God and the king in a sermon preached at the Assises holden at Bury S. Edmonds, June 13. 1631. By Thomas Scot Batchelour in Divinitie, and minister of the word at S. Clements in Ipswich.
that as the sunne whose office it is to enlighten all the world (which by it's own beams it cannot do at one instant) is therefore inforced to communicate himself to other starres, who in his absence may give light and influence:
that as the sun whose office it is to enlighten all the world (which by it's own beams it cannot do At one instant) is Therefore enforced to communicate himself to other Stars, who in his absence may give Light and influence:
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so Kings (it being impossible that they should be present at all affairs of their kingdome) do lend some of their own authority to lesser lights, who do heare and see, and do for them;
so Kings (it being impossible that they should be present At all affairs of their Kingdom) do lend Some of their own Authority to lesser lights, who do hear and see, and do for them;
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and (though himself an heathen King) made Ezra his Chancellour to give them this divine charge, that, Whosoever will not, &c. Out of which charge (that I may neither slovenly chop it into gobbits, nor curiously mince it to a gallamafrie) these particulars (God assisting) shall be insisted upon.
and (though himself an heathen King) made Ezra his Chancellor to give them this divine charge, that, Whosoever will not, etc. Out of which charge (that I may neither slovenly chop it into gobbits, nor curiously mince it to a gallamafrie) these particulars (God assisting) shall be insisted upon.
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Partiality is prevented, in that generall, Whosoever: Obstinacy noted in these words, Will not: Gods honour is first provided for in the precedency of Gods law: The Kings in the next place, by subjoyning the Law of the King: Justice is brought in for her part, Let him have judgement: Speedy execution commanded, Without delay. WHOSOEVER WILL NOT &c. Of all which while I speak, in my Masters name I boldly call for audience:
Partiality is prevented, in that general, Whosoever: Obstinacy noted in these words, Will not: God's honour is First provided for in the precedency of God's law: The Kings in the next place, by subjoining the Law of the King: justice is brought in for her part, Let him have judgement: Speedy execution commanded, Without Delay. WHOSOEVER WILL NOT etc. Of all which while I speak, in my Masters name I boldly call for audience:
but this difference ariseth not from the quality of the offender, but of the offence. Jehoshaphat told his Judges that their judgement was Gods not mans, intimating that they ought to judge as God himself would, who accepts no persons.
but this difference arises not from the quality of the offender, but of the offence. Jehoshaphat told his Judges that their judgement was God's not men, intimating that they ought to judge as God himself would, who accepts no Persons.
wherefore as in other things, so in impartiality their judgements must be little types of Gods great assises, where sinne shall be judged in all persons alike, saving that the greatnes of the person shall adde to the punishment:
Wherefore as in other things, so in impartiality their Judgments must be little types of God's great assizes, where sin shall be judged in all Persons alike, Saving that the greatness of the person shall add to the punishment:
and what house it comes of; namely either from bribes, favour, rash anger, or cowardise: evil egges all; for neither barrell, better herring. First from bribes ;
and what house it comes of; namely either from Bribes, favour, rash anger, or cowardice: evil eggs all; for neither barrel, better herring. First from Bribes;
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as is to be seen Exod. 23.8. as also Deut. 16.19. where we heare that A reward blindeth the eyes of the wise, and perverteth the words of the just ▪ two dangerous effects upon two principall parts in doing justice, making the receiver first to have a mist before his eyes, and to be stricken with deceptio visûs ;
as is to be seen Exod 23.8. as also Deuteronomy 16.19. where we hear that A reward blinds the eyes of the wise, and perverteth the words of the just ▪ two dangerous effects upon two principal parts in doing Justice, making the receiver First to have a missed before his eyes, and to be stricken with deceptio visûs;
and then how can he give right judgement? Ah! fie upon this stinking wages of unrighteousnesse ; 2. Pet. 2.15. 2. Next from favour, procured by letters, friends, favorites, servants, and the like:
and then how can he give right judgement? Ah! fie upon this stinking wages of unrighteousness; 2. Pet. 2.15. 2. Next from favour, procured by letters, Friends, favorites, Servants, and the like:
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for all these will stickle now and then in bad causes, and Judges do too often listen to such motions, thereby making others indebted to them against such an occasion.
for all these will stickle now and then in bad Causes, and Judges do too often listen to such motions, thereby making Others indebted to them against such an occasion.
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for if a man should ever be as in his passion, with eyes staring, countenance red and inflate, teeth grating and interfering, tongue stutting and stam••••ng, hands shaking and trembling,
for if a man should ever be as in his passion, with eyes staring, countenance read and inflate, teeth grating and interfering, tongue stutting and stam••••ng, hands shaking and trembling,
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the Judges had letters written in Achabs name, and sealed with his seal, and they durst not go against the Kings Mandamus. With this the Jews brought on Pilate to give sentence of death against the Lord of life, who adjudged him both to die and to be guiltlesse of death, Nè non videretur amicus Caesari, Lest he should not be Cesars friend,
the Judges had letters written in Ahab's name, and sealed with his seal, and they durst not go against the Kings Mandamus. With this the jews brought on Pilate to give sentence of death against the Lord of life, who adjudged him both to die and to be guiltless of death, Nè non videretur Amicus Caesari, Lest he should not be Caesars friend,
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But how much better had it been, if these Judges had preferred the displeasure of the great Judge of all the world? and said, Da veniam, Imperator; tu minaris carcerem, Deus gehennam:
But how much better had it been, if these Judges had preferred the displeasure of the great Judge of all the world? and said, Dam veniam, Imperator; tu minaris carcerem, Deus gehennam:
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A minister of justice of the two had better be NONLATINALPHABET, then NONLATINALPHABET, without an head of knowledge, then an heart of execution. But joyn head and heart together in this sacred cause, wisedome going before like a NONLATINALPHABET,
A minister of Justice of the two had better be, then, without an head of knowledge, then an heart of execution. But join head and heart together in this sacred cause, Wisdom going before like a,
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and courage coming after like a puissant army. And this be said of the first point against this base-born Partiality, descended either from reward, favour, passion, or cowardise;
and courage coming After like a puissant army. And this be said of the First point against this baseborn Partiality, descended either from reward, favour, passion, or cowardice;
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Whosoever will not, &c. This obstinacy is indeed an Alecto in anothers likenesse, a meer mock-vertue, walking under the habit of constancy or fortitude, (as many other vices have their cloaks also) but we shall uncase him presently.
Whosoever will not, etc. This obstinacy is indeed an Alecto in another's likeness, a mere mock-vertue, walking under the habit of constancy or fortitude, (as many other vices have their cloaks also) but we shall uncase him presently.
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like Pharaoh, who blusters at Gods message, saying, Who is the Lord? not unlike the Thracians, who in thunder and lightning used by way of revenge to shoot shafts at Jupiter.
like Pharaoh, who blusters At God's message, saying, Who is the Lord? not unlike the Thracians, who in thunder and lightning used by Way of revenge to shoot shafts At Jupiter.
For their words, they are stout against the Lord, saying, Depart from us, &c. They set their mouth against heaven, and their tongue walketh throughout the earth. Our lips are our own;
For their words, they Are stout against the Lord, saying, Depart from us, etc. They Set their Mouth against heaven, and their tongue walks throughout the earth. Our lips Are our own;
for this obstinacy in sinning, is ever the punishment of custome in sinne, and is that which S. Paul calls the reprobate minde. These are in respect of Gods and the Kings laws, very outlaws & lords of misrule in a Commonwealth.
for this obstinacy in sinning, is ever the punishment of custom in sin, and is that which S. Paul calls the Reprobate mind. These Are in respect of God's and the Kings laws, very outlaws & Lords of misrule in a Commonwealth.
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and doth so charge it upon his Judges, and all inferiour ministers of justice in their severall orbs, that, Whosoever will not obey the law of My God &c. Now if heathen Artaxerxes could stoop so low,
and does so charge it upon his Judges, and all inferior Ministers of Justice in their several orbs, that, Whosoever will not obey the law of My God etc. Now if heathen Artaxerxes could stoop so low,
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how much more (by a binding argument from the lesse to the greater) will it be expected from all Kings who own him for their God? So that the naming Gods law before the Kings, is not bare complement, and for manners sake onely;
how much more (by a binding argument from the less to the greater) will it be expected from all Kings who own him for their God? So that the naming God's law before the Kings, is not bore compliment, and for manners sake only;
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but that all men, even Kings, should hold all of him in Capite, and do him homage for his goodnesse, the Lord granting us indeed the good and sweet of his favours,
but that all men, even Kings, should hold all of him in Capite, and do him homage for his Goodness, the Lord granting us indeed the good and sweet of his favours,
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If Christ saith, Give unto Cesar that which is Cesars, he also saith, Give to God that which is Gods. If Solomon saith, Honour the King, he hath first said, Fear God. And so here Artaxerxes premiseth the law of God before the law of the King.
If christ Says, Give unto Cesar that which is Caesars, he also Says, Give to God that which is God's If Solomon Says, Honour the King, he hath First said, fear God. And so Here Artaxerxes premiseth the law of God before the law of the King.
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as if that could not take place, till this had made way for it? Hence is it also that all good Kings and Magistrates in Scripture began their reigne and government with doing something for God and religion,
as if that could not take place, till this had made Way for it? Hence is it also that all good Kings and Magistrates in Scripture began their Reign and government with doing something for God and Religion,
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and of famous memory was that of blessed Queen Elisabeth, who first bound up that tender-babe the Church of England in the swathing band of reformation,
and of famous memory was that of blessed Queen Elizabeth, who First bound up that tender-babe the Church of England in the swathing band of Reformation,
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And for shame let not us give lesse to God, then the heathen to their Idols, with whom A Jove princip•um was a perpetuall rule, ever beginning all their solemne actions with sacrifice to their gods.
And for shame let not us give less to God, then the heathen to their Idols, with whom A Jove princip•um was a perpetual Rule, ever beginning all their solemn actions with sacrifice to their God's.
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The Lord reserved in the Old law as sacred to himself, the first-fruits, and firstlings in every kinde, teaching us in all things to serve God of the first, and best.
The Lord reserved in the Old law as sacred to himself, the Firstfruits, and firstlings in every kind, teaching us in all things to serve God of the First, and best.
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And what is the Kings law without Gods? what is the Kings peace without Gods peace? outward prosperitie without religion? nay, peace is no peace without religion:
And what is the Kings law without God's? what is the Kings peace without God's peace? outward Prosperity without Religion? nay, peace is no peace without Religion:
yet they cannot endure them so neare God and his law, but there must be room left between God and the King for the Pope, whom his flatterers call Vice-god, Monarch of the Christian world, Defender of the Papall omnipotency. (oh blasphemie!) And as for Emperours and Kings, they be but as the Moon, borrowing their light from him their Sunne;
yet they cannot endure them so near God and his law, but there must be room left between God and the King for the Pope, whom his Flatterers call Vicegod, Monarch of the Christian world, Defender of the Papal omnipotency. (o blasphemy!) And as for emperors and Kings, they be but as the Moon, borrowing their Light from him their Sun;
He is Antichrist for his labour, exalting himself, according to S. Pauls prophesie, NONLATINALPHABET, above all that is called God, as Kings are by God himself, Psal. 82.6. But ask Tertullian;
He is Antichrist for his labour, exalting himself, according to S. Paul's prophesy,, above all that is called God, as Kings Are by God himself, Psalm 82.6. But ask Tertullian;
for God doth permit Kings to make laws as Kings do Corporations, and Colledges to make Constitutions, provided alwayes that they contain in them nothing contrary to a statute law:
for God does permit Kings to make laws as Kings do Corporations, and Colleges to make Constitutions, provided always that they contain in them nothing contrary to a statute law:
I answer, That as Merchants sometime suffer their servants in the time of their apprentishood, to trade for themselves in some commodities, wherein they themselves do not deal:
I answer, That as Merchant's sometime suffer their Servants in the time of their apprentishood, to trade for themselves in Some commodities, wherein they themselves do not deal:
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In the next place, Justice in these cases must have her due course, Let him have judgement &c. By this time Justice calls out to all her retinue, Judges, Justices, Jurours, &c. Is there any who will not obey & c? I charge you let him have judgement, whosoever he be;
In the next place, justice in these cases must have her due course, Let him have judgement etc. By this time justice calls out to all her retinue, Judges, Justices, Jurors, etc. Is there any who will not obey & c? I charge you let him have judgement, whosoever he be;
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See then ye discharge and not deceive the trust reposed in you, lest Church and Commonwealth, the orphanes whose guardians ye be, do lose religion and peace, the legacies which she hath bequeathed them.
See then you discharge and not deceive the trust reposed in you, lest Church and Commonwealth, the orphans whose guardians you be, do loose Religion and peace, the legacies which she hath bequeathed them.
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for Ecce benignitatem & severitatem Dei may also to this great work be applied, it being hard to determine whether Gods adopted sonnes found more mercy, or his naturall sonne more severitie. Bonis nocet qui malis parcit, saith Seneca;
for Ecce benignitatem & severitatem Dei may also to this great work be applied, it being hard to determine whither God's adopted Sons found more mercy, or his natural son more severity. Bonis nocet qui malis parcit, Says Senecca;
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What though the vulgar account you hard Judges? remember the answer of a King of Thrace to one telling him that (in regard of his severitie) he played the mad-man and not the King, Oh, saith the King, this my madnesse makes my subjects sound and wise.
What though the Vulgar account you hard Judges? Remember the answer of a King of Thrace to one telling him that (in regard of his severity) he played the madman and not the King, O, Says the King, this my madness makes my subject's found and wise.
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And this hath no lesse place in personall causes between man and man, which if they hang long before a Judge, it is as a sore long under a chirurgians hand,
And this hath no less place in personal Causes between man and man, which if they hang long before a Judge, it is as a soar long under a chirurgeons hand,
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No, we must review every piece of the Text, and charge the same upon all the Ministers of justice, great and small, upon Judges the Kings eyes in their circuits, upon Justices the Judges eyes in their divisions, upon Jurours who are the scales of justice to weigh all actions,
No, we must review every piece of the Text, and charge the same upon all the Ministers of Justice, great and small, upon Judges the Kings eyes in their circuits, upon Justices the Judges eyes in their divisions, upon Jurors who Are the scales of Justice to weigh all actions,
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Shall the stage in a play, and the Poet in a peal of Satyres deride your sinnes with a prophane spirit? and shall the Spirit of God in the pulpit be confin'd? or must the Preacher stoop at pulpit-doore to take measure of his hearers feet? God forbid;
Shall the stage in a play, and the Poet in a peal of Satires deride your Sins with a profane Spirit? and shall the Spirit of God in the pulpit be confined? or must the Preacher stoop At pulpit-doore to take measure of his hearers feet? God forbid;
And give me leave, most Honoured Lords (lest I should commit a sinne of partiality while I speak against it) in the first place to addresse my self to your Honours.
And give me leave, most Honoured lords (lest I should commit a sin of partiality while I speak against it) in the First place to address my self to your Honours.
yet remember, I beseech you, that humilitie in eminency is a singular vertue, if (like the soaring eagle or towring hawk) the higher ye be, the lesse ye seem:
yet Remember, I beseech you, that humility in eminency is a singular virtue, if (like the soaring Eagl or towering hawk) the higher you be, the less you seem:
I keep me therefore within the compasse of my Text, and desire your Honours seriously to ponder, that acceptation of persons in judgement is a stinking abomination in the nostrils of the Almighty,
I keep me Therefore within the compass of my Text, and desire your Honours seriously to ponder, that acceptation of Persons in judgement is a stinking abomination in the nostrils of the Almighty,
but their avales of this nature: partiality for favour findes easier entrance then the former: but I beseech you remember, that publick places afford not means of pleasuring private friends,
but their avales of this nature: partiality for favour finds Easier Entrance then the former: but I beseech you Remember, that public places afford not means of pleasuring private Friends,
no more should you unbridled affections to the judgement-seat; but when ye robe your bodies, ye should also apparrell your mindes with calmed affections.
no more should you unbridled affections to the judgement-seat; but when you robe your bodies, you should also apparel your minds with calmed affections.
Claudius (the first of the Cesars) his mother was wont to say of him for his faint-heartednesse, that nature had begun, but not perfected him. The Egyptians had a law, that if great men should command Judges against law, they should refuse it:
Claudius (the First of the Caesars) his mother was wont to say of him for his faintheartedness, that nature had begun, but not perfected him. The egyptians had a law, that if great men should command Judges against law, they should refuse it:
Plutarch worthily reproves Agesilaus for writing thus to one of his Judges in favour of an offender; Si insons est, dimitte; sin minùs, meâ causà dimitte: utcunque dimitte:
Plutarch worthily reproves Agesilaus for writing thus to one of his Judges in favour of an offender; Si insons est, Dimity; since minùs, meâ causà Dimity: utcunque Dimity:
in a word, let there be no one sit on our bench, in whom the countrey may observe that the baskets not walking, not giving worship, cap & knee enough, not coming in upon your carting daies, not saluting you on Newyeares day morning,
in a word, let there be no one fit on our bench, in whom the country may observe that the baskets not walking, not giving worship, cap & knee enough, not coming in upon your carting days, not saluting you on New years day morning,
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then when ye go together ye have the scales of justice put into your hands to weigh the evidence, ye cannot but see which carries most weight, which scale goes up and which goes down:
then when you go together you have the scales of Justice put into your hands to weigh the evidence, you cannot but see which carries most weight, which scale Goes up and which Goes down:
Now let not reward, liberall charges, or expectation of future kindenesses; let not favour, alliance, or neighbourhood, or any such respect; let not anger or malice;
Now let not reward, liberal charges, or expectation of future Kindnesses; let not favour, alliance, or neighbourhood, or any such respect; let not anger or malice;
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for how frequent is it for a Jurour to be prepossessed of a cause, and to resolve not to go against his neighbour, neighbours friend, his kinsman, his old masters sonne, his Lords tenant, and the like;
for how frequent is it for a Juror to be prepossessed of a cause, and to resolve not to go against his neighbour, neighbours friend, his kinsman, his old Masters son, his lords tenant, and the like;
As for witnesses, whose testimony makes the cause weighty or light, and who also binde themselves solemnly by oath to speak the truth, the whole truth,
As for Witnesses, whose testimony makes the cause weighty or Light, and who also bind themselves solemnly by oath to speak the truth, the Whole truth,
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all forbidden by the law of God and the King: These are Superstitious Popery, Blasphemous Swearing, Profane Sabbath-breaking, and Beastly drunkennesse. A word of each.
all forbidden by the law of God and the King: These Are Superstitious Popery, Blasphemous Swearing, Profane Sabbath-breaking, and Beastly Drunkenness. A word of each.
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for it reacheth at his Crown, and (if the Catholick cause requires) at his life too, by setting some base villain for an Assassinate, to change his miscreant life,
for it reaches At his Crown, and (if the Catholic cause requires) At his life too, by setting Some base villain for an Assassinate, to change his miscreant life,
and in whose hands is it? The Italian proverb tells us, The worst of Catholicks are Priests, the worst of Priests are made Cardinals, the worst of Cardinals made Pope.
and in whose hands is it? The Italian proverb tells us, The worst of Catholics Are Priests, the worst of Priests Are made Cardinals, the worst of Cardinals made Pope.
for they have no Faith but that of the Church, to beleeve as the Church beleeves (a short cut to heaven indeed.) And who is this Church? is it not the Pope vertually,
for they have no Faith but that of the Church, to believe as the Church believes (a short Cut to heaven indeed.) And who is this Church? is it not the Pope virtually,
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Some have mixt poison with the Sacrament; (and so, if there were any such thing as transubstantiation, had poisoned Christ himself) and yet he cannot erre:
some have mixed poison with the Sacrament; (and so, if there were any such thing as transubstantiation, had poisoned christ himself) and yet he cannot err:
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If these things be so (and many here present know them undoubtedly to be so) may we not wonder that so many are seduced upon these grounds? but more, that this heresie should dayly gather strength and number,
If these things be so (and many Here present know them undoubtedly to be so) may we not wonder that so many Are seduced upon these grounds? but more, that this heresy should daily gather strength and number,
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What, do we not still smell the gunpowder, beyond which is Terra incognita, no man knowing what is between it and hell? do we not know that for these sixtie yeares and more, they have laboured of nothing so much as the undoing of their dearest countrey, which bred and bare them? Blessed be God, we have the law in our hands:
What, do we not still smell the gunpowder, beyond which is Terra incognita, no man knowing what is between it and hell? do we not know that for these sixtie Years and more, they have laboured of nothing so much as the undoing of their dearest country, which bred and bore them? Blessed be God, we have the law in our hands:
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and why not for oaths? is there any thing dearer to God, then his name? hath he not set a penalty upon the breach of this commandment more then upon any other? and yet how savagely and barbarously is it kicked, spurned, tossed,
and why not for Oaths? is there any thing Dearer to God, then his name? hath he not Set a penalty upon the breach of this Commandment more then upon any other? and yet how savagely and barbarously is it Kicked, spurned, tossed,
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To end this point, I can never sufficiently bewail the misery of the present and succeeding generation, seeing now oaths do even strive for number with words,
To end this point, I can never sufficiently bewail the misery of the present and succeeding generation, seeing now Oaths do even strive for number with words,
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for God hath placed this commandment between the first and second table, like the common sense between the exteriour and interiour senses, as being usefull to both:
for God hath placed this Commandment between the First and second table, like the Common sense between the exterior and interior Senses, as being useful to both:
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yet in despite of both, in many places, how do people grudge to give God the seventh part of their life? at least they will incroach a little, having some odde job or other to do on that day:
yet in despite of both, in many places, how do people grudge to give God the seventh part of their life? At lest they will encroach a little, having Some odd job or other to do on that day:
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nay, (alas) what marketting, what drinking and bowsing, what fidling and dauncing, and generally what profaning this day almost every where is to be seen? in somuch that this day brings forth more sinne then any, ( I think I may say) then all the dayes of the week:
nay, (alas) what marketing, what drinking and bowsing, what fiddling and dancing, and generally what profaning this day almost every where is to be seen? in So much that this day brings forth more sin then any, (I think I may say) then all the days of the Week:
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But ye know your charge, Let then profane sabbath-breakers also have judgement without delay. Lastly, beastly drunkennesse is also against Gods and the Kings law.
But you know your charge, Let then profane Sabbath breakers also have judgement without Delay. Lastly, beastly Drunkenness is also against God's and the Kings law.
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as oaths, railings, mutinies, quarrells, fightings, murders, chambering, wantonnesse, ribaldrie, adulteries, and what not? so that, in mine opinion, a man must first hood-winck his charitie,
as Oaths, railings, mutinies, quarrels, fightings, murders, chambering, wantonness, ribaldry, adulteries, and what not? so that, in mine opinion, a man must First hoodwink his charity,
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and is it not a common plea with men of this rank, to excuse these and other great sinnes, by saying, they were not themselves? Thus is it against Gods law.
and is it not a Common plea with men of this rank, to excuse these and other great Sins, by saying, they were not themselves? Thus is it against God's law.
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but yet (maugre them both) with what a deluge of drunkennesse is this land overflown? It is grown a sicknesse Epidemicall in court and countrey, city and town;
but yet (maugre them both) with what a deluge of Drunkenness is this land overflown? It is grown a sickness Epidemical in court and country, City and town;
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yea our people are grown artificiall and exquisite in this sinne, to drink the three Outs, to drink by the dozen, by the yard, and by the bushell; oh monstrous, even in name!
yea our people Are grown artificial and exquisite in this sin, to drink the three Outs, to drink by the dozen, by the yard, and by the bushel; o monstrous, even in name!
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The roaring boyes, meeting at an alehouse, sat by it drinking so long, till their brains were so steeped, that they imagined the room wherein they were to be a ship tossed in the sea, the fancied storm still increasing as the cups emptied;
The roaring boys, meeting At an alehouse, sat by it drinking so long, till their brains were so steeped, that they imagined the room wherein they were to be a ship tossed in the sea, the fancied storm still increasing as the cups emptied;
otherwise, I take you all guilty of the same offences, though not by committing, yet by conniving. It's true indeed, Every fat shall stand on its own bottom, that is, every one shall answer for his own sinnes;
otherwise, I take you all guilty of the same offences, though not by committing, yet by conniving. It's true indeed, Every fat shall stand on its own bottom, that is, every one shall answer for his own Sins;
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in the nineteenth of Deuteronomie, at the fifth verse, the Lord appointing cities of refuge for such to flee unto, who had unawares killed his neighbour, doth instance in the hewer of wood:
in the nineteenth of Deuteronomy, At the fifth verse, the Lord appointing cities of refuge for such to flee unto, who had unawares killed his neighbour, does instance in the hewer of wood:
