The proiector Teaching a direct, sure, and ready vvay to restore the decayes of the Church and state both in honour and revenue. Deliuered in a sermon before the iudges in Norvvich, at summer assises there holden, anno 1620. By Thomas Scot Batchelor in Diuinity.
THE PROIECTOR. ❧ Iustice exalteth a Nation, But sinne is a shame to any people. Proverb. 14. 34. THere hath beene much contention amongst great Wits about the government of Commonweales:
THE PROJECTOR. ❧ justice Exalteth a nation, But sin is a shame to any people. Proverb. 14. 34. THere hath been much contention among great Wits about the government of Commonweals:
Others thinke the best way is to secure them at home by making vniversall peace, to which end Cato would haue Carthage destroyed, that Rome might haue no enemies.
Others think the best Way is to secure them At home by making universal peace, to which end Cato would have Carthage destroyed, that Rome might have no enemies.
Some thinke the best way to preserue States, is to make long leagues and confederacies to combine Nations in marriage, to suffer the Commons to gather wealth, that so they may be in loue with their owne ease.
some think the best Way to preserve States, is to make long leagues and confederacies to combine nations in marriage, to suffer the Commons to gather wealth, that so they may be in love with their own ease.
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Others thinke confederacies suspicious and dangerous on both sides; mariages rather scarifie thē close wounds; and that wealth makes the people proude and vntractable.
Others think confederacies suspicious and dangerous on both sides; marriages rather scarify them close wounds; and that wealth makes the people proud and untractable.
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as any other man, especially in king-craft) sets downe his observation and opinion in two briefe Aphorismes of State, Iustice exalteth a Nation, but sinne is a shame to any People.
as any other man, especially in kingcraft) sets down his observation and opinion in two brief Aphorisms of State, justice Exalteth a nation, but sin is a shame to any People.
Now those that God hath seuered, let no man ioyne together. 3. The two Oppositions are: 1. First, betwixt Iustice and Sinne. 2. The second betwixt Shame and Honor.
Now those that God hath severed, let no man join together. 3. The two Oppositions Are: 1. First, betwixt justice and Sin. 2. The second betwixt Shame and Honour.
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Heere wee have vertue walking like an auncient Englishman with an honorable traine of followers; and vice like a moderne Gallant, who hath travelled away his vertue, wit, and wealth,
Here we have virtue walking like an ancient Englishman with an honourable train of followers; and vice like a modern Gallant, who hath traveled away his virtue, wit, and wealth,
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yet it is also true, that God by virtuall Iustice, (a sparke of the same celestiall fire) as by an instrumentall cause, is pleased to adorne and beautifie the humane nature,
yet it is also true, that God by virtual justice, (a spark of the same celestial fire) as by an instrumental cause, is pleased to adorn and beautify the humane nature,
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vvhich must bee performed according to the expresse letter of the Law, his vvill deliuered in the Scripture, vvhich is the infallible Word of truth, otherwise it cannot be iust,
which must be performed according to the express Letter of the Law, his will Delivered in the Scripture, which is the infallible Word of truth, otherwise it cannot be just,
2 Particular Iustice is that, vvhereby wee giue vnto man vvhat belongs vnto man, as fidelitie in promises and contracts, obedience to superiours, loue to inferiors, equality to all:
2 Particular justice is that, whereby we give unto man what belongs unto man, as Fidis in promises and contracts, Obedience to superiors, love to inferiors, equality to all:
And Ambrose, Iusticia est virtus quae vnicuique quod suum est, tribuit, alienum non vendicat, vtilitatem propriam negligit, vt communem aequalitatem custodiat.
And Ambrose, Justice est virtus Quae Everyone quod suum est, tribuit, Alienum non vendicat, vtilitatem propriam negligit, vt communem aequalitatem custodiat.
Iustice is a vertue vvhich giues euery man his owne, claimes not that which is another mans, neglects priuate gaine, that it may obserue common equality.
justice is a virtue which gives every man his own, claims not that which is Another men, neglects private gain, that it may observe Common equality.
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For both these our Sauiour giues a rule, Giue vnto God the things that are Gods, there is vniuersall Iustice: and vnto Caesar the things that are Caesars, there is particular Iustice.
For both these our Saviour gives a Rule, Give unto God the things that Are God's, there is universal justice: and unto Caesar the things that Are Caesars, there is particular Justice
First, teaching himselfe with all sobrietie, declinare a malo, facere bonum, looking into his owne inclination, censuring himselfe strictly, becomming a lawe to himselfe, restrayning his owne peruerse and libidinous desires,
First, teaching himself with all sobriety, declinare a Malo, facere bonum, looking into his own inclination, censuring himself strictly, becoming a law to himself, restraining his own perverse and libidinous Desires,
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and like a iust man, neither defrauding himselfe of that which is meet for him, nor (with too much indulgence) cockering vp his nature with more then enough.
and like a just man, neither defrauding himself of that which is meet for him, nor (with too much indulgence) cockering up his nature with more then enough.
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He robs not himselfe to leaue to others, hee knowes not to whom, as the rich foole doth, who hath no power to eate: neither doth he rob others for his owne priuate wealth, eating vp all,
He robs not himself to leave to Others, he knows not to whom, as the rich fool does, who hath no power to eat: neither does he rob Others for his own private wealth, eating up all,
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but as the eye in his head, the apple in his eye, the heart in his body, giues her all due respect and honour, which may stand with his owne honour, and not destroy both.
but as the eye in his head, the apple in his eye, the heart in his body, gives her all due respect and honour, which may stand with his own honour, and not destroy both.
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sed partim patriae, partim parentibus, &c. and therefore followeth the rule giuen by Saint Paul to Titus, and contracted close in three Aduerbes, vt viuamus sobriè, iustè, piè. First, sobriè, soberly:
sed Partim patriae, Partim parentibus, etc. and Therefore follows the Rule given by Saint Paul to Titus, and contracted close in three Adverbs, vt viuamus sobriè, just, piè. First, sobriè, soberly:
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What an honor was it for Abraham in the contention betwixt Lots seruants and his, to offer Lot (though he were the younger and weaker) the honor of the day, the honor of the place, the right or left hand, chuse which he would? This was Iustice,
What an honour was it for Abraham in the contention betwixt Lots Servants and his, to offer Lot (though he were the younger and Weaker) the honour of the day, the honour of the place, the right or left hand, choose which he would? This was justice,
What an honor was it againe for Abraham to take armes to redeem his Cousin Lot from thraldom? doubtles, he that would fight to redeeme him being taken, would haue fought to keepe him from captiuity.
What an honour was it again for Abraham to take arms to Redeem his cousin Lot from thraldom? doubtless, he that would fight to Redeem him being taken, would have fought to keep him from captivity.
Nay, when Abraham hath ouercome, see his Iustice shining more cleerely yet, protesting to the king of Sodome, who offered him the greatest part of the spoyle, Gen. 14. 22because he had purchased all with his sword, I haue lift vp my hand to the Lord the most high God, possessor of heauen and earth, That I will not take any thing that is thine, from a threed even to a shoe latchet,
Nay, when Abraham hath overcome, see his justice shining more clearly yet, protesting to the King of Sodom, who offered him the greatest part of the spoil, Gen. 14. 22because he had purchased all with his sword, I have lift up my hand to the Lord the most high God, possessor of heaven and earth, That I will not take any thing that is thine, from a thread even to a shoe latchet,
and made Ruler over all the Land, yea ouer his old master who had vniustly imprisoned him? and what an honour was it for him to forget all old iniuries,
and made Ruler over all the Land, yea over his old master who had unjustly imprisoned him? and what an honour was it for him to forget all old injuries,
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and to reuenge none, and to deale so faithfully and iustly betwixt the King and his subiects, that he gaue contentment to them both? hee saued the peoples liues, he gat the King their Lands.
and to revenge none, and to deal so faithfully and justly betwixt the King and his Subjects, that he gave contentment to them both? he saved the peoples lives, he got the King their Lands.
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What an honour was it for Iob both to bee, and to bee accounted so iust, to be reuerenced of old and young, to be loued of the good, feared of the euill, to bee eyes to the blinde, feet to the lame, a tongue to the dumbe, counsell to the simple, a Patron to the poore, a bulwark of iustice to all? Iob 29.
What an honour was it for Job both to be, and to be accounted so just, to be reverenced of old and young, to be loved of the good, feared of the evil, to be eyes to the blind, feet to the lame, a tongue to the dumb, counsel to the simple, a Patron to the poor, a bulwark of Justice to all? Job 29.
What an honour was it to Samuel, that in the confident integrity of his heart, he could say to all the people, Whose Oxe haue I taken? or whose Asse haue I taken? or whom haue I defrauded? whom haue I oppressed? or of whose hand haue I receiued any bribe to blind mine eyes therwith,
What an honour was it to Samuel, that in the confident integrity of his heart, he could say to all the people, Whose Ox have I taken? or whose Ass have I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I received any bribe to blind mine eyes therewith,
the people seeme blessed spirits, liuing in loue, in peace, in holinesse, and happinesse and the whole Common-wealth seemes a heauen vpon earth, full of sobrietie, iustice and godlinesse.
the people seem blessed spirits, living in love, in peace, in holiness, and happiness and the Whole Commonwealth seems a heaven upon earth, full of sobriety, Justice and godliness.
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Religion reformed, Peace vvell grounded, Monie reduced to the true valevv, a Navy vvell furnished in readinesse, Honour at Sea restored, Rebelliō extinguished, England for the space of fortie and fovvre yeeres most vvisely governed, inriched, and fortified;
Religion reformed, Peace well grounded, Monie reduced to the true valve, a Navy well furnished in readiness, Honour At Sea restored, Rebellion extinguished, England for the Molle of fortie and fovvre Years most wisely governed, enriched, and fortified;
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Scotland freed from the French, Fraunce relieved, Netherlands supported, Spaine avved, Ireland quieted, and the vvhole Globe of the Earth tvvise sayled round about.
Scotland freed from the French, France relieved, Netherlands supported, Spain awed, Ireland quieted, and the Whole Globe of the Earth twice sailed round about.
when if men haue no other capitall crime, Innocence shall not be accounted one: when all men dare serue one God after one and the selfe same manner deuoutly,
when if men have no other capital crime, Innocence shall not be accounted one: when all men Dare serve one God After one and the self same manner devoutly,
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and command the Creature, with this one easie and expresse prohibition not to eate of the fruite in the midst of the Garden, Sathan comes to the woman and like a Sophister perswades her, that if Man would eate thereof, he should be like God, knowing both good and euill.
and command the Creature, with this one easy and express prohibition not to eat of the fruit in the midst of the Garden, Sathan comes to the woman and like a Sophister persuades her, that if Man would eat thereof, he should be like God, knowing both good and evil.
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For they knevv that God vvas just, euen justice it selfe, and therefore as the sentence vvas gone out of his mouth, The day that thou shalt eate thereof, thou shalt dye the death, so the svvord of Iustice follovves to execute,
For they knew that God was just, even Justice it self, and Therefore as the sentence was gone out of his Mouth, The day that thou shalt eat thereof, thou shalt die the death, so the sword of justice follows to execute,
And thus vvee see hovv shame follovves sinne naturally, and hovv till man had sinned there vvas no shame, but now Pudor est timor justae vituperationis, Shame is a feare of a just reprehension;
And thus we see how shame follows sin naturally, and how till man had sinned there was no shame, but now Pudor est timor Justae vituperationis, Shame is a Fear of a just reprehension;
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2. Looke into hell; see the sinne of Diues repayd vvith Shame, and that according to the rule of justice Lege Talionis. He beg'd a drop of water and could not haue it,
2. Look into hell; see the sin of Diues repaid with Shame, and that according to the Rule of Justice Lege Talionis. He begged a drop of water and could not have it,
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Pro. 21. 21. The righteous (saith our Sauiour) shall then shine forth as the Sunne, in the Kingdome of their Father Mat. 13. 43. And those that exceed in justice heere, shall exceed in glory hereafter as one starre exceedes an other in splendor.
Pro 21. 21. The righteous (Says our Saviour) shall then shine forth as the Sun, in the Kingdom of their Father Mathew 13. 43. And those that exceed in Justice Here, shall exceed in glory hereafter as one star exceeds an other in splendour.
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as from the lord of all, to become a beggar, a rogue, a vagabond, marked out to future punishment for fore-going sinne? And yet more base, of fugitiues the most cowardly, to feare (as the Psalmist faith,) where there is no cause of feare, to feare the winde amongst the leaues (as his father Adam did) nay to feare the childe vnborne,
as from the lord of all, to become a beggar, a rogue, a vagabond, marked out to future punishment for foregoing sin? And yet more base, of fugitives the most cowardly, to Fear (as the Psalmist faith,) where there is no cause of Fear, to Fear the wind among the leaves (as his father Adam did) nay to Fear the child unborn,
there is yet none borne to finde thee, to feare thee, and vvhen they shalbe borne wilt thou be afrayde of euery one? of euery childe? of euery weake woman? of euery one? Nay vvhen one hath kild thee, art thou still afrayde that euery one should kill thee by turnes, that euery one that finds thee should kill thee? O see the extent of hell vpon earth where torment is endles and infinite, see the lamentable case of a sinner in despayre, who hath falne from instice, he is afrayde of God,
there is yet none born to find thee, to Fear thee, and when they shall born wilt thou be afraid of every one? of every child? of every weak woman? of every one? Nay when one hath killed thee, art thou still afraid that every one should kill thee by turns, that every one that finds thee should kill thee? O see the extent of hell upon earth where torment is endless and infinite, see the lamentable case of a sinner in despair, who hath fallen from Justice, he is afraid of God,
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and so of euery creature of God, afrayde of euery man, of euery woman, and that successiuely, eternally of euery lease, of euery shaddow, of euery imagination;
and so of every creature of God, afraid of every man, of every woman, and that successively, eternally of every lease, of every shadow, of every imagination;
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and vvhen Moses and all Israel were weeping and mourning for their sinnes? And what a glory was it to Phineas for his zeale in the execution of iustice, to haue the perpetuall Priesthood conferred vpon him, to haue his act of iustice stiled a prayer, & to haue it not only imputed vnto himselfe for righteousnes,
and when Moses and all Israel were weeping and mourning for their Sins? And what a glory was it to Phinehas for his zeal in the execution of Justice, to have the perpetual Priesthood conferred upon him, to have his act of Justice styled a prayer, & to have it not only imputed unto himself for righteousness,
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This Balaam knew well, when he taught Balaack to lay a stumbling blocke before the Israelites to cause them sinne, that so shame might follow Reuel. 2. 14. This Phineas knew well, who therefore remoued the stumbling blocke, that Iustice being executed, the Nation might be exalted.
This balaam knew well, when he taught Balaam to lay a stumbling block before the Israelites to cause them sin, that so shame might follow Revel. 2. 14. This Phinehas knew well, who Therefore removed the stumbling block, that justice being executed, the nation might be exalted.
Psal: 106. 30. The stumbling blocke heere layd was Adultery and Idolatry. The Lord therefore in his mercy keepe vs from ioyning in marriage with Idolaters: since wee see temporall fornication brings in spirituall;
Psalm: 106. 30. The stumbling block Here laid was Adultery and Idolatry. The Lord Therefore in his mercy keep us from joining in marriage with Idolaters: since we see temporal fornication brings in spiritual;
What a shame was it for Elyes sonnes who should haue dehorted others from sinne, to be the ring-leaders to sin? & whilst they should haue compelled others to come in, forced them out of Gods house by their scandalous offences? And thus by their irregularity to occasion the losse of the Arke of God, the vntimely death of their good old father,
What a shame was it for Ely's Sons who should have dehorted Others from sin, to be the ringleaders to since? & while they should have compelled Others to come in, forced them out of God's house by their scandalous offences? And thus by their irregularity to occasion the loss of the Ark of God, the untimely death of their good old father,
and the ouer-hasty trauell of a passionate and affectionate wife, who dying, named the sonne of her sorrow Ichabod, to witnesse, that Glory was departed from Israel, and shame was like sodainely to follow for their sinne. 1. Sam. 4.
and the overhasty travel of a passionate and affectionate wife, who dying, nam the son of her sorrow ichabod, to witness, that Glory was departed from Israel, and shame was like suddenly to follow for their sin. 1. Sam. 4.
and whereas he should haue punished others for sinning, to draw others to sinne, by precept and example? And to be branded with a superlatiue shame, That he was the man who made Israel to sinne? Yea to haue a curse denounced against him and his seed, That they should bee remoued as doung:
and whereas he should have punished Others for sinning, to draw Others to sin, by precept and Exampl? And to be branded with a superlative shame, That he was the man who made Israel to sin? Yea to have a curse denounced against him and his seed, That they should be removed as dung:
so the Kingdome was deuided, &c. Thus he made large experience of his owne principles, and saw truly by tryall, what he foresaw by wisedome, That iustice exalteth a nation,
so the Kingdom was divided, etc. Thus he made large experience of his own principles, and saw truly by trial, what he foresaw by Wisdom, That Justice Exalteth a Nation,
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that the king had vndertaken the Protection of Bohemia, or the prince the conquest of Fraunce, so that now the old way vvere set vvide open, to honor this Land by the sword,
that the King had undertaken the Protection of Bohemia, or the Prince the conquest of France, so that now the old Way were Set wide open, to honour this Land by the sword,
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I will do what belongs vnto me, to direct you the right vvay, arme you to these warres, leauing the successe to God and to the Magistrate, vvho beares not the sword in vaine,
I will do what belongs unto me, to Direct you the right Way, arm you to these wars, leaving the success to God and to the Magistrate, who bears not the sword in vain,
Such as doubt of the generall truth of these Aphorismes, notwithstanding all that hath beene said, I referre them ouer to reade at their leisures the 26. Chapter of Leuiticus, vvhere they shall see this argument handled at large, to the clearing of euery doubt,
Such as doubt of the general truth of these Aphorisms, notwithstanding all that hath been said, I refer them over to read At their leisures the 26. Chapter of Leviticus, where they shall see this argument handled At large, to the clearing of every doubt,
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namely, 1. the Iudge, 2. the Plaintife, 3. the Defendant, 4. the Witnesses. For cuery cause consists of these foure parts or parties. 1. For the Iudge.
namely, 1. the Judge, 2. the Plaintiff, 3. the Defendant, 4. the Witnesses. For cuery cause consists of these foure parts or parties. 1. For the Judge.
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Salomon the Preacher was King in Ierusalem, Eccl. 1. 1. As therefore he gaue good charges like a Preacher, hee looked that his Officers should discharge and execute his Lawes and Canons like a King.
Solomon the Preacher was King in Ierusalem, Ecclesiastes 1. 1. As Therefore he gave good charges like a Preacher, he looked that his Officers should discharge and execute his Laws and Canonas like a King.
And then by swift motion, by swift execution, heate the coldnesse of our Climate, stirre vp our zeale, ripen our late fruites, dry vp our drunken sinne, whose inundation makes vs barren, vnfruitfull,
And then by swift motion, by swift execution, heat the coldness of our Climate, stir up our zeal, ripen our late fruits, dry up our drunken sin, whose inundation makes us barren, unfruitful,
Iudges therefore ought to beware, that not onely themselues be innocent, but that their Fauourites, (O farre be that name from a Iudge, let Vertue and Iustice be onely his Fauourites ) their Shadowes, their Followers I meane, be cleane-hearted, and cleane-handed too;
Judges Therefore ought to beware, that not only themselves be innocent, but that their Favourites, (Oh Far be that name from a Judge, let Virtue and justice be only his Favourites) their Shadows, their Followers I mean, be cleane-hearted, and cleane-handed too;
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Before I part from this party, I must speake to the Iustice of Peace, who is an Appendix to this large Patent of Iustice, though somewhat abridged of late.
Before I part from this party, I must speak to the justice of Peace, who is an Appendix to this large Patent of justice, though somewhat abridged of late.
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First, that he be carefull to binde his wife to the Peace, his children to the good behauiour, that they intermeddle not with affaires of the Commonwealth vncalled,
First, that he be careful to bind his wife to the Peace, his children to the good behaviour, that they intermeddle not with affairs of the Commonwealth uncalled,
Thirdly and lastly, since Proiectors haue eased him in his Office, and set vp Alehouses (those schooles of misrule) vnder the authoritie of the broad Seale,
Thirdly and lastly, since Projectors have eased him in his Office, and Set up Alehouses (those Schools of misrule) under the Authority of the broad Seal,
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The second person is the Plaintife; the third person is the Defendant: both these we vvill ioyne together vpon one yssue for therefore they come hither.
The second person is the Plaintiff; the third person is the Defendant: both these we will join together upon one issue for Therefore they come hither.
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or their next discreetest neighbours, who are ready to doe for them without charge, what must be here done perhaps by Twelue lesse sufficient men after all their expences.
or their next discreetest neighbours, who Are ready to do for them without charge, what must be Here done perhaps by Twelue less sufficient men After all their expenses.
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Or lastly, if hee be (as too often he is) a good-fellow Parson, (as they style him) that is, a Flie in euery cup, a Flea in euery companie, skipping from the pot to the pulpit:
Or lastly, if he be (as too often he is) a Goodfellow Parson, (as they style him) that is, a Fly in every cup, a Flay in every company, skipping from the pot to the pulpit:
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hauing shamed and stayned, and dishonored the dignity of his Priesthoode, and so worthily lost all respect and reuerence due to his person and calling.
having shamed and stained, and dishonoured the dignity of his Priesthood, and so worthily lost all respect and Reverence due to his person and calling.
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You learned Gentlemen are the eldest sonnes of the Lawe, the profest followers and seruants of Iustice. Is it not therefore a shame that in this Country where you most abound, most suites abound,
You learned Gentlemen Are the eldest Sons of the Law, the professed followers and Servants of Justice Is it not Therefore a shame that in this Country where you most abound, most suits abound,
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as if you bred diseases and did not take care to cure them? Giue me leaue, I beseech you, all free and generous minds amongst you, to scoure off the rust which canker-frets your noble profession, that so no spots may be seene to blemish your honors;
as if you bred diseases and did not take care to cure them? Give me leave, I beseech you, all free and generous minds among you, to scour off the rust which canker-frets your noble profession, that so no spots may be seen to blemish your honours;
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But is not this a shame (I appeale to the best of you) that a man should sell himselfe for a Fee (as Achab sold himselfe to worke wickednes) or let himselfe out for an hower or two to boulster out an vniust action,
But is not this a shame (I appeal to the best of you) that a man should fell himself for a Fee (as Ahab sold himself to work wickedness) or let himself out for an hour or two to bolster out an unjust actium,
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or an orphane, or a poore simple man, at least assuredly against an innocent? Nay, is it not a shame to be seen to haue a hand in such causes, much more to giue counsel & countenāce to such persōs for the aduantage of such causes? to vse all art,
or an orphan, or a poor simple man, At least assuredly against an innocent? Nay, is it not a shame to be seen to have a hand in such Causes, much more to give counsel & countenance to such Persons for the advantage of such Causes? to use all art,
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For if stickgatherers were punished who wrought to supply their necessities, and Manna (Angels food, a Sacrament of Christ) might not be gathered on that day; then how shall they escape;
For if stickgatherers were punished who wrought to supply their necessities, and Manna (Angels food, a Sacrament of christ) might not be gathered on that day; then how shall they escape;
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and impiously to defend vniust causes, to oppose charitable actions, to ouerthrow pious works, and to gather wealth for the maintenance of ryot, excesse,
and impiously to defend unjust Causes, to oppose charitable actions, to overthrow pious works, and to gather wealth for the maintenance of riot, excess,
And I haue heard some of the vvisest sort say, that if your Honors vvould bee pleased to take an exact roule and accompt of such presentments as are brought and found before you this Assises,
And I have herd Some of the Wisest sort say, that if your Honours would be pleased to take an exact roll and account of such presentments as Are brought and found before you this Assizes,
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and though now you bee not sensible of the sore, it will fester, and you shall then feele it most when there vvilbe found no plaister to cure it. 2. Secondly, you offend against the innocent, whom you hurt and ouerthrow. 3. Thirdly, you offend against the Iudge whom you misleade to do iniustice. 4. Fourthly, you offend against God, whom you contemne, taking his blessed Name in vaine,
and though now you be not sensible of the soar, it will fester, and you shall then feel it most when there will be found no plaster to cure it. 2. Secondly, you offend against the innocent, whom you hurt and overthrow. 3. Thirdly, you offend against the Judge whom you mislead to do injustice. 4. Fourthly, you offend against God, whom you contemn, taking his blessed Name in vain
What a dignitie is it to bee eyes and eares to these great Officers? nay, to bee (as it were) ioyned in commission vvith them to punish sinne, to execute iustice? As therefore you thinke it a shame in any of them, vvhere you see,
What a dignity is it to be eyes and ears to these great Officers? nay, to be (as it were) joined in commission with them to Punish sin, to execute Justice? As Therefore you think it a shame in any of them, where you see,
But if you neglect this, being slouthfull and idle your selues, and euery one shifting off the worke from his owne shoulders, posting it from one to another, (as men rather desirous to pleasure an euill neighbour,
But if you neglect this, being slothful and idle your selves, and every one shifting off the work from his own shoulders, posting it from one to Another, (as men rather desirous to pleasure an evil neighbour,
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and the like Vermine, suffered to digge and harbour vnder the walles and houses thereof. For Iustice exalteth a Nation, but sinne is a shame to any people.
and the like Vermin, suffered to dig and harbour under the walls and houses thereof. For justice Exalteth a nation, but sin is a shame to any people.
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should thinke the matter nothing concernes them, vvho are neither Iudges, nor Plaintifes, nor Defendants, nor witnesses, I must before I conclude, say something to all in generall.
should think the matter nothing concerns them, who Are neither Judges, nor Plaintiffs, nor Defendants, nor Witnesses, I must before I conclude, say something to all in general.
1. First, inquire and consider whether this Nation of ours stands now in as honorable termes with other Nations in the eye of the world, as it had wont:
1. First, inquire and Consider whither this nation of ours Stands now in as honourable terms with other nations in the eye of the world, as it had wont:
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such as are blasphemie, the prophanation of the Lords day, drunkennesse, murther, and the like; or some crying sinnes committed with an high hand, as if they were vertues;
such as Are blasphemy, the profanation of the lords day, Drunkenness, murder, and the like; or Some crying Sins committed with an high hand, as if they were Virtues;
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For Iustice and Honour haue relation each to other, and so hath Sinne and Shame: if wee be iust we are glorious; if wee be glorious, we are iust: If we be sinfull, we are shamefull; if we be shamefull, we are sinfull.
For justice and Honour have Relation each to other, and so hath Sin and Shame: if we be just we Are glorious; if we be glorious, we Are just: If we be sinful, we Are shameful; if we be shameful, we Are sinful.
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But if (being no publike person) hee cannot by Iustice exalt a Nation, yet by abstaining from sinne, hee may bee one of the ten to preserue a people from shame, as Lot had done Sodome,
But if (being no public person) he cannot by justice exalt a nation, yet by abstaining from sin, he may be one of the ten to preserve a people from shame, as Lot had done Sodom,
Looke then abroad, defraude not others for thine owne advantage; sell not heauen for earth. Thinke when thou art weighing of commodities, thou art weighing of thy soule;
Look then abroad, defraud not Others for thine own advantage; fell not heaven for earth. Think when thou art weighing of commodities, thou art weighing of thy soul;
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the scale of Iustice is in thy hand, and if thou addest to thy sinne for gaine, thou addest to thy shame for losse. Thinke when thou art measuring thy Wares, thou art measuring thy Iustice, and so thy glory.
the scale of justice is in thy hand, and if thou addest to thy sin for gain, thou addest to thy shame for loss. Think when thou art measuring thy Wares, thou art measuring thy justice, and so thy glory.
The second marriage is betwixt Sinne and Shame: where therefore vve finde Sinne in vvhatsoeuer person, high or low, rich or poore, let vs send his wife Shame to beare him company;
The second marriage is betwixt Sin and Shame: where Therefore we find Sin in whatsoever person, high or low, rich or poor, let us send his wife Shame to bear him company;
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But haue we done thus? haue we bin thus iust to giue euery sinne his proper shame? haue not, many husbands amongst vs lost their prerogatiues with Adam, and suffered their wiues to ouer-rule them without shame? Hath not Euah ioyned with Sathan against God to make her husband great? And hath not Iesabell painted,
But have we done thus? have we been thus just to give every sin his proper shame? have not, many Husbands among us lost their prerogatives with Adam, and suffered their wives to overrule them without shame? Hath not Eve joined with Sathan against God to make her husband great? And hath not Jezebel painted,
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and all without shame? Hath not Noah discouered his nakednes, & Lot committed incest in their drunken fits? Hath not the sonnes of Ely made marchandice of sacred things? And the sonnes of Samuel sold Iustice and judgement? and both exceeded in euill as their fathers in good,
and all without shame? Hath not Noah discovered his nakedness, & Lot committed Incest in their drunken fits? Hath not the Sons of Ely made merchandise of sacred things? And the Sons of Samuel sold justice and judgement? and both exceeded in evil as their Father's in good,
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and all without shame? I haue no presidents in the Scripture to expostulate further with this froward generation. Some sinnes whi•h we practise are too abhord to find matches,
and all without shame? I have no Presidents in the Scripture to expostulate further with this froward generation. some Sins whi•h we practise Are too abhorred to find Matches,
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or in their debosht swaggering and most ruffian-like carriage? Nay, is either sexe ashamed thus accoutred, to confront the Pulpit, which should better instruct them,
or in their deboshed swaggering and most ruffianlike carriage? Nay, is either sex ashamed thus accoutered, to confront the Pulpit, which should better instruct them,
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or outface the bench of Iustice, which should shame and correct them for these abhominations? Is any man ashamed to be an vsurer or an oppressor? Nay, is it not rather a shame that only for lacke of mony and meanes, not for lacke of good will, wee are not all such? Is any man ashamed to be sacrilegious? Nay, is there any other sacriledge knowne,
or outface the bench of justice, which should shame and correct them for these abominations? Is any man ashamed to be an usurer or an oppressor? Nay, is it not rather a shame that only for lack of money and means, not for lack of good will, we Are not all such? Is any man ashamed to be sacrilegious? Nay, is there any other sacrilege known,
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and then by consequence to blaspheme, as the Sodomites would haue forced the Angels to sinne? Briefly, there is no act that know whereof to be ashamed,
and then by consequence to Blaspheme, as the Sodomites would have forced the Angels to sin? Briefly, there is no act that know whereof to be ashamed,
when now with vs shame is of so sleight account, that did not paine follow vnlawfull pleasure, few or none vvould abstaine from any sinne for any shame. Indeed shame had vvont to be such a punishment,
when now with us shame is of so sleight account, that did not pain follow unlawful pleasure, few or none would abstain from any sin for any shame. Indeed shame had wont to be such a punishment,
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then to flie with shame and dishonor before men; yea Saul himselfe, when his Kingdome was rent from him, desired Samuel, yet to honour him before the people ;
then to fly with shame and dishonour before men; yea Saul himself, when his Kingdom was rend from him, desired Samuel, yet to honour him before the people;
God hath seuered Iustice and Shame, and Sinne and Honour, doe vve keepe them thus seuered? O no! vvee haue found a way to make a nullity of this marriage betwixt Iustice and Honour; and vvee haue married Iustice to Shame, and Sinne to Honour.
God hath severed justice and Shame, and Sin and Honour, do we keep them thus severed? O no! we have found a Way to make a nullity of this marriage betwixt justice and Honour; and we have married justice to Shame, and Sin to Honour.
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as if vve called him a rude, melancholy, and vnsociable dolt? If vve say, he is a iust man like Iob, is it not intended as if vve had said, Hee is a simple silly fellow, vnfit to deale in the vvorld? And if we say, He is a holy sanctified person;
as if we called him a rude, melancholy, and unsociable dolt? If we say, he is a just man like Job, is it not intended as if we had said, He is a simple silly fellow, unfit to deal in the world? And if we say, He is a holy sanctified person;
and set vpon the Market-hill with this word of Iudas in their Mouthes, Quid dabitis? what will you giue me? what will you giue me and you shalbe a Knight, a Lord,
and Set upon the Market-hill with this word of Iudas in their Mouths, Quid dabitis? what will you give me? what will you give me and you shall a Knight, a Lord,
though our practise cals it, wisedome, policy, and Iustice. Yet how hard is honor got without this hooke? and what preferment need that man despayre of, who hath this baite,
though our practice calls it, Wisdom, policy, and Justice Yet how hard is honour god without this hook? and what preferment need that man despair of, who hath this bait,
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Lastly, as we had before two marriages, and two separations, so wee haue in this text two oppositions; the first, betwixt Iustice and sinne, the second, betwixt Shame and Honor, as betwixt light and darkenesse, truth and falsehoode, white and blacke, God and Sathan, hell and heauen.
Lastly, as we had before two marriages, and two separations, so we have in this text two oppositions; the First, betwixt justice and sin, the second, betwixt Shame and Honour, as betwixt Light and darkness, truth and falsehood, white and black, God and Sathan, hell and heaven.
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The best men may haue their heeles bruised and trodden on by Sathan, sometime be ouertaken by sinne: (Euen holy Dauid tooke a nap, holy Paule himselfe felt a sting in the flesh, vaine-glory began to puffe him vp out of the consideration of his knowledge, zeale labor, and heauenly reuelations;
The best men may have their heals Bruised and trodden on by Sathan, sometime be overtaken by sin: (Even holy David took a nap, holy Paul himself felt a sting in the Flesh, vainglory began to puff him up out of the consideration of his knowledge, zeal labour, and heavenly revelations;
the Messenger of Sathan was then sent to buffet him to humility.) But let not Sathan breake our heads, no not with oyle, with applauses, with glibbe and smooth sinnes, petty-seeming sinnes, sinnes like vertues;
the Messenger of Sathan was then sent to buffet him to humility.) But let not Sathan break our Heads, no not with oil, with applauses, with glib and smooth Sins, petty-seeming Sins, Sins like Virtues;
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Wee outdrab the Italian, out-drinke the Dutch, out-braue the Frenchman, out-brag the Spaniard. Surely, as wee out-act these in sinne wee must out-suffer these in shame; and is it not a shame wee should doe so? wee that know so much more then they doe? wee that liue in the cleare light of the Gospell? wee that goe euery day to Church to heare Sermons, with Bibles in our hands, vnder our armes, in our pockets? when they heare no Sermons perhaps but once a quarter, perhaps but once a yeere & that at Lent;
we outdrab the Italian, out-drinke the Dutch, outbrave the Frenchman, outbrag the Spaniard. Surely, as we outact these in sin we must outsuffer these in shame; and is it not a shame we should do so? we that know so much more then they do? we that live in the clear Light of the Gospel? we that go every day to Church to hear Sermons, with Bibles in our hands, under our arms, in our pockets? when they hear no Sermons perhaps but once a quarter, perhaps but once a year & that At Lent;
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Shame followes sinne; it is all the Inheritance that Sathan giues his children (except paine) as an increase to the portion. Honor belong to legitimates:
Shame follows sin; it is all the Inheritance that Sathan gives his children (except pain) as an increase to the portion. Honour belong to legitimates:
Of his infinite mercy graunt vnto vs for his Sonnes sake Christ Iesus, Our Iustice, our righteousnes, our sacrific e for sinne, our Preseruer, Redeemer, and Saiuour from shame:
Of his infinite mercy grant unto us for his Sons sake christ Iesus, Our justice, our righteousness, our sacrific e for sin, our Preserver, Redeemer, and Saviour from shame:
He was naked and not ashamed, for being framed by so perfect a workman, and formed after thy image, the image of perfection, he knew that there was nothing within him,
He was naked and not ashamed, for being framed by so perfect a workman, and formed After thy image, the image of perfection, he knew that there was nothing within him,
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And thus vainely and foolishly to neglect the rule of himselfe and the inferiour Creatures in justice (contrarie to thy commaund) and to affect the tree of knowledge of good and evill which thou hadst only forbidden him.
And thus vainly and foolishly to neglect the Rule of himself and the inferior Creatures in Justice (contrary to thy command) and to affect the tree of knowledge of good and evil which thou Hadst only forbidden him.
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So that his wisdome became foolish subtiltie; his beautie, painted vglinesse; his love, lustfull vncharitablenesse; his justice, extreame injurie and vnrighteousnes;
So that his Wisdom became foolish subtlety; his beauty, painted ugliness; his love, lustful uncharitableness; his Justice, extreme injury and unrighteousness;
And now as before thou didst cast Sathan out of Heaven for pride (where no vncleane thing can stay or enter) so didst thou eject man out of Paradice without hope of other inheritance (for him and all his wretched posteritie) then hell which he had deserved and wee in him.
And now as before thou didst cast Sathan out of Heaven for pride (where no unclean thing can stay or enter) so didst thou eject man out of Paradise without hope of other inheritance (for him and all his wretched posterity) then hell which he had deserved and we in him.
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And that Sathans envie might be more exasperated (as a punishment vnto himselfe, a glory vnto thee) that which he intended for our curse thou hast turned to our crowne,
And that Satan's envy might be more exasperated (as a punishment unto himself, a glory unto thee) that which he intended for our curse thou hast turned to our crown,
by the humble and patient sufferance of worldly wisdome to beguile and flowte vs, of corporall beautie to contemne and deface vs, of carnall love to reiect and scorne vs, of politique justice to persecute and martyr vs, of superstitious and ydolatrous holinesse to shun and abhorre vs, of devillish Atheisme to deride and abuse vs:
by the humble and patient sufferance of worldly Wisdom to beguile and flout us, of corporal beauty to contemn and deface us, of carnal love to reject and scorn us, of politic Justice to persecute and martyr us, of superstitious and ydolatrous holiness to shun and abhor us, of devilish Atheism to deride and abuse us:
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whilest wee know and rest assured, that thou, who workest all things for the best for thine elect, thy poore distressed and dispersed little flocke, beholdest all this,
whilst we know and rest assured, that thou, who workest all things for the best for thine elect, thy poor distressed and dispersed little flock, Beholdest all this,
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and takest care for Lillies to cloth them, for Ravens to feed them, for Sparrowes to house them, that madest an Arke for preservation of fowles and beasts and creeping things, that numbrest the hayres of our heads,
and Takest care for Lilies to cloth them, for Ravens to feed them, for Sparrows to house them, that Madest an Ark for preservation of fowls and beasts and creeping things, that numbrest the hairs of our Heads,
nor things present, nor things to come, nor height, nor depth, nor any other creature, shalbe able to separate vs from thy love, vvhich is in Christ IESVS our Lord.
nor things present, nor things to come, nor height, nor depth, nor any other creature, shall able to separate us from thy love, which is in christ JESUS our Lord.
In assurance of which love, wee comend vnto thee not only our selves, but all that have written their names vpon the crosse of thy Sonne, especially our Sovereigne the King of great Brittaine, whom thou hast honored with the style of Defender of the Faith, and to this end made Antichrist (like Balaam and Caiphas) prophecie his owne overthrow, in conferring that title.
In assurance of which love, we commend unto thee not only our selves, but all that have written their names upon the cross of thy Son, especially our Sovereign the King of great Britain, whom thou hast honoured with the style of Defender of the Faith, and to this end made Antichrist (like balaam and Caiaphas) prophecy his own overthrow, in conferring that title.
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O Lord, as thou hast honored him with it, and enabled him towards the performing of that duty more then others, annoynting him vvith the oyle of Science above his fellovves, so inflame his heart with true zeale and courage,
O Lord, as thou hast honoured him with it, and enabled him towards the performing of that duty more then Others, anointing him with the oil of Science above his Fellows, so inflame his heart with true zeal and courage,
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Blesse the Prince, and remember where he is, in a wildernesse of temptations, as thine owne Sonne was, from whence none but thy divine hand can bring him off safe.
Bless the Prince, and Remember where he is, in a Wilderness of temptations, as thine own Son was, from whence none but thy divine hand can bring him off safe.
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Let it be thy glory by babes and sucklings to confound those mightie Potentates; and the more Superstition and Idolatrie he beholds, the more let him abhorre it;
Let it be thy glory by babes and sucklings to confound those mighty Potentates; and the more Superstition and Idolatry he beholds, the more let him abhor it;
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Keepe him [ O Lord ] safe for vs, and returne him, in thy good time, safe to vs, and hasten that time, O Lord, wee beseech thee, thereby to free our panting hearts from feare.
Keep him [ O Lord ] safe for us, and return him, in thy good time, safe to us, and hasten that time, Oh Lord, we beseech thee, thereby to free our panting hearts from Fear.
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restore to them what they haue lost, what Sathan ānd his associates, the Sabeans and Chaldeans, or men more cursed and cruell, haue taken away from them;
restore to them what they have lost, what Sathan amnd his associates, the Sabeans and Chaldeans, or men more cursed and cruel, have taken away from them;
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so verifie it in these thy servants, that their example may be brought as a president in future ages to prove, that truth by experience which the Psalmist wils vs to observe in the course of our pilgrimage.
so verify it in these thy Servants, that their Exampl may be brought as a president in future ages to prove, that truth by experience which the Psalmist wills us to observe in the course of our pilgrimage.
Blesse the whole State with vnitie, and continue verity amongst them, and restore to them that prosperity which their sinnes have provoked thee to take away,
Bless the Whole State with unity, and continue verity among them, and restore to them that Prosperity which their Sins have provoked thee to take away,
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Turne thy face towards them, and turne their hearts towards thee, and turne the expectation and endevour of their enemies and thine to shame, follie and confusion, That the heathen may not Psal. 79. 1•. say, vvhere is novv their God. FINIS.
Turn thy face towards them, and turn their hearts towards thee, and turn the expectation and endeavour of their enemies and thine to shame, folly and confusion, That the heathen may not Psalm 79. 1•. say, where is now their God. FINIS.
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