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These are the wicked dissenters you ought to fear; these are the people against whom you ought to aim the shafts of law; these are the men to whom, arrayed in all the terrors of government, I would say, You shall not degrade us into brutes; these men, these factious men, as the honourable gentleman properly called them, are the just objects of vengeance, not the conscientious dissenter; these men, who would take away whatever ennobles the rank or consoles the misfortunes of human nature, by breaking off that connection of observations, of affections, of hopes and fears, which bind us to the Divinity, and constitute the glorious and distinguishing prerogative of humanity, that of being a religious creature; against these I would have the laws rise in all their majesty of terrors, to fulminate such vain and impious wretches, and to awe them into impotence by the only dread they can fear or believe, to learn that eternal lesson Discite justitiam moniti, et non temnere Divos.
It is from God, man says to himself, that authority and power come to me: then, let us obey God and the prince. Obedite Deo et principibus. It is from God that law and justice come to me. Per me reges regnant et potentes decernunt justitiam. Let us respect the commands of the legislator and the magistrate.
And when the liberty of a nation was on the verge of destruction, and when emperors, and kings, and barons rode rough-shod over the rights, natural and vested, of their subjects, forgetting the sacred trust confided to them, became tyrants, when neither prosperity nor undivided liberty were secure from that rapacious grasp; when even the rights of conscience were set aside with impunity; it was the Popes of Rome who buckled on the armor of Justice, and humbled the pride of princes even if, as a consequence, they had to say, with a Gregory VII., "Dilexi Justitiam et odivi iniquitatem; ideo morior in exilio" "I die in exile because I have loved justice and hated iniquity."
These men, these factious men, as the honorable gentleman properly called them, are the just objects of vengeance, not the conscientious Dissenter, these men, who would take away whatever ennobles the rank or consoles the misfortunes of human nature, by breaking off that connection of observances, of affections, of hopes and fears, which bind us to the Divinity, and constitute the glorious and distinguishing prerogative of humanity, that of being a religious creature: against these I would have the laws rise in all their majesty of terrors, to fulminate such vain and impious wretches, and to awe them into impotence by the only dread they can fear or believe, to learn that eternal lesson, Discite justitiam moniti, et non temnere Divos!
Surely in counsels concerning religion, that counsel of the apostle would be prefixed, Ira hominis non implet justitiam Dei. And it was a notable observation of a wise father, and no less ingenuously confessed; that those which held and persuaded pressure of consciences, were commonly interested therein., themselves, for their own ends. Of Revenge
Reign of Shahr-Barz. His Murder. Reign of Purandocht. Rapid Succession of Pretenders. Accession of Isdigerd III. "Kobades, regno prefectus, justitiam prae se tulit, et injuriam qua oppressa fuerat amovit." Eutychius, Annales, vol, ii. p. 253.
Debet etiam rex omnia rite facere in regno, et per judicium procerum regni. Debet ... justitiam per consilium procerum regni sui tenere. Leges Ed. 17. The non-observance of a regulation of police was always heavily punished by barbarous nations; a slighter punishment was inflicted upon the commission of crimes.
The tomb of his illustrious predecessor Gregory VII., at Salerno, having become dilapidated, he undertook to restore it at his own cost, and renewed the fine epitaph which Pope Gregory himself had caused to be engraved on the sepulchral stone; Dileri justitiam et odici iniquitatem, et ecce in exilio mortor. Quite a number of people were employed in the manufacture of mosaics at the Vatican.
Why doth he also waver from himself; for he citeth out of the Helvetic Confessor Jerome’s definition of a thing indifferent, and approveth it. Indifferens, saith he, illud est quod nec bonum nec malum est, ut sive feceris sive non feceris, nec justitiam habeas nec injustitiam. Sect. 1. For our better light in this question I will premit these considerations, 1.
Wierus says that a bishop preached to that effect in 1565, and gravely refutes the story. "Discite justitiam moniti, et non temnere divos," a somewhat remarkable concession on the part of a fallen angel. This story seems mediaeval and Gothic enough, but is hardly more so than bringing the case of the Furies v.
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