruction: Psal. 140.11. Yea, God shall destroy him for ever; he shall take him, and pluck him out of his Tabernacle, and root him out of the Land of the living: Psalm. 52.5. Lo, what a world of punishment is inflicted upon the tongue! Nor is it wonder: for it is a world of wickedness, yea, a flame of Hell fire: jam. 3.6. O than jerusalem, jerusalem, which scornest Gods Ministers, and re-crucifiest the Lord of glory with profane oaths, and wicked blasphemies, happy hadst thou been, hadst thou but known the things that belonged to thy Peace. 
Flavius josephus contra Appion. lib. 2.  The Lawgiver (as josephus records) forbade the jews to blaspheme the gods of the Nations, though they were but Idols: and why? Because they were reputed gods. Such reverence belongs unto the very naked esteem of a Divinity. But now (O tremble to receive what I tremble to relate!) how often may we hear the most sacred name of God puffed from the blasphemers mouths, as often as their Tobacco, or (almost) their breath! And yet is no punishment proportioned to the offence, nor destinate to the offendor; or if there be, may we not justly say, not executed? This sin the Devil (sith Nature hath clothed it with no pleasure) hath seasoned with a customary delight. 'tis the young Gentleman's eloquence, and I pray God it creep into no higher titles. Will not my Lord swear a greater oath, than a mean Gentleman, yea, and think it very proportionate to his Nobility? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Suetonius in Vespasi.  Who ere thou art that vainly supposest by thy greatness to countenance this sin; Sir, Sir, remember that when you die, and rise again, you must leave your Honour behind you, and be a naked man; when so many eternal punishments must be inflicted on thy trembling soul, as thou hast given wounds unto thy blessed, but violated Saviour by wicked oaths, and cursed blasphemies: 
Hesiod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when thou dartest thy curses to pierce another, they violently recoil, and wound thine own soul. And though by chance you escape the punishment of man, yet The Lord will not hold him guiltless that taketh his name in vain. Exod. 20.7. And this guilt shall surely be punished, for A man that useth much swearing, the Plague shall never departed from his house, &c: Ecclus. 23.11. This is that word which is clothed with death: God grant it be not found in the heritage of our jacob: but they that fear God will eschew all such, & are not wrapped in sin. V 12. God's vengeance is slow, but sure. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  He delays long, not because he will remit all punishment, but because in that time of delay he will increase and provide more. For his judgement (as elegantly Tertullian) Non in compede aut pileo versatur, 
Tertul. lib. de Patient.  sed in aeternitate aut poenae aut salutis; doth not repay with momentany retributions, but rewards with eternity, either of joy or pain. To conclude then: concerning other offences; let him that hath sinned and escaped punishment, sinne no more, lest a worse thing happen unto him. But let the blasphemer, the notorious offendor, the son of the Egyptian be brought unto Moses, and let Moses inquire of the Lord, and then in the fear of the Lord execute the justice of the lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: And you which set in Moses chair: take heed that you judge righteously, lest the righteous Lord judge you. As Peace hath brought forth transgression, by a circular generation, let transgression excite to judgement, that so Dan may beget Dibri; and Dibri, Shelomith; that judgement may procreate the Law, and the Law beget a refined Peace. So shall our Land be cleansed from the guilt of sin, and Peace shall be on Israel. Which the God of Peace grant unto us, whom yet he hath continued the sons of Peace, for the Merits, and by the mediation of jesus Christ the Prince of Peace, to whom with the holy Spirit of consolation and peace be ascribed, as to the only Author and Source, as all Power, etc. so all just judgement, upright Laws, and perfect Peace, etc. Amen.   
FINIS.