A sermon preach'd before the King and Queen, upon the second Sunday in Advent, being the fifth of December, 1686 by the Reverend Father Dom. Philip Ellis ...
A SERMON Preach'd before the King & Queen Upon the second Sunday in Advent, being the fifth of December, 1686. MATTH. 11.2. Joannes in vinculis. John in Prison.
A SERMON Preached before the King & Queen Upon the second Sunday in Advent, being the fifth of December, 1686. MATTHEW. 11.2. Joannes in vinculis. John in Prison.
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STrange surprizing News, (Sacred Majesty) John in Prison. John the Child of Prayer, the gift and darling of Heaven, the mighty subject of an Angels Embassie, himself an Angel, and is he in Prison? John fill'd with the Holy Ghost in the very Womb, filling his Mother with Prophecy,
STrange surprising News, (Sacred Majesty) John in Prison. John the Child of Prayer, the gift and darling of Heaven, the mighty Subject of an Angels Embassy, himself an Angel, and is he in Prison? John filled with the Holy Ghost in the very Womb, filling his Mother with Prophecy,
and all people with Admiration, as soon as he appeared in the world, and is he in Chains? Is this the Character of the greatest Man who ever rose among the Sons of Women? Is this the Herald, the Precursor sent to prepare the Messiah 's way in the Spirit and Power of Elias? But he is tamely seiz'd, and committed to Goal,
and all people with Admiration, as soon as he appeared in the world, and is he in Chains? Is this the Character of the greatest Man who ever rose among the Sons of Women? Is this the Herald, the Precursor sent to prepare the Messiah is Way in the Spirit and Power of Elias? But he is tamely seized, and committed to Goal,
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Is this the powerful Man who was to convert the hearts of the Fathers to the Children, and the Disobedient to the Wisdom of the Just? I should not have wondered at his Fathers incredulity, had he foreseen the passage of this day;
Is this the powerful Man who was to convert the hearts of the Father's to the Children, and the Disobedient to the Wisdom of the Just? I should not have wondered At his Father's incredulity, had he foreseen the passage of this day;
who would doubt but as a Councellour and a Friend? and so the Evangelist goes on, audito eo multa faciebat, he did many things by his advice, and heard him gladly. So far 'tis very well; 'tis what we expected.
who would doubt but as a Counselor and a Friend? and so the Evangelist Goes on, Audito eo Multa faciebat, he did many things by his Advice, and herd him gladly. So Far it's very well; it's what we expected.
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so serviceable to the Publick, so just, so holy and inoffensive in his Private capacity? The Gospel being but an Abridgement of Transactions, sets down only the immediate cause, the immediate provocation,
so serviceable to the Public, so just, so holy and inoffensive in his Private capacity? The Gospel being but an Abridgement of Transactions, sets down only the immediate cause, the immediate provocation,
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because, saies St. Luke, Herod the Tetrarch was reproved by him, cum corriperetur ab eo, for Herodias his Brothers Wife, ( because he had Married her, saies St. Mark, his Brother being yet alive,) and for all the evils which he had done.
Because, Says Saint Lycia, Herod the Tetrarch was reproved by him, cum corriperetur ab eo, for Herodias his Brother's Wife, (Because he had Married her, Says Saint Mark, his Brother being yet alive,) and for all the evils which he had done.
and a Government noted for many Injustices, pretended to ground their politick and irreligious suspition, that it would be of dangerous consequence; a general reason for every thing one has a mind to obstruct,
and a Government noted for many Injustices, pretended to ground their politic and irreligious suspicion, that it would be of dangerous consequence; a general reason for every thing one has a mind to obstruct,
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That it was not yet time to suffer such Doctrine to be preached, nè novi aliquid fiat, as the Historian continues, least it should cause some disturbance in the State;
That it was not yet time to suffer such Doctrine to be preached, nè novi Aliquid fiat, as the Historian continues, least it should cause Some disturbance in the State;
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wherefore, saies he, upon this sole suspicion, not for any real ground of it, but upon the apprehension of consequences meerly imaginary, John began to decline in the Tetrarch 's favour, the Tetrarch began to fear whom he ceas'd to love;
Wherefore, Says he, upon this sole suspicion, not for any real ground of it, but upon the apprehension of consequences merely imaginary, John began to decline in the Tetrarch is favour, the Tetrarch began to Fear whom he ceased to love;
and essential to the Law of Christ, who came into the world, to publish his word to Jacob, his justice and judgments to Israel, when the Angel saluted the B. Virgin in the same terms we make our usual addresses to her,
and essential to the Law of christ, who Come into the world, to publish his word to Jacob, his Justice and Judgments to Israel, when the Angel saluted the B. Virgae in the same terms we make our usual Addresses to her,
IT is the first and greatest commendation of Justice, that it comprehends all virtues in it self, runs through every branch of the Divine and Humane Law,
IT is the First and greatest commendation of justice, that it comprehends all Virtues in it self, runs through every branch of the Divine and Humane Law,
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The Ancient Author of the Imperfect Work among those of St. John Chrysostom, ingeniously proposes Justice as the Vine, all other Virtues as the Branches which are vegetated and nourished with the Juice and Spirits, which are transmitted to them from this Mother-Stock. And what can be a greater eviction of this Truth,
The Ancient Author of the Imperfect Work among those of Saint John Chrysostom, ingeniously proposes justice as the Vine, all other Virtues as the Branches which Are vegetated and nourished with the Juice and Spirits, which Are transmitted to them from this Mother-Stock. And what can be a greater eviction of this Truth,
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than the Holy Ghost's generally using that Name for the perfection of all, and promiscuously for every Virtue? For when he would deliver the verbum breviatum, speak much of a Man in a little, a Panegyrick in a word, he calls him Just; Thus when he would raise in our minds a high esteem of Noe, he calls him a just and perfect man, Noe vir justus atque perfectus;
than the Holy Ghost's generally using that Name for the perfection of all, and promiscuously for every Virtue? For when he would deliver the verbum breviatum, speak much of a Man in a little, a Panegyric in a word, he calls him Just; Thus when he would raise in our minds a high esteem of No, he calls him a just and perfect man, No vir justus atque perfectus;
when he had drawn the Portraict of our Redeemer, with his Government upon his Shoulder, to express his Sovereignty, he calls him Wonderful, for his Conduct; Councellor, for his Knowledge;
when he had drawn the Portrait of our Redeemer, with his Government upon his Shoulder, to express his Sovereignty, he calls him Wondered, for his Conduct; Councillor, for his Knowledge;
and this, saies he, is his Name, his Stile, Character and Property, vocabiter nomen ejus; all which he sums up elsewhere in one word, Dominus justus noster, our Lord, our King the Just.
and this, Says he, is his Name, his Style, Character and Property, vocabiter Nome His; all which he sums up elsewhere in one word, Dominus justus Noster, our Lord, our King the Just.
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that Justice (as he speaks in Psalm 14.) is a compound of many virtues, and one active virtue does not make a virtue, una virtus activa non facit virtutem. How, Great Doctor!
that justice (as he speaks in Psalm 14.) is a compound of many Virtues, and one active virtue does not make a virtue, una virtus Active non facit virtutem. How, Great Doctor!
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But you are to observe that the Pulpit, in preaching Christianity, supposes Morality; as one who labours to beautifie and adorn a Fabrick, supposes the Foundation is well laid, otherwise it would be madness to spend his Time, his Mony and Industry upon a House which may likely fall upon his Head,
But you Are to observe that the Pulpit, in preaching Christianity, supposes Morality; as one who labours to beautify and adorn a Fabric, supposes the Foundation is well laid, otherwise it would be madness to spend his Time, his Money and Industry upon a House which may likely fallen upon his Head,
as it signifies a particular virtue, it is defin'd by Divines and Moralists, after Ulpian, constans & perpetua voluntas, jus suum cuique tribuendi, a constant and unchangeable Will,
as it signifies a particular virtue, it is defined by Divines and Moralists, After Ulpian, constans & perpetua Voluntas, jus suum cuique tribuendi, a constant and unchangeable Will,
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or Fidelity of Persons, which we call Distributive Jnstice: or performing that Service, which every one in his respective station is bound to exhibit to the Publick, which is termed Legal Justice, or restoring the Goods and Effects of another, which we have destroyed,
or Fidis of Persons, which we call Distributive Jnstice: or performing that Service, which every one in his respective station is bound to exhibit to the Public, which is termed Legal justice, or restoring the Goods and Effects of Another, which we have destroyed,
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and this not only by Committing, or doing wrong, but also by Omitting, or neglecting to do what we ought, neque minus omissione reddi hominem injustum quàm commissione, say the Divines;
and this not only by Committing, or doing wrong, but also by Omitting, or neglecting to do what we ought, neque minus omission reddi hominem injustum quàm commission, say the Divines;
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or notably prejudice it, by Detraction, Drollery Inventing or Dispersing Satyr, Imposing a False, or Revealing a Secret Crime, you have offended against Distributive Justice, which enacts honour to whom honour is due,
or notably prejudice it, by Detraction, Drollery Inventing or Dispersing Satyr, Imposing a False, or Revealing a Secret Crime, you have offended against Distributive justice, which enacts honour to whom honour is due,
and obliges you to Restitution, even with the peril of your own fame, under pain of being the Aversion of Mankind, hominum abominatio, saies the wise Man:
and obliges you to Restitution, even with the peril of your own fame, under pain of being the Aversion of Mankind, hominum abominatio, Says the wise Man:
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of being excluded from the common society of Men, cum Detractoribus nè comedas: This sin of Detraction, being one of those for which God delivers Men over to a reprobate sense,
of being excluded from the Common society of Men, cum Detractoribus nè comedas: This since of Detraction, being one of those for which God delivers Men over to a Reprobate sense,
as he did the Gentiles; Detractores, Deo odibiles, &c. For if one who has wrong'd another in his goods, is bound to repair the injury with the expence even of his own, (as all Men acknowledge;) with more reason shall he, who has committed a crime of a more heinous nature,
as he did the Gentiles; Detractors, God odibiles, etc. For if one who has wronged Another in his goods, is bound to repair the injury with the expense even of his own, (as all Men acknowledge;) with more reason shall he, who has committed a crime of a more heinous nature,
how came you to perswade your selves the obligation of restoring, should be less? If the person injured be sacred, it is not a Simple Defamation, but a Sacriledge;
how Come you to persuade your selves the obligation of restoring, should be less? If the person injured be sacred, it is not a Simple Defamation, but a Sacrilege;
Diis non detrahes, & Principi populi tui non maledices: Thou shalt not revile the Gods, nor speak evil of the Ruler of thy People; Exod. 22.28. Speak not evil one of another; James 4.11. In cogitatione tuâ Regi nè detrahas, Debase not the King in thy very thoughts, Wherefore then were you not afraid to speak evil of my Servant? Num. 12.8.
Dis non detrahes, & Principi People tui non maledices: Thou shalt not revile the God's, nor speak evil of the Ruler of thy People; Exod 22.28. Speak not evil one of Another; James 4.11. In cogitation tuâ King nè detrahas, Debase not the King in thy very thoughts, Wherefore then were you not afraid to speak evil of my Servant? Num. 12.8.
Thirdly, All acceptation of persons, whether in deciding differences between Man and Man, or in conferring real Honours, places of Trust and Preferment in the Common-wealth, is a violation of Distributive Justice, which obliges the Magistrate,
Thirdly, All acceptation of Persons, whither in deciding differences between Man and Man, or in conferring real Honours, places of Trust and Preferment in the Commonwealth, is a violation of Distributive justice, which obliges the Magistrate,
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nor to accept persons, but upon account of a greater desert, either of Service, or Capacity. In all other cases, that decision of St. James falls heavy upon Men in publick Employments;
nor to accept Persons, but upon account of a greater desert, either of Service, or Capacity. In all other cases, that decision of Saint James falls heavy upon Men in public Employments;
First, The Law of Nature, which is nothing but the in born Rudiments of Justice, prompting us to give every one, what in right and equity belongs to him; reddere vnicuique quod suum est: Merit and Retribution are Relatives;
First, The Law of Nature, which is nothing but thee in born Rudiments of justice, prompting us to give every one, what in right and equity belongs to him; reddere Everyone quod suum est: Merit and Retribution Are Relatives;
Publick service, and suffering for the Publick are of equal weight: they ballance each other when Justice holds the Scale, they deserve an equal Reward;
Public service, and suffering for the Public Are of equal weight: they balance each other when justice holds the Scale, they deserve an equal Reward;
as if he had said, If you do exclude persons whom you think deserving in your own judgement, either upon appearances, or the erring opinion even of the most, you will depart from Justice.
as if he had said, If you do exclude Persons whom you think deserving in your own judgement, either upon appearances, or the erring opinion even of the most, you will depart from justice.
or the brighter, yet imperfect and glimmering Light of the Mosaical. Wherefore St. James 2.1. seriously admonishes us to have a care That we do not hold the Faith of our Lord Jesus Christ, together with respect of persons, in personarum acceptione nolite possidere fidem Domini nostri Jesu Cbristi;
or the Brighter, yet imperfect and glimmering Light of the Mosaical. Wherefore Saint James 2.1. seriously admonishes us to have a care That we do not hold the Faith of our Lord jesus christ, together with respect of Persons, in personarum acception nolite possidere fidem Domini Our Jesu Cbristi;
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If he act ex officio, Justice and his Duty to the Publick Weal oblige him to delegate his Power to such as his own Judgement and Conscience represent to him as the most faithful and ablest Ministers:
If he act ex Officio, justice and his Duty to the Public Weal oblige him to delegate his Power to such as his own Judgement and Conscience represent to him as the most faithful and Ablest Ministers:
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and he is bound in Justice to put the Places which are in his Gift, not into such Hands as will give most for them, (which is Extortion upon the Publick) or are nearest related to him, (which is another sort of Bribery, that of Affection,) or will more espouse and advance his Interest, (which is but the Farming out an Office) but into such as will be most Honest, and Careful, and Circumspect:
and he is bound in justice to put the Places which Are in his Gift, not into such Hands as will give most for them, (which is Extortion upon the Public) or Are nearest related to him, (which is Another sort of Bribery, that of Affection,) or will more espouse and advance his Interest, (which is but the Farming out an Office) but into such as will be most Honest, and Careful, and Circumspect:
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because a Vicious Man can hardly be Just; for he wants the Divine Assistance, and bottoms his Honesty only upon Moral Virtue, which does very seldom bear up its Name in practice,
Because a Vicious Man can hardly be Just; for he Wants the Divine Assistance, and bottoms his Honesty only upon Moral Virtue, which does very seldom bear up its Name in practice,
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Wherefore the Holy Fathers and Divines, I think of all Religions within the Pale of Christianity, and I might take the Jew and the Gentile, the Rabbi and the Philosopher, into the number:
Wherefore the Holy Father's and Divines, I think of all Religions within the Pale of Christianity, and I might take the Jew and the Gentile, the Rabbi and the Philosopher, into the number:
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All Divines and Moralists, I say, unanimously agree, that such as employ men who are corrupt in their judgments, exacting upon the Poor, taking Bribes,
All Divines and Moralists, I say, unanimously agree, that such as employ men who Are corrupt in their Judgments, exacting upon the Poor, taking Bribes,
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It is time I proceed to Treat of it in the common sense and vulgar usage of the Word, which imports only one sort of Restitution, when another's Goods are unjustly taken or detain'd,
It is time I proceed to Treat of it in the Common sense and Vulgar usage of the Word, which imports only one sort of Restitution, when another's Goods Are unjustly taken or detained,
