A sermon preached at the parish-church of St. Mary Saviour's in Southwark, at the Lent-assizes, Feb. 28, 1671 before the honourable Sir Thomas Twisden, and Sir William Morton, His Majesties judges of assize, and at the request of Ellis Crisp, Esq., high sheriff of the county of Surrey / by Thomas Horton, D.D.
THere is nothing more comely, or amiable, then when Worth goes together with Honour, and when Places of Trust and Dignity meet with Persons of Faithfulness and Integrity for the managing and discharge of them, from whence they prove to be mutually acceptable, and advantagious one to the other.
THere is nothing more comely, or amiable, then when Worth Goes together with Honour, and when Places of Trust and Dignity meet with Persons of Faithfulness and Integrity for the managing and discharge of them, from whence they prove to be mutually acceptable, and advantageous one to the other.
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This is that which is observable of us in the carriage and scope of this Scripture which we have now before us, where Jehoshaphat the King of Judah finding it to be in some Respects requisite and necessary for Him to set up certain Officers of State, and to appoint Judges in the Land,
This is that which is observable of us in the carriage and scope of this Scripture which we have now before us, where Jehoshaphat the King of Judah finding it to be in Some Respects requisite and necessary for Him to Set up certain Officers of State, and to appoint Judges in the Land,
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for the better ruling and governing of his Kingdom under himself: He does not content himself only to appoint them their Places, but he is careful also to mind them of their Duties, and to provoke them to care and diligence in these places which were imposed upon them, and sustain'd by them:
for the better ruling and governing of his Kingdom under himself: He does not content himself only to appoint them their Places, but he is careful also to mind them of their Duties, and to provoke them to care and diligence in these places which were imposed upon them, and sustained by them:
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That they might be the better inabled to give their Charge to others, he first of all gives his Charge to them, and lays a very strict and solemn Injunction upon them.
That they might be the better enabled to give their Charge to Others, he First of all gives his Charge to them, and lays a very strict and solemn Injunction upon them.
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So as the one is in the nature of the Doctrine, the other of the Ʋse; And in this method and order shall I now with Gods gracious assistance take notice of them;
So as the one is in the nature of the Doctrine, the other of the Ʋse; And in this method and order shall I now with God's gracious assistance take notice of them;
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First, The simple Preposition. Secondly, The additional Amplification. The Preposition, that ye have in those words, Ye judge not for Man, but for the Lord.
First, The simple Preposition. Secondly, The additional Amplification. The Preposition, that you have in those words, You judge not for Man, but for the Lord.
First, By shewing how far the Judges do indeed judge or not judge for Man. Secondly, Shewing how far and in what respects they do judge for the Lord. For there is a Truth contained in both, being rightly stated and understood by us.
First, By showing how Far the Judges do indeed judge or not judge for Man. Secondly, Showing how Far and in what respects they do judge for the Lord. For there is a Truth contained in both, being rightly stated and understood by us.
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It is true, They are by Gods appointment chiefly, as we shall hear afterwards out of the Text, but they are by Man's also subordinately; and therefore even here in this present Scripture are said so to be.
It is true, They Are by God's appointment chiefly, as we shall hear afterwards out of the Text, but they Are by Man's also subordinately; and Therefore even Here in this present Scripture Are said so to be.
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In the verse immediately preceeding, namely, the fifth verse of this Chapter, it is said, That Jehoshaphat set up Judges in the Land, throughout all the fenced Cities of Judah, City by City.
In the verse immediately preceding, namely, the fifth verse of this Chapter, it is said, That Jehoshaphat Set up Judges in the Land, throughout all the fenced Cities of Judah, city by city.
And so Moses by the advice of Jethro, chose able men out of all Israel, and they judged the People at all Seasons, Exod. 18.25, 26. And so Samuel, upon the same account also he judged Israel all his Dayes,
And so Moses by the Advice of Jethro, chosen able men out of all Israel, and they judged the People At all Seasons, Exod 18.25, 26. And so Samuel, upon the same account also he judged Israel all his Days,
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Therefore expresly call'd in Scripture the Ordinance of Man, or Humane Creation, NONLATINALPHABET 1 Pet. 2.13, 14. Submit your selves to every Ordinance of Man,
Therefore expressly called in Scripture the Ordinance of Man, or Humane Creation, 1 Pet. 2.13, 14. Submit your selves to every Ordinance of Man,
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These Governors, amongst the rest, are the Judges, who are there described, from the main scope of their Office, in reference either to Punishment or to Reward.
These Governors, among the rest, Are the Judges, who Are there described, from the main scope of their Office, in Referente either to Punishment or to Reward.
Judges, and the Dispencers of Justice; they are of very great use and necessity in the life of Man, without which he could not well subsist or hold out in the World,
Judges, and the Dispencers of justice; they Are of very great use and necessity in the life of Man, without which he could not well subsist or hold out in the World,
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as that without Judgment and Justice, People would be ready to destroy both themselves and one another. Therefore we have very great cause to bless God for such as these, and to submit unto them, as being indeed our own greatest Interest and Accommodation:
as that without Judgement and justice, People would be ready to destroy both themselves and one Another. Therefore we have very great cause to bless God for such as these, and to submit unto them, as being indeed our own greatest Interest and Accommodation:
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Therefore the Apostle speaking of the Magistrate, sayes, He is the Minister of God to thee for good, Rom. 13.4. that is, he is so by his Place and Office in the proper nature and scope of it.
Therefore the Apostle speaking of the Magistrate, Says, He is the Minister of God to thee for good, Rom. 13.4. that is, he is so by his Place and Office in the proper nature and scope of it.
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and therefore accordingly hath commanded that they should be acknowledged and prayed for by him, 1 Tim. 2.1, 2. I exhort that Supplications and Prayers,
and Therefore accordingly hath commanded that they should be acknowledged and prayed for by him, 1 Tim. 2.1, 2. I exhort that Supplications and Prayers,
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and Intercessions and giving of Thanks be made for all men, for Kings and for all that are in Authority, that we may lead a quiet and peaceable life in all godliness and honesty.
and Intercessions and giving of Thanks be made for all men, for Kings and for all that Are in authority, that we may led a quiet and peaceable life in all godliness and honesty.
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which is twofold, First, For Man, that is, by Man's Appointment, Hominum Instituto. And secondly, For Man, that is, for Man's Advantage, Hominum Commodo.
which is twofold, First, For Man, that is, by Man's Appointment, Hominum Instituto. And secondly, For Man, that is, for Man's Advantage, Hominum Commodo.
It remains now further in the next place, that we should look upon it in the Negative, and see how far it does not hold as it is declared to us here directly and expresly in the very words of the Text, They judge not for Man:
It remains now further in the next place, that we should look upon it in the Negative, and see how Far it does not hold as it is declared to us Here directly and expressly in the very words of the Text, They judge not for Man:
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First, Not for Man in an exclusive sense, not for Man onely. Secondly, Not for Man in a Superlative sense, not for Man chiefly. Thirdly, Not for Man in an Irregular or Inordinate sense, not for Man corruptly; neither of these wayes for Man.
First, Not for Man in an exclusive sense, not for Man only. Secondly, Not for Man in a Superlative sense, not for Man chiefly. Thirdly, Not for Man in an Irregular or Inordinate sense, not for Man corruptly; neither of these ways for Man.
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First, Not for Man in an Exclusive sense, not for Man onely: Judges they do in some respects (as we have shewn) judge for Man, but they do not judge for Man alone. There is an higher who is to be look'd at, and regarded in their Judgment;
First, Not for Man in an Exclusive sense, not for Man only: Judges they do in Some respects (as we have shown) judge for Man, but they do not judge for Man alone. There is an higher who is to be looked At, and regarded in their Judgement;
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They may not think that when they have satisfied Men, and done that onely which they required of them, that they have discharged their Duty, but must consider moreover, that they are answerable and accountable to God, who will also take an account of them.
They may not think that when they have satisfied Men, and done that only which they required of them, that they have discharged their Duty, but must Consider moreover, that they Are answerable and accountable to God, who will also take an account of them.
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Secondly, Not for Man in a Superlative sense, not for Man chiesty: Judges they judge for Man, but in the second place, not in the first; they judge for Man as the subject and object of their Judgment which it is exercised and conversant about; judge betwixt man and man, as the Scripture expresses it:
Secondly, Not for Man in a Superlative sense, not for Man chiesty: Judges they judge for Man, but in the second place, not in the First; they judge for Man as the Subject and Object of their Judgement which it is exercised and conversant about; judge betwixt man and man, as the Scripture Expresses it:
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As for example, where it is said, God will have Mercy and not Sacrifice; the meaning is not, that he will not have Sacrifice, but that (in such cases) he will rather have Mercy.
As for Exampl, where it is said, God will have Mercy and not Sacrifice; the meaning is not, that he will not have Sacrifice, but that (in such cases) he will rather have Mercy.
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It was not as prohibiting Baptisme, but as preferring Preaching: Again, when it is said of Servants, As doing Service to the Lord and not unto Man; it is not as excluding Man, but as extolling God: To the Lord,
It was not as prohibiting Baptism, but as preferring Preaching: Again, when it is said of Servants, As doing Service to the Lord and not unto Man; it is not as excluding Man, but as extolling God: To the Lord,
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Non Hominum arbitrio. Judges in the administration of Judgment are not to make it their business to please and gratifie men, or to do nothing but what may be acceptable and satisfactory to them. These that thus seek to please such, they are not the Servants of Christ, Gal. 1.10.
Non Hominum arbitrio. Judges in the administration of Judgement Are not to make it their business to please and gratify men, or to do nothing but what may be acceptable and satisfactory to them. These that thus seek to please such, they Are not the Servants of christ, Gal. 1.10.
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Therefore what St. Peter speaks in general of all Christians, it holds more particularly and especially of such kind of Persons, that they should not live to the lusts of men,
Therefore what Saint Peter speaks in general of all Christians, it holds more particularly and especially of such kind of Persons, that they should not live to the Lustiest of men,
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but to the will of God, 1 Pet. 4.3. It is a dangerous thing for any Persons whatsoever to make men to be the absolute rule and byass of their Actions, as being compast with very much infirmity: But it is to none more dangerous then it is to those who are in Places of Judicature and Publick Government;
but to the will of God, 1 Pet. 4.3. It is a dangerous thing for any Persons whatsoever to make men to be the absolute Rule and bias of their Actions, as being compassed with very much infirmity: But it is to none more dangerous then it is to those who Are in Places of Judicature and Public Government;
And therefore it is that the Scripture does lay so many strict Cautions and Prohibitions to his purpose of having regard to man in such matters as these are. Thus Levit. 19.25.
And Therefore it is that the Scripture does lay so many strict Cautions and Prohibitions to his purpose of having regard to man in such matters as these Are. Thus Levit. 19.25.
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but in Righteousness shalt thou judge thy Neighbour. So Deut. 1.17. Ye shall not respect persons in Judgment, but ye shall hear the Small as well as the Great:
but in Righteousness shalt thou judge thy Neighbour. So Deuteronomy 1.17. You shall not respect Persons in Judgement, but you shall hear the Small as well as the Great:
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Ye shall not be afraid of the face of man, for the Judgment is Gods. Again, Deut. 16.19. Thou shalt not wrest Judgment, Thou shall not respect Persons.
You shall not be afraid of the face of man, for the Judgement is God's Again, Deuteronomy 16.19. Thou shalt not wrest Judgement, Thou shall not respect Persons.
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as whereby it should be regulated or determin'd And so are we now to take it here in the Text in this expression before us, Ye judge not for man, that is, not for the fear of man,
as whereby it should be regulated or determined And so Are we now to take it Here in the Text in this expression before us, You judge not for man, that is, not for the Fear of man,
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not for man; that is, not for mans lust and humour, and extravagancy, and inordinate affection: Not for man in any case, so by any means. The word Man in Scripture-Language is sometimes used as Terminus Diminuens, as carrying some kind of disparagement and diminution with it. Thus 1 Cor. 3.3. Are ye not carnal, and walk as man, NONLATINALPHABET.
not for man; that is, not for men lust and humour, and extravagancy, and inordinate affection: Not for man in any case, so by any means. The word Man in Scripture-language is sometime used as Terminus Diminuens, as carrying Some kind of disparagement and diminution with it. Thus 1 Cor. 3.3. are you not carnal, and walk as man,.
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that is, not for man onely but for the Lord also; not for man chiefly, but for the Lord rather; not for man absolutely and indefinitely, and at large, howsoever consider'd or qualified,
that is, not for man only but for the Lord also; not for man chiefly, but for the Lord rather; not for man absolutely and indefinitely, and At large, howsoever considered or qualified,
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The second reference of it is, as it hath respect to God, in these words, But for the LORD. And this as well as the former doth admit of various explications;
The second Referente of it is, as it hath respect to God, in these words, But for the LORD. And this as well as the former does admit of various explications;
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First, For the Lord Authoritatively, by Warrant and Commission from Him. They are appointed by man (as I shewed before) immediately, but by God originally. They take their Office first of all from Him, who is the Author and Owner of it:
First, For the Lord Authoritatively, by Warrant and Commission from Him. They Are appointed by man (as I showed before) immediately, but by God originally. They take their Office First of all from Him, who is the Author and Owner of it:
but probably by direction from God: Therefore, together with other Magistrates, they are call'd expresly, The Ministers of God, Rom. 14.4. Are said to be ordain'd of God, which is accordingly made to be a ground for obedience and subjection to them.
but probably by direction from God: Therefore, together with other Magistrates, they Are called expressly, The Ministers of God, Rom. 14.4. are said to be ordained of God, which is accordingly made to be a ground for Obedience and subjection to them.
They are Dii nuncupative, though not formaliter. And they are Dii participative, though not essentialiter: God hath stampt his own Power and Authority in part upon them, which they do execute for his sake,
They Are Gods nuncupative, though not formaliter. And they Are Gods participative, though not essentialiter: God hath stamped his own Power and authority in part upon them, which they do execute for his sake,
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and in reference to him: Therefore it was the Speech of the Lord to Moses concerning Aaron his Brother, Exod. 4.16. And he shall be thy Spokesman unto the People:
and in Referente to him: Therefore it was the Speech of the Lord to Moses Concerning Aaron his Brother, Exod 4.16. And he shall be thy Spokesman unto the People:
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and Power to Command him: This is order'd in great goodness and kindness to the Sons of Men; Look as in the Work of the Ministry, it is a favour that God speaks to us by man, and not by himself (Let Moses speak to us, and we will hear him,
and Power to Command him: This is ordered in great Goodness and kindness to the Sons of Men; Look as in the Work of the Ministry, it is a favour that God speaks to us by man, and not by himself (Let Moses speak to us, and we will hear him,
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but let not God speak to us, least we die, Exod. 20.19.) So here as to the work of the Magistracy, it is a favour that God judges us by man, and not by himself: For so he does now here in this present World;
but let not God speak to us, lest we die, Exod 20.19.) So Here as to the work of the Magistracy, it is a favour that God judges us by man, and not by himself: For so he does now Here in this present World;
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but for the present he does it by his Officers. Man is now judged by his Peers, who judge for the Lord, as representing him in this Judgment, Domino, i. e. Loco Domini.
but for the present he does it by his Officers. Man is now judged by his Peers, who judge for the Lord, as representing him in this Judgement, Domino, i. e. Loco Domini.
Oh what a great deal of good hath a good Magistrate occasion to accomplish, for the restraining of Vice, for the promoting of Virtues, and every way for the advancing of the Name of God in the World!
O what a great deal of good hath a good Magistrate occasion to accomplish, for the restraining of Vice, for the promoting of Virtues, and every Way for the advancing of the Name of God in the World!
There is no man that does the least good, but he serves the Lord in it in some measure: But those that do such good as this is, they do serve Him in it more especically. Every Sin in the proper nature of it,
There is no man that does the least good, but he serves the Lord in it in Some measure: But those that do such good as this is, they do serve Him in it more especically. Every since in the proper nature of it,
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but some more especially strikes at the very Majesty of God, and opposes his Interest: Therefore Judges whiles they set themselves against Sin, they do so far forth act for God; for the Lord Emphatically.
but Some more especially strikes At the very Majesty of God, and opposes his Interest: Therefore Judges while they Set themselves against since, they do so Far forth act for God; for the Lord Emphatically.
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And so now I have done with the first Branch of this first general, to wit, the simple or single Proposition in those words, Ye judge not for man, but for the Lord.
And so now I have done with the First Branch of this First general, to wit, the simple or single Proposition in those words, You judge not for man, but for the Lord.
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God standeth in the Congregation of the mighty, he judgeth among the gods, Psal. 82.1. Amongst them, or in the midst of them, as the words run in the Text, where any Persons are gather'd together in his Name, there is He in the midst amongst them.
God Stands in the Congregation of the mighty, he Judgeth among the God's, Psalm 82.1. among them, or in the midst of them, as the words run in the Text, where any Persons Are gathered together in his Name, there is He in the midst among them.
It holds good not onely of Ecclesiastical Assemblies, but also of Judicial. As for King Jehoshaphat, who appointed and set up these Judges, He could not be alwayes or every where with them himself, nor have his Eye continually upon them:
It holds good not only of Ecclesiastical Assemblies, but also of Judicial. As for King Jehoshaphat, who appointed and Set up these Judges, He could not be always or every where with them himself, nor have his Eye continually upon them:
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but he tells them, That the Lord was with them, and so consequently that he saw and beheld them, which was more consiedrable to them, then any thing else:
but he tells them, That the Lord was with them, and so consequently that he saw and beheld them, which was more consiedrable to them, then any thing Else:
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He is with you, not onely in your Persons, but also in your Imployment, and in your Work, to promote you in it, and carry you through it. This is that which is requisite and necessary to every business that we take in hand, which is of any consequence; but more especially in such a business as this is, which we now mention.
He is with you, not only in your Persons, but also in your Employment, and in your Work, to promote you in it, and carry you through it. This is that which is requisite and necessary to every business that we take in hand, which is of any consequence; but more especially in such a business as this is, which we now mention.
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And it is that which is here graciously promised to such Persons as these are, in the exercise of their Judiciary proceedings: This we may conceive him to be two manner of wayes, Either first of all, by way of general and habitual Qualification: Or secondly, by way of actual and particular Assistance. The former, by inabling them for their work:
And it is that which is Here graciously promised to such Persons as these Are, in the exercise of their Judiciary proceedings: This we may conceive him to be two manner of ways, Either First of all, by Way of general and habitual Qualification: Or secondly, by Way of actual and particular Assistance. The former, by enabling them for their work:
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For God is not onely to be with them remotely by a common and general Preparation, but also to be with them immediately by a particular concurrence. Thus (for instance) a Preacher, he does not onely need a qualification in general, for the work of the Ministry, but also God's assistance in every particular Sermon; Nor a Souldier does not need onely to be train'd up to the War in general, but to have assistance in every Battell: Nor a Physician to have Skill at large, and in the habit, but to have assistance as to such a particular Patient, and to such a particular Disease;
For God is not only to be with them remotely by a Common and general Preparation, but also to be with them immediately by a particular concurrence. Thus (for instance) a Preacher, he does not only need a qualification in general, for the work of the Ministry, but also God's assistance in every particular Sermon; Nor a Soldier does not need only to be trained up to the War in general, but to have assistance in every Battle: Nor a physician to have Skill At large, and in the habit, but to have assistance as to such a particular Patient, and to such a particular Disease;
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And as is said of our blessed Saviour, To have Power present with him to Heal. And so for Judges, and the Distributers of Justice, not only to be able men in the Law & Affairs of Judicature, consider'd at large, but also to be assisted by God in such particular Causes, and in such particular Cases, and in such particular Difficulties which are at any time brought before them.
And as is said of our blessed Saviour, To have Power present with him to Heal. And so for Judges, and the Distributers of justice, not only to be able men in the Law & Affairs of Judicature, considered At large, but also to be assisted by God in such particular Causes, and in such particular Cases, and in such particular Difficulties which Are At any time brought before them.
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That which is here rendred, In the Judgment, is in the Text Bidvar Mishphat, which according to a different signification of the Hebrew word NONLATINALPHABET hath a double sense with it:
That which is Here rendered, In the Judgement, is in the Text Bidvar Mishpat, which according to a different signification of the Hebrew word hath a double sense with it:
As in each of these you do need his assistance, so in each of these you have the promise of his assistance made over to you, upon your dependence upon him for it:
As in each of these you do need his assistance, so in each of these you have the promise of his assistance made over to you, upon your dependence upon him for it:
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This is that which is to be supposed and taken for granted, that those who are in any kind hinderers and restrainers of Sin, they shall be sure to have Enemies, Ministers that reprove and condemn it, Magistrates that censure and punish it:
This is that which is to be supposed and taken for granted, that those who Are in any kind hinderers and restrainers of since, they shall be sure to have Enemies, Ministers that reprove and condemn it, Magistrates that censure and Punish it:
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This is that which God himself does undertake here for these Judges; That he will thus be with them, and that according to a twofold injury, whereunto they are exposed from those who are Enemies to them:
This is that which God himself does undertake Here for these Judges; That he will thus be with them, and that according to a twofold injury, whereunto they Are exposed from those who Are Enemies to them:
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The one is of Reproach and Ignominy, the strife of Tongues. The other is of Assault and Mischief, the Hand of Violence: with respect had to each of these will God be with them to defend them: He will defend their Names, to justifie them,
The one is of Reproach and Ignominy, the strife of Tongues. The other is of Assault and Mischief, the Hand of Violence: with respect had to each of these will God be with them to defend them: He will defend their Names, to justify them,
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First, Their Names to justice them, where they are careful to discharge their Consciences, and to do that in good earnest which is their Duty; they shall be sure to have Him with them thus, so as to clear them,
First, Their Names to Justice them, where they Are careful to discharge their Consciences, and to do that in good earnest which is their Duty; they shall be sure to have Him with them thus, so as to clear them,
there are sometimes desperate People in the world, who by their insolency, and violent attempts, would fright those who are the Dispensers of Justice, from that which is to be done by them;
there Are sometime desperate People in the world, who by their insolency, and violent attempts, would fright those who Are the Dispensers of justice, from that which is to be done by them;
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Those who are publick Magistrates, they are under a more special Protection; and those Angels which are charged with others, do take more special charge of them then of any others besides:
Those who Are public Magistrates, they Are under a more special Protection; and those Angels which Are charged with Others, do take more special charge of them then of any Others beside:
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Those that are with Him, he will be sure to be with them; and those that Honour Him, He will Honour: Those that are for him, to Serve him, he will be for them, to Crown them,
Those that Are with Him, he will be sure to be with them; and those that Honour Him, He will Honour: Those that Are for him, to Serve him, he will be for them, to Crown them,
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To be sure he shall not lose his Reward, nor his Labour be in vain. And therefore that which is here exprest by Gods being with you, some Translations render it, Quod in vos redundabit, that is, which shall at last turn to your own account. And thus have we seen how many wayes God is said to be with those who are his Servants, in such businesses as these are, To observe them, to assist them, to defend them,
To be sure he shall not loose his Reward, nor his Labour be in vain. And Therefore that which is Here expressed by God's being with you, Some Translations render it, Quod in vos redundabit, that is, which shall At last turn to your own account. And thus have we seen how many ways God is said to be with those who Are his Servants, in such businesses as these Are, To observe them, to assist them, to defend them,
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And accordingly it shews how far it is both to be pursued, and also acknowledged by such kind of persons, not onely to partake of Gods common and essential presence, in regard whereof he is said to be with all his Creatures; but also to partake of Gods special and gracious presence, in regard whereof he is said to be with those who are his Servants and Children.
And accordingly it shows how Far it is both to be pursued, and also acknowledged by such kind of Persons, not only to partake of God's Common and essential presence, in regard whereof he is said to be with all his Creatures; but also to partake of God's special and gracious presence, in regard whereof he is said to be with those who Are his Servants and Children.
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The ground and foundation of this, is Immanuel, who is, God with us: First, With us, in our nature, which is reconciled to God in Christ, who hath taken it upon himself; and then with us in our Persons, who are in Covenant with God through Christ, upon compliance with Evangelical Conditions: And then also last of all with us, in our Services and Performances, as coming from such Persons. And so now I have done with the first general part of the Text, which is the Truth declared: And that consisting of two Branches,
The ground and Foundation of this, is Immanuel, who is, God with us: First, With us, in our nature, which is reconciled to God in christ, who hath taken it upon himself; and then with us in our Persons, who Are in Covenant with God through christ, upon compliance with Evangelical Conditions: And then also last of all with us, in our Services and Performances, as coming from such Persons. And so now I have done with the First general part of the Text, which is the Truth declared: And that consisting of two Branches,
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First, In its simple Injunction. And secondly, In its rational Inference. The simple Injunction, that is considerable in the words themselves. The rational Inference, that is considerable in the connexion of these words with the other, knit together by the Causal For.
First, In its simple Injunction. And secondly, In its rational Inference. The simple Injunction, that is considerable in the words themselves. The rational Inference, that is considerable in the connexion of these words with the other, knit together by the Causal For.
where, by the way, before we go any further, give me leave to put in this, that when we say here to the Judges, we are not to take these Judges in the limited sense only,
where, by the Way, before we go any further, give me leave to put in this, that when we say Here to the Judges, we Are not to take these Judges in the limited sense only,
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and have the chief managing of it, whom we call by a special Eminency, The Justices of the Assize, (though these especially ) but also all others, who by their Places are any way subservient or subordinate to them.
and have the chief managing of it, whom we call by a special Eminency, The Justices of the Assize, (though these especially) but also all Others, who by their Places Are any Way subservient or subordinate to them.
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Even they do likewise come within this compass, and have this Charge given unto them, Justices of Peace, Witnesses, Jurors, Pleaders, and all others, whosoever they be, who do any thing contribute to the administration of Justice: It is that which does indeed concern all men whosoever at large. There's no man that does any thing at all,
Even they do likewise come within this compass, and have this Charge given unto them, Justices of Peace, Witnesses, Jurors, Pleaders, and all Others, whosoever they be, who do any thing contribute to the administration of justice: It is that which does indeed concern all men whosoever At large. There's no man that does any thing At all,
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The giving of Caution, it does alwayes, or at least, for the most part, suppose some kind of danger, which is incident to those persons to whom it is given, otherwise there were no need at all for the giving of it;
The giving of Caution, it does always, or At least, for the most part, suppose Some kind of danger, which is incident to those Persons to whom it is given, otherwise there were no need At all for the giving of it;
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that if there be not a great deal of care taken about it, it is the easiest thing that can be to miscarry in it. Besides that, those who are exercised in it, are for the most part lyable to great Temptations on every side;
that if there be not a great deal of care taken about it, it is the Easiest thing that can be to miscarry in it. Beside that, those who Are exercised in it, Are for the most part liable to great Temptations on every side;
which do call for the greater vigilancy and circumspection in them, and give them occasion for looking about them in those things which are undertaken by them.
which do call for the greater vigilancy and circumspection in them, and give them occasion for looking about them in those things which Are undertaken by them.
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Secondly, Danger from miscarrying, there is much of that likewise in it, being a matter of very great consequence and concernment in it's own nature. And this is a most sure rule and observation, That those things which are most excellent in themselves, and right improvement, are commonly most dangerous in their miscarrying and disappointment:
Secondly, Danger from miscarrying, there is much of that likewise in it, being a matter of very great consequence and concernment in it's own nature. And this is a most sure Rule and observation, That those things which Are most excellent in themselves, and right improvement, Are commonly most dangerous in their miscarrying and disappointment:
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Thus it is here in this business whereof we now speak, as to the administration of Justice. Forasmuch as there is a great deal of good which comes (as I have shewen before) from it's proceeding regularly; there is consequently a great deal of danger and mischief insuing from its prevarication; Danger to the Judges themselves, danger to the Persons who are judged by them, danger to the whole State and Commonalty it self;
Thus it is Here in this business whereof we now speak, as to the administration of justice. Forasmuch as there is a great deal of good which comes (as I have shown before) from it's proceeding regularly; there is consequently a great deal of danger and mischief ensuing from its prevarication; Danger to the Judges themselves, danger to the Persons who Are judged by them, danger to the Whole State and Commonalty it self;
All which laid together, do give ground for this hint which is here exhibited to them, of taking heed what they do, which indeed we may take in the notion either of a Caution, or of a Commination; of a Caution or Admonition, that they might not do amiss:
All which laid together, do give ground for this hint which is Here exhibited to them, of taking heed what they do, which indeed we may take in the notion either of a Caution, or of a Commination; of a Caution or Admonition, that they might not do amiss:
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we are moreover to take this expression, as in the full latitude and extent of Persons (as I hinted before) that is to say, both of the principal Judges,
we Are moreover to take this expression, as in the full latitude and extent of Persons (as I hinted before) that is to say, both of the principal Judges,
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so we are likewise to take it in the full latitude and extent of things, and of the Office belonging to such Persons to be discharged by them, where there are two things especially as pertinent and belonging hereunto, and branches hereof:
so we Are likewise to take it in the full latitude and extent of things, and of the Office belonging to such Persons to be discharged by them, where there Are two things especially as pertinent and belonging hereunto, and branches hereof:
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The one is as to matter of Condemnation, and the other as to matter of Absolution; These two especially do make up the work of Judges, who to speak in the words of the Apostle Peter to this purpose, are for the Punishment of those that do Evil, and for the Praise of them that do well, 2 Pet. 2.13.
The one is as to matter of Condemnation, and the other as to matter of Absolution; These two especially do make up the work of Judges, who to speak in the words of the Apostle Peter to this purpose, Are for the Punishment of those that do Evil, and for the Praise of them that do well, 2 Pet. 2.13.
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But if thou dost Evil, he is an Avenger to execute Wrath, Rom. 13.3, 4. So then in reference to each of these Parts and Branches of Judicature, we see how this Caution lies,
But if thou dost Evil, he is an Avenger to execute Wrath, Rom. 13.3, 4. So then in Referente to each of these Parts and Branches of Judicature, we see how this Caution lies,
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As it referrs to matter of Condemnation; So take heed what ye do there, that ye do not Condemn the Innocent: And as it refers to matter of Absolution,
As it refers to matter of Condemnation; So take heed what you do there, that you do not Condemn the Innocent: And as it refers to matter of Absolution,
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so take heed also what ye do there, that ye do not aqcuit the Guilty; for there's a miscarriage and danger in both: He that justifieth the Wicked, and he that condemneth the just, even they both are an abomination to the Lord, Prov. 17.15.
so take heed also what you do there, that you do not aqcuit the Guilty; for there's a miscarriage and danger in both: He that Justifieth the Wicked, and he that Condemneth the just, even they both Are an abomination to the Lord, Curae 17.15.
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First, Then take heed what ye do, that is, that ye do not condemn the innocent; Take heed of that, remember that of the Apostle Paul, which he hath to this purpose, That Rulers are not for a Terrour to good Works,
First, Then take heed what you do, that is, that you do not condemn the innocent; Take heed of that, Remember that of the Apostle Paul, which he hath to this purpose, That Rulers Are not for a Terror to good Works,
that is, still they are not so ex Officio, & by their Places, which inclines them otherwise: And therefore it is supposed, that those who are good, should not be afraid of their Power, because in stead of being checked and reproved,
that is, still they Are not so ex Officio, & by their Places, which inclines them otherwise: And Therefore it is supposed, that those who Are good, should not be afraid of their Power, Because in stead of being checked and reproved,
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so is Vice also to be discountenanced and punished, which is another branch of the Office of such Persons as are in place of Judicature, For the Punishment of those that do evil, as was exprest in the Scripture above-mentioned.
so is Vice also to be discountenanced and punished, which is Another branch of the Office of such Persons as Are in place of Judicature, For the Punishment of those that do evil, as was expressed in the Scripture abovementioned.
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whether fear of Displeasure, or hope of Reward, or remisness of Spirit, or inordinate Affection, or what ever else we might name, as might be obstructive hereunto:
whither Fear of Displeasure, or hope of Reward, or remissness of Spirit, or inordinate Affection, or what ever Else we might name, as might be obstructive hereunto:
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Because Sentence against an evil Work is not executed speedily, therefore the Hearts of the Sons of Men are fully set in them to do Evil. Wickedness it improves from Indulgence, and the more that men are favour'd in it, the more earnestly are they set upon it,
Because Sentence against an evil Work is not executed speedily, Therefore the Hearts of the Sons of Men Are Fully Set in them to do Evil. Wickedness it improves from Indulgence, and the more that men Are favoured in it, the more earnestly Are they Set upon it,
This Caution was never more seasonable, then in these Times wherein we live, in which Sin is come to that height and extremity as it is amongst us in all particulars; In Filthiness, in Drunkenness, in Luxury, in Oppression, and in all manner of Profaneness. And these also carryed on with an high Hand, with a brazen Face, with a bold Fore-head: The Impudence of Sin in this Age, makes it to be notorious and abominable; wherein People are so far from being ashamed of it,
This Caution was never more seasonable, then in these Times wherein we live, in which since is come to that height and extremity as it is among us in all particulars; In Filthiness, in drunkenness, in Luxury, in Oppression, and in all manner of Profaneness. And these also carried on with an high Hand, with a brazen Face, with a bold Forehead: The Impudence of since in this Age, makes it to be notorious and abominable; wherein People Are so Far from being ashamed of it,
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as that they rather glory in it, and make their boasts of it, counting it an advantage to them to make Others as bad as themselves; because they think that whiles Sin is more common, it will be less scandalous, as having many to plead for it.
as that they rather glory in it, and make their boasts of it, counting it an advantage to them to make Others as bad as themselves; Because they think that while since is more Common, it will be less scandalous, as having many to plead for it.
as having no provocation or temptation at all to it, but onely the naughtiness and perverseness of their own Hearts; who will be wicked because they will be,
as having no provocation or temptation At all to it, but only the naughtiness and perverseness of their own Hearts; who will be wicked Because they will be,
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An bainous Crime, and an Iniquity to be punished by the Judges: To use that expression, Job 31.11. and so for all other Sins besides, which do come within their compass.
an bainous Crime, and an Iniquity to be punished by the Judges: To use that expression, Job 31.11. and so for all other Sins beside, which do come within their compass.
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In times of common and publick Corruption, and the spreading of wickedness in the World, there are two sorts of Persons especially which are very highly concern'd, and cannot easily discharge themselves from Guilt, in the neglect of their Duties about it;
In times of Common and public Corruption, and the spreading of wickedness in the World, there Are two sorts of Persons especially which Are very highly concerned, and cannot Easily discharge themselves from Gilded, in the neglect of their Duties about it;
Magistrates and Ministers. Ministers whiles they neglect to reprove it, they become guilty of it by their silence. And Magistrates while they neglect to punish it, they become guilty of it by their Indulgence. And it is an heavy and grievous thing to draw the burden of other mens Sins upon our selves, and to partake with them in them, which we do by our connivance at them.
Magistrates and Ministers. Ministers while they neglect to reprove it, they become guilty of it by their silence. And Magistrates while they neglect to Punish it, they become guilty of it by their Indulgence. And it is an heavy and grievous thing to draw the burden of other men's Sins upon our selves, and to partake with them in them, which we do by our connivance At them.
which we are all of us concern'd in to preserve it what we can in innocency, that we may preserve it what we can from ruine: For Righteousness exalts a Nation, but Sin is a reproach to any People, as it is in Prov. 14.34.
which we Are all of us concerned in to preserve it what we can in innocency, that we may preserve it what we can from ruin: For Righteousness exalts a nation, but since is a reproach to any People, as it is in Curae 14.34.
which we are also for the fulness of the sense to take in, as included in this Caution. Man looks to the outward appearance, but the Lord looks unto the Heart: It is possible to be very unjust even in the execution of Justice it self, according to the spirit and principle which men are at any time carryed by in the discharge of it;
which we Are also for the fullness of the sense to take in, as included in this Caution. Man looks to the outward appearance, but the Lord looks unto the Heart: It is possible to be very unjust even in the execution of justice it self, according to the Spirit and principle which men Are At any time carried by in the discharge of it;
The second is, as it is considerable in the connexion of these words with the other, or in their rational inference exprest in the causal For; because,
The second is, as it is considerable in the connexion of these words with the other, or in their rational Inference expressed in the causal For; Because,
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therefore, and upon this account and consideration, Take heed what ye do: where again, we are to take the branches distinctly and separately one from the other,
Therefore, and upon this account and consideration, Take heed what you do: where again, we Are to take the branches distinctly and separately one from the other,
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and in a way of Piety. Those things which most prevail with men themselves, they are apt commonly to urge upon others, from the sense and efficacy which they have of them upon their own Hearts: And so here.
and in a Way of Piety. Those things which most prevail with men themselves, they Are apt commonly to urge upon Others, from the sense and efficacy which they have of them upon their own Hearts: And so Here.
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These Judges they were probably pious and religious men, and such as truly feared God, or else Jehoshaphat would never have used such an argument as this was to them:
These Judges they were probably pious and religious men, and such as truly feared God, or Else Jehoshaphat would never have used such an argument as this was to them:
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Therefore take heed what ye do, that so thereby ye may discharge your Trust, and approve your selves to him chiefly who is your Master, and that sots you on Work.
Therefore take heed what you do, that so thereby you may discharge your Trust, and approve your selves to him chiefly who is your Master, and that sots you on Work.
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This Picture is to be like the Person; and the Image is as near as may be, to be proportionable to the Samplar. Those who are Gods by Title and Appellation, as Magistrates and Judges are, they should as much as possibly might be, be Gods also in property and disposition: That so it may be said of them as was it said of Paul and Barnabas at Lystra, The Gods are come down to us in the likeness of Men, Acts 14.11.
This Picture is to be like the Person; and the Image is as near as may be, to be proportionable to the Sampler. Those who Are God's by Title and Appellation, as Magistrates and Judges Are, they should as much as possibly might be, be God's also in property and disposition: That so it may be said of them as was it said of Paul and Barnabas At Lystra, The God's Are come down to us in the likeness of Men, Acts 14.11.
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And thus we find it improved in the verse immediately following the Text, the seventh verse of this Chapter, Wherefore now let the fear of the LORD be upon you, take heed and do it;
And thus we find it improved in the verse immediately following the Text, the seventh verse of this Chapter, Wherefore now let the Fear of the LORD be upon you, take heed and do it;
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Secondly, It holds also in reference to the additional amplification, Who is with you in the Judgment, and that according to all those explications which we have before given of it.
Secondly, It holds also in Referente to the additional amplification, Who is with you in the Judgement, and that according to all those explications which we have before given of it.
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therefore take heed what ye do, as those who are accountable to him, for that which shall be done by you Those who are now Judges of others, they must hereafter be judged themselves, and together with those whom they judge, stand personally before Christ 's Tribunal: Whereof these inferior Judicatures are both a Representation, and also an Assurance. Therefore there are some Translators who thus render those words of the Psalmist, Psal 82.1. where it is said, He judgeth among the Gods:
Therefore take heed what you do, as those who Are accountable to him, for that which shall be done by you Those who Are now Judges of Others, they must hereafter be judged themselves, and together with those whom they judge, stand personally before christ is Tribunal: Whereof these inferior Judicatures Are both a Representation, and also an Assurance. Therefore there Are Some Translators who thus render those words of the Psalmist, Psalm 82.1. where it is said, He Judgeth among the God's:
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They read it, In the midst he will judge the Gods. Intimating thus much unto us, That the great God of all, he will judge these little and petty gods, which now have his Name upon them; And so he will.
They read it, In the midst he will judge the God's Intimating thus much unto us, That the great God of all, he will judge these little and Petty God's, which now have his Name upon them; And so he will.
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Secondly, He is with you to assist you, Therefore take heed what ye do, as careful to improve that help and assistance which he offers to you: Inablement is an ingagement to performance, and the more help at any time we have, the less excusable are we in sayling of that Duty which is required of us.
Secondly, He is with you to assist you, Therefore take heed what you do, as careful to improve that help and assistance which he offers to you: Enablement is an engagement to performance, and the more help At any time we have, the less excusable Are we in sailing of that Duty which is required of us.
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Thirdly, He is with you to defend you; Therefore take heed what ye do, that so ye may give him occasion to defend you still, and testifie your thankfulness for his former defending of you:
Thirdly, He is with you to defend you; Therefore take heed what you do, that so you may give him occasion to defend you still, and testify your thankfulness for his former defending of you:
That when the chief Judge of all shall appear, you also may appear with him, and receive a Crown of Glory that fadeth not away: Even a Crown of Justice and Righteousness, which the Lord the righteous Judge shall give you in that day; and not to you onely,
That when the chief Judge of all shall appear, you also may appear with him, and receive a Crown of Glory that fades not away: Even a Crown of justice and Righteousness, which the Lord the righteous Judge shall give you in that day; and not to you only,
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but also to all them that love his appearing. And thus ye have the Caution inferr'd upon the Truth declared, and the Ʋse which follows upon the Doctrine.
but also to all them that love his appearing. And thus you have the Caution inferred upon the Truth declared, and the Ʋse which follows upon the Doctrine.
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Guilt is an obstruction to Duty, and especially to good Counsel, both in the performance, and also in the success. But those who are themselves careful and exact in their own Conversation, they may with the greater freedome and confidence advise others; and their advice will from thence prove to be the more effectual.
Gilded is an obstruction to Duty, and especially to good Counsel, both in the performance, and also in the success. But those who Are themselves careful and exact in their own Conversation, they may with the greater freedom and confidence Advice Others; and their Advice will from thence prove to be the more effectual.
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He was a King, and where the word of a King is, there is power, Eccles. 8.4. Not onely these Judges Piety, but their Loyally was concern'd in this business. Good Counsel it would not be rejected from the meanest person;
He was a King, and where the word of a King is, there is power, Eccles. 8.4. Not only these Judges Piety, but their Loyally was concerned in this business. Good Counsel it would not be rejected from the Meanest person;
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but when besides the pressing matter and nature of the things required, there shall be an accession of the Authority of the Magistrate also requiring them, there is a double ingagement.
but when beside the pressing matter and nature of the things required, there shall be an accession of the authority of the Magistrate also requiring them, there is a double engagement.
Those that at any time put others into Places of Trust and Publick Imployment, whether of Magistracy or Ministry, are so much the more ingaged in their faithful discharge of them,
Those that At any time put Others into Places of Trust and Public Employment, whither of Magistracy or Ministry, Are so much the more engaged in their faithful discharge of them,
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Fourthly and Lastly, As he was one that had lately received a check from God himself, for his own sinful compliance, in the second verse of this Chapter:
Fourthly and Lastly, As he was one that had lately received a check from God himself, for his own sinful compliance, in the second verse of this Chapter:
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He was from hence now so much the more careful to warn and admonish others. Those who have at any time felt the smart of Sin in their own Consciences, will be the more sollicitous to keep off their Brethren from falling into the like miscarriages with them,
He was from hence now so much the more careful to warn and admonish Others. Those who have At any time felt the smart of since in their own Consciences, will be the more solicitous to keep off their Brothers from falling into the like miscarriages with them,
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They could not plead Ignorance, that they did not know it, for they are here instructed. They could not plead Forgetfulness, that they did not mind it, for they are here admonish'd: And not onely these persons themselves, but all others in the like places with them;
They could not plead Ignorance, that they did not know it, for they Are Here instructed. They could not plead Forgetfulness, that they did not mind it, for they Are Here admonished: And not only these Persons themselves, but all Others in the like places with them;
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