[Eloheem], or, God and the magtistrate as it was delivered in a sermon before the honorable Baron Atkin and Justice Tirril, two of His Majestie's judges of assize, in the cathedral church of Lincoln, and in the shrievalty of the honorable Sir Edward Dymockek, and champion to His Scared Majestie / by Obadiah Howe ...
DAVID, our holy Psalmist, stands recorded both a King and a Prophet, both a Judge and a Preacher, both judging the Preachers, and preaching to the Judges.
DAVID, our holy Psalmist, Stands recorded both a King and a Prophet, both a Judge and a Preacher, both judging the Preachers, and preaching to the Judges.
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but Rab is qualitate, as well as quantitate magnum, as Shindler notes. The Septuagint reads it NONLATINALPHABET, and NONLATINALPHABET is of the same latitude too;
but Rab is qualitate, as well as quantitate magnum, as Shindler notes. The septuagint reads it, and is of the same latitude too;
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NONLATINALPHABET is Majesty, and NONLATINALPHABET are Princes or Great ones. So that David 's preaching in coetu magno is but in coetu magnatum: and in the great Congregation, that is, in the Congregation of great ones. David is his own best Comment,
is Majesty, and Are Princes or Great ones. So that David is preaching in coetu magno is but in coetu magnatum: and in the great Congregation, that is, in the Congregation of great ones. David is his own best Comment,
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and test, that he did it; Psal. cxix. 46. I have preached righteousness before Kings: and his own best instance, when he did it, Psal. ii. Be wise, O ye Kings;
and test, that he did it; Psalm cxix. 46. I have preached righteousness before Kings: and his own best instance, when he did it, Psalm ii. Be wise, Oh you Kings;
who tell us, Psalmum hunc singulari in usu fuisse apud Iudaeos, & ad hoc compositum, ut vel novis Iudicibus, vel singulis ad Iudicandum concessuris, praecineretur, that this Psalm was in singular use among the Jewes,
who tell us, Psalm hunc singulari in usu Fuisse apud Jews, & ad hoc compositum, ut vel Novis Iudicibus, vel Singulis ad Iudicandum concessuris, praecineretur, that this Psalm was in singular use among the Jews,
We find God often speaking to man, but here find man speaking to the Gods. And it's worth our observation, what's spoken, where Gods are the Auditory, and no lesse the Orator.
We find God often speaking to man, but Here find man speaking to the God's And it's worth our observation, what's spoken, where God's Are the Auditory, and no less the Orator.
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David, it's true did both judge and preach, his typical relation to Jesus Christ, in whom there the sacred Monopoly of those Divine Offices, King, Prophet,
David, it's true did both judge and preach, his typical Relation to jesus christ, in whom there the sacred Monopoly of those Divine Offices, King, Prophet,
Your Patent is written by David here, and sealed by him, who is the fountain of honour, Jesus Christ himself, Ioh. x. 34. with an NONLATINALPHABET, and the Scripture cannot be broken.
Your Patent is written by David Here, and sealed by him, who is the fountain of honour, jesus christ himself, John x. 34. with an, and the Scripture cannot be broken.
First, to break it open. Secondly, to read it. Thirdly, to give a s•ort charge. The first in the Nomination. The second in the Explication. The third in the Application of the Text. To the first I addresse my self as to an easie work, soon done, in naming the Text, as the learned may find it, NONLATINALPHABET,
First, to break it open. Secondly, to read it. Thirdly, to give a s•ort charge. The First in the Nomination. The second in the Explication. The third in the Application of the Text. To the First I address my self as to an easy work, soon done, in naming the Text, as the learned may find it,,
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every word standing as an entire member in the succeeding division. 1. The Judges Dignity, in the NONLATINALPHABET. 2. The Judges Commission, in the NONLATINALPHABET. 3. The validity and force of that Commission, in the NONLATINALPHABET. 4. The particular application to Time and Person, that every one may take their share both in the Dignity and Duty in the NONLATINALPHABET. 1. The Judges dignity, they are Gods. 2. The Judges Commission, they are said to be so. 3. The validity of that Commission, it's said by one that may say it. 4. This is applicable to all Magistrates and Judges, wholly their Place and Office are so;
every word standing as an entire member in the succeeding division. 1. The Judges Dignity, in the. 2. The Judges Commission, in the. 3. The validity and force of that Commission, in the. 4. The particular application to Time and Person, that every one may take their share both in the Dignity and Duty in the. 1. The Judges dignity, they Are God's 2. The Judges Commission, they Are said to be so. 3. The validity of that Commission, it's said by one that may say it. 4. This is applicable to all Magistrates and Judges, wholly their Place and Office Are so;
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First, for the Ani, I have said, who is this I in the Text, that saith You are Gods. That Question is apposite here, that is put Acts viii. 34. Doth the Prophet speak of himself,
First, for the Ani, I have said, who is this I in the Text, that Says You Are God's That Question is apposite Here, that is put Acts viii. 34. Does the Prophet speak of himself,
and may speak out of mistaken thoughts, as Ahaz, who sacrificed to the gods of Damascus that smote him, 2 Chr. 28.3. Those would be low and imaginary Gods, which are of mans making.
and may speak out of mistaken thoughts, as Ahaz, who sacrificed to the God's of Damascus that smote him, 2 Christ 28.3. Those would be low and imaginary God's, which Are of men making.
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And here there may be as great a mistake, as in the men of Lystra, who said of the Apostles, who were but men, that Gods were come down in the likeness of men.
And Here there may be as great a mistake, as in the men of Lystra, who said of the Apostles, who were but men, that God's were come down in the likeness of men.
The Magistrates authority is weak enough, untill we know who this I is in the Text. Suppose, that it be David, that here saith, yet the authority will be strong enough, his inspiration for a Penman of Holy Scripture licenceth him to call them in spirit Gods, as it did to call Christ in spirit Lord, Mat. xxii. 48. The NONLATINALPHABET of David the Apostle owns,
The Magistrates Authority is weak enough, until we know who this I is in the Text. Suppose, that it be David, that Here Says, yet the Authority will be strong enough, his inspiration for a Penman of Holy Scripture licenceth him to call them in Spirit God's, as it did to call christ in Spirit Lord, Mathew xxii. 48. The of David the Apostle owns,
Propheta eis in persona sacram Scripturam docentis ait, Ego dixi, saith Cajetan: that is, He saith, I have said, in the person of one, who is dictating holy Writ.
Propheta eis in persona Sacrament Scripturam docentis ait, Ego I have said, Says Cajetan: that is, He Says, I have said, in the person of one, who is dictating holy Writ.
Let Tyrus, though a mighty Prince, say it, nay with the Emphasis of the Language, Ezek. xxviii. 9. NONLATINALPHABET Numquid dicendo dices, In saying thou shalt say.
Let Tyre, though a mighty Prince, say it, nay with the Emphasis of the Language, Ezekiel xxviii. 9. Numquid dicendo dices, In saying thou shalt say.
yet it did not stand, because God did not say it, there was the NONLATINALPHABET too for Herod, the people cried and said, that Herod was God: said it so,
yet it did not stand, Because God did not say it, there was the too for Herod, the people cried and said, that Herod was God: said it so,
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it may be demanded, Hath the Magistrate, and Judges, onely the NONLATINALPHABET of the Almighty for their Sanction? Titles of honour and dignities, especial executive powers, are not looked upon as valid, without hand and seal, as well as word:
it may be demanded, Hath the Magistrate, and Judges, only the of the Almighty for their Sanction? Titles of honour and dignities, especial executive Powers, Are not looked upon as valid, without hand and seal, as well as word:
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and Supremacy is strongly enough vested in him by the NONLATINALPHABET of his Father, Psal. ii. The Lord hath said, Thou art my Son, this day have I begotten thee.
and Supremacy is strongly enough vested in him by the of his Father, Psalm ii. The Lord hath said, Thou art my Son, this day have I begotten thee.
Consult the Linguists, and they will tell us, that NONLATINALPHABET, the Verb in the Text, signifies his cogitavit, his dixit, his jussit, his constituit; his purpose, his declaration, his precept, his institution: so that by his Word he as well constituteth, as declareth.
Consult the Linguists, and they will tell us, that, the Verb in the Text, signifies his cogitavit, his dixit, his Jussit, his Constituted; his purpose, his declaration, his precept, his Institution: so that by his Word he as well constituteth, as Declareth.
and they are that thing they were not, it was so as to Jesus Christ. So David our Psalmist telleth us, Psalm ii. His NONLATINALPHABET in one verse is his NONLATINALPHABET in the next verse. In one ver.
and they Are that thing they were not, it was so as to jesus christ. So David our Psalmist Telleth us, Psalm ii. His in one verse is his in the next verse. In one ver.
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And thus the Apostles NONLATINALPHABET in 1 Cor. viii. 5. is his NONLATINALPHABET in Rom. xiii. 1. His calling them Gods in one Text, is his ordaining them Powers in the other Text:
And thus the Apostles in 1 Cor. viii. 5. is his in Rom. xiii. 1. His calling them God's in one Text, is his ordaining them Powers in the other Text:
as if he would tell us, that his calling is their valid and authoritative ordination. Hence is it, that NONLATINALPHABET the Substantive signifies autoritas, and potestas, as well as verbum; authority and power, as well as word: as if power and authority was truly derived from the Fathers word. And NONLATINALPHABET signifies Princeps, or Judex, to tell us, that there needeth not farther a corroborandum to a Judges power and authority,
as if he would tell us, that his calling is their valid and authoritative ordination. Hence is it, that the Substantive signifies autoritas, and potestas, as well as verbum; Authority and power, as well as word: as if power and Authority was truly derived from the Father's word. And signifies Princeps, or Judge, to tell us, that there needs not farther a corroborandum to a Judges power and Authority,
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God and not Man, saith God of himself, Hos. xi. 9. Man and not God, saith God of Tyrus, Ezek. xxviii. 9. Christ onely excepted, who by virtue of his Hypostatical Union was privileged for both.
God and not Man, Says God of himself, Hos. xi. 9. Man and not God, Says God of Tyre, Ezekiel xxviii. 9. christ only excepted, who by virtue of his Hypostatical union was privileged for both.
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First, speaking to the Magistrates, who indeed are but men, he telleth them, that they are Gods, contrary to the first. Hereby favouring the Anthropomorphite.
First, speaking to the Magistrates, who indeed Are but men, he Telleth them, that they Are God's, contrary to the First. Hereby favouring the Anthropomorphite.
either such, as flow from his essence; or such, as flow from his influence; either from his incommunicable Being, or from his Communicable Attributes. Such,
either such, as flow from his essence; or such, as flow from his influence; either from his incommunicable Being, or from his Communicable Attributes. Such,
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as flow from his Incommunicable Essence, or Being; as NONLATINALPHABET Iehovah, Ehieh, Iah, Shaddai: are proper onely to God, and attributed to the Creatures never.
as flow from his Incommunicable Essence, or Being; as Jehovah, Ehieh, God, Shaddai: Are proper only to God, and attributed to the Creatures never.
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As not to admit of NONLATINALPHABET Emphaticum, nor any affix Pronouns, nor any constructive Forms, nor any Deolension. The Reason is given by Buxtorsse; Quia sui exhibet notitiam, nec alio signo opus habet.
As not to admit of Emphaticum, nor any affix Pronouns, nor any constructive Forms, nor any Deolension. The Reason is given by Buxtorsse; Quia sui exhibet notitiam, nec Alio Sign opus habet.
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It is so glorious a Name, that it carrieth its luster in its own face, that it need not as the Diamond from the foil, borrow any thing from such forrain helps.
It is so glorious a Name, that it Carrieth its luster in its own face, that it need not as the Diamond from the foil, borrow any thing from such foreign helps.
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and it came to be amongst them a Name (as our learned Gregory expresseth it) of such immoderate reverence, that they imagined, that it was by that Name writ or engraven upon Moses 's Rod, that, as by an holy and divine Charm, he changed his Rod into a Serpent, divided the Sea, and commanded Water out of the Rock;
and it Come to be among them a Name (as our learned Gregory Expresses it) of such immoderate Reverence, that they imagined, that it was by that Name writ or engraven upon Moses is Rod, that, as by an holy and divine Charm, he changed his Rod into a Serpent, divided the Sea, and commanded Water out of the Rock;
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You must know therefore, that those names, which flow from Gods Communicable Attributes (of which there are many, one of which is this of Elohim ) are given to others besides God himself;
You must know Therefore, that those names, which flow from God's Communicable Attributes (of which there Are many, one of which is this of Elohim) Are given to Others beside God himself;
Amongst the various waies of coming to the knowledge of God, mentioned in the Scriptures, this is one, per viam eminentiae, by way of eminence, that is,
among the various ways of coming to the knowledge of God, mentioned in the Scriptures, this is one, per viam eminentiae, by Way of eminence, that is,
because of their inaccessible height, and unvanquishable strength, are called often the Mountains of God: and thus Princes, Magistrates, and Iudges, because of the greatnesse of their Place and Office,
Because of their inaccessible height, and unvanquishable strength, Are called often the Mountains of God: and thus Princes, Magistrates, and Judges, Because of the greatness of their Place and Office,
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Upon this account Moses first in Deut. xxxiii. 1. and David himself after, both as Princes, and David as Prince and Prophet; each of them had this dignifying Title NONLATINALPHABET, the man of God: Nehem. xii. 24. But this ariseth not to satisfaction in our present Case,
Upon this account Moses First in Deuteronomy xxxiii. 1. and David himself After, both as Princes, and David as Prince and Prophet; each of them had this dignifying Title, the man of God: Nehemiah xii. 24. But this arises not to satisfaction in our present Case,
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Upon which ground our Saviour Christ speaking to him as a Iudge, executing the severest right upon his Son, cried not Iehovah, Iehovah, but Eli, Eli; or,
Upon which ground our Saviour christ speaking to him as a Judge, executing the Severest right upon his Son, cried not Jehovah, Jehovah, but Eli, Eli; or,
as Gen. i. 1. NONLATINALPHABET Creavit Dii, The Gods created the Heaven and the Earth: that hereby they might hold forth the Unity of Essence, and the Trinity of Persons.
as Gen. i. 1. Created Gods, The God's created the Heaven and the Earth: that hereby they might hold forth the Unity of Essence, and the Trinity of Persons.
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We must therefore consider, that this word Elohim is used improperly in Scripture; and so it is used either NONLATINALPHABET, or NONLATINALPHABET, by an Irony, on by a Metaphor.
We must Therefore Consider, that this word Elohim is used improperly in Scripture; and so it is used either, or, by an Irony, on by a Metaphor.
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and so the word NONLATINALPHABET nihil, signifying nothing, coming up to the Apostles, NONLATINALPHABET, 1 Cor. viii. 4. An Idol is nothing in the world, and if by a reverential mistake Idolaters will have the Elilim turn'd into Elohim. God himself will by an Irony gratifie their desire,
and so the word nihil, signifying nothing, coming up to the Apostles,, 1 Cor. viii. 4. an Idol is nothing in the world, and if by a reverential mistake Idolaters will have the Elilim turned into Elohim. God himself will by an Irony gratify their desire,
only compare two which will put it beyond all doubt, Psal. viii. 5. David saith, Lord what is man that thou art mindfull of him? thou hast made him little lower NONLATINALPHABET then the Elohim. But let Paul be David 's Commentator,
only compare two which will put it beyond all doubt, Psalm viii. 5. David Says, Lord what is man that thou art mindful of him? thou hast made him little lower then the Elohim. But let Paul be David is Commentator,
and he will tell us, that he made him a little lower NONLATINALPHABET then the Angels, because they have a tutelary power vested in them over the Saints, being the Ministers of God for good, to them that shall be Heirs of Salvation, Heb. 1. ult. not so much out of Courtesie as Charge;
and he will tell us, that he made him a little lower then the Angels, Because they have a tutelary power vested in them over the Saints, being the Ministers of God for good, to them that shall be Heirs of Salvation, Hebrew 1. ult. not so much out of Courtesy as Charge;
Exod. xxi. 6. If the Servant will not depart from his Master, he shall bring him NONLATINALPHABET to read it well, to the Judges, though in the text it is to the Gods; and Exod. xxii. 9. If the Thief be not found, the Master of the House shall be brought (el-Haelohim) to the Judges; and 1 Sam. ii. 25. If one man sin against another NONLATINALPHABET the Judge shall Judge him.
Exod xxi. 6. If the Servant will not depart from his Master, he shall bring him to read it well, to the Judges, though in the text it is to the God's; and Exod xxii. 9. If the Thief be not found, the Master of the House shall be brought (el-Haelohim) to the Judges; and 1 Sam. ii. 25. If one man since against Another the Judge shall Judge him.
Rabbi Moses Ben. Majmon indeed (as if he intended to blunder the Magistrates Commission, that it might not be distinctly read) he asserts that this Name Elohim is properly attributed to man,
Rabbi Moses Ben. Majmon indeed (as if he intended to blunder the Magistrates Commission, that it might not be distinctly read) he asserts that this Name Elohim is properly attributed to man,
and but improperly to God, whom A. Barbanel that Learned Jew, undertaketh, as well he may in this contest, save onely that he drives his shafts too far;
and but improperly to God, whom A. Barbanel that Learned Jew, undertaketh, as well he may in this contest, save only that he drives his shafts too Far;
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so the Elohim to denote not Man, but God. And he is confirmed in it, not onely by the Septuagint, who reads it NONLATINALPHABET, before the Tribunal of God;
so the Elohim to denote not Man, but God. And he is confirmed in it, not only by the septuagint, who reads it, before the Tribunal of God;
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and its said there they shall stand, NONLATINALPHABET, before the Lord; which he takes to be the same as if it had been said before, the Elohim: and he argues as he thinks very strongly, thus:
and its said there they shall stand,, before the Lord; which he Takes to be the same as if it had been said before, the Elohim: and he argues as he thinks very strongly, thus:
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when they are said to stand before Iehovah; why in the other, when they are said to be brought before Elohim. And if this be truth, the Judges Commission may be laid aside,
when they Are said to stand before Jehovah; why in the other, when they Are said to be brought before Elohim. And if this be truth, the Judges Commission may be laid aside,
then before the Lord also, because the Judgement is his, Deu. i. 17. & he is with them in Judgement, 2 Ch. xix. 6. So that though God be Jehovah, yet the Magistrate may be Elohim; and though Jehovah cannot be given to man, yet Elohim may:
then before the Lord also, Because the Judgement is his, Deu. i. 17. & he is with them in Judgement, 2 Christ xix. 6. So that though God be Jehovah, yet the Magistrate may be Elohim; and though Jehovah cannot be given to man, yet Elohim may:
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let God have his Jehovah to himself, and man the Elohim. Or further, Psal. lxxxii. 1. where the Text saith, NONLATINALPHABET Elohim judicabit in medio Elohim.
let God have his Jehovah to himself, and man the Elohim. Or further, Psalm lxxxii. 1. where the Text Says, Elohim Judges in medio Elohim.
and the Magistrate his derived and borrowed Elohim. And for his Ellipsis that our Authour would have in those Texts, Exod. xxi. 6. & Exod. xxii. 8. it is neither necessary, nor convenient: not necessary,
and the Magistrate his derived and borrowed Elohim. And for his Ellipsis that our Author would have in those Texts, Exod xxi. 6. & Exod xxii. 8. it is neither necessary, nor convenient: not necessary,
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because the Chaldee Paraphrast, the Interlineary, the Haebreo-Samaritan, the Arabick, the Syriack Versions all of them have coram Judicibus, ad Judicem, or ad Judices, as we read it before the Judges.
Because the Chaldee Paraphrast, the Interlineary, the Haebreo-Samaritan, the Arabic, the Syriac Versions all of them have coram Judicibus, ad Judicem, or and Judges, as we read it before the Judges.
yet it will make us fall foul upon other Texts, where the Magistrates are called Gods, and where that supposed Ellipsis cannot be reduced to constructive sense;
yet it will make us fallen foul upon other Texts, where the Magistrates Are called God's, and where that supposed Ellipsis cannot be reduced to constructive sense;
as in Exod. xxii. 28. Thou shalt not revile the Gods, nor speak evil of the Ruler of thy people, where there is a a manifest NONLATINALPHABET, one tearm to explain the other, Revile, and speak evil, one and the same:
as in Exod xxii. 28. Thou shalt not revile the God's, nor speak evil of the Ruler of thy people, where there is a a manifest, one term to explain the other, Revile, and speak evil, one and the same:
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The later, Elohim must be taken for the Magistrate, 1 Cor. viii. 4, 5, 6. Gods many, and Lords many, and that on the Earth which must be the Magistrate,
The later, Elohim must be taken for the Magistrate, 1 Cor. viii. 4, 5, 6. God's many, and lords many, and that on the Earth which must be the Magistrate,
So that I think we shall force this truth against all Cavil, that Magistrates are called Elohim, or Gods, in Scripture, according to that in the Apostle, There be many that are called Gods, which being thus cleared, will give life,
So that I think we shall force this truth against all Cavil, that Magistrates Are called Elohim, or God's, in Scripture, according to that in the Apostle, There be many that Are called God's, which being thus cleared, will give life,
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Yet one thing more is here considerable, that, when its spoken of and to Magistrates, it is as here in the Plural number, Elohim Gods. Some would have it because of the greatness of their office and place:
Yet one thing more is Here considerable, that, when its spoken of and to Magistrates, it is as Here in the Plural number, Elohim God's some would have it Because of the greatness of their office and place:
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and so according to the use and custome amongst us, who speak to Kings, and Princes, and Magistrates; and as they write Nos in the Plural number, its not onely as matter of State, but upon good ground;
and so according to the use and custom among us, who speak to Kings, and Princes, and Magistrates; and as they write Nos in the Plural number, its not only as matter of State, but upon good ground;
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datur id honori ejus qui ita appellatur, quasi ob dignitatem instar multorum e••et, saith Crellins: as the people said unto David, Thou art worth ten thousand of us, 2 Sam. xviii. 3. or as others would.
datur id honori His qui ita Appellatur, quasi ob dignitatem instar multorum e••et, Says Crellins: as the people said unto David, Thou art worth ten thousand of us, 2 Sam. xviii. 3. or as Others would.
Its the sword of the Lord, and the sword of Gideon; Judgement is his, and he is with you in Judgement, 2 Chr. xix. 6. And we stand before the Lord and the Judge;
Its the sword of the Lord, and the sword of gideon; Judgement is his, and he is with you in Judgement, 2 Christ xix. 6. And we stand before the Lord and the Judge;
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And I am of Mollerus his mind, who saith, Nunquam tribuitur uni absolutè Elohim, qui simul addatur restrictio sive nota, The name Elohim is never attributed to one single person,
And I am of Mollerus his mind, who Says, Never tribuitur uni absolutè Elohim, qui simul addatur restrictio sive nota, The name Elohim is never attributed to one single person,
" Not by nature, but by participation, borrowing their borrowed Deity from a higher person after this long and narrow discovery, That the Magistrates are called Gods. The next thing that deserves our consideration is,
" Not by nature, but by participation, borrowing their borrowed Deity from a higher person After this long and narrow discovery, That the Magistrates Are called God's The next thing that deserves our consideration is,
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and will be as the salt to the whole discourse, without which, the ambitious nature of man would tumify in the fond dreams of a Deity, the mistake is too easy to mans swelling apprehensions.
and will be as the salt to the Whole discourse, without which, the ambitious nature of man would tumify in the found dreams of a Deity, the mistake is too easy to men swelling apprehensions.
This deifying the Creature was the unhappy original of that sacrilegious practice of swearing by their Princes and Rulers, as by so many real Deities: as Horace of Augustus. — tibi maturos largimur honores, Jurandasque tuum per nomen ponimus Aras.
This deifying the Creature was the unhappy original of that sacrilegious practice of swearing by their Princes and Rulers, as by so many real Deities: as Horace of Augustus. — tibi maturos largimur honores, Jurandasque tuum per Nome ponimus Aras.
Neither was this of so late a descent as Horace, and Augustus. For good Joseph got a smack by dwelling in Egypt, when so frequently he swore by the life of Pharaoh. It is most impious flattery to court mortality into Gods Throne.
Neither was this of so late a descent as Horace, and Augustus. For good Joseph god a smack by Dwelling in Egypt, when so frequently he swore by the life of Pharaoh. It is most impious flattery to court mortality into God's Throne.
And for man either to give, or take in this case. For the Samaritans to call Antiochus their God, though he acted more like a Devil; or as the Poet. Edictum Domini Deique nostri.
And for man either to give, or take in this case. For the Samaritans to call Antiochus their God, though he acted more like a devil; or as the Poet. Edictum Domini Deique Our.
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To look at the Emperour as Lord and God: for Merentius to demand those sacrifices which were prepared for the Gods, to be offered up to him as God, or for the people to intend to offer sacrifices to the Apostles,
To look At the Emperor as Lord and God: for Merentius to demand those Sacrifices which were prepared for the God's, to be offered up to him as God, or for the people to intend to offer Sacrifices to the Apostles,
Thus the Scripture joyns them together, 1 Tim. ii. 2. For Kings and for all that are in Authority; and 1 Pet. ii. 13, 14. Whether to the King as supreme, or unto Governours, as unto them that are sent by him:
Thus the Scripture joins them together, 1 Tim. ii. 2. For Kings and for all that Are in authority; and 1 Pet. ii. 13, 14. Whither to the King as supreme, or unto Governors, as unto them that Are sent by him:
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with the same subordination as all earthly power is into God himself. Now to proceed 1. The Magistrate is vested with the same power that God himself is.
with the same subordination as all earthly power is into God himself. Now to proceed 1. The Magistrate is vested with the same power that God himself is.
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The Apostle is very expresse for it, Rom. xiii. 1. All powers that be, are of God, NONLATINALPHABET and NONLATINALPHABET, of God, not onely as all other Creatures, that are the Works of his hands:
The Apostle is very express for it, Rom. xiii. 1. All Powers that be, Are of God, and, of God, not only as all other Creatures, that Are the Works of his hands:
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As Ministers beseech, Magistrates command, NONLATINALPHABET, in Christs stead. They must needs be Gods before us, that are the Representatives of God above us;
As Ministers beseech, Magistrates command,, in Christ stead. They must needs be God's before us, that Are the Representatives of God above us;
The Judgement is Gods, Deut. i. 17. and David is said upon this account to sit upon Gods Throne, 2 Chron. ix. 8. And Solomon, although he sat upon the Throne of his Father David, yet he is said to sit NONLATINALPHABET, super solium Iehovah, upon the Throne of Iehovah. They must be Gods, that sit upon Gods Throne:
The Judgement is God's, Deuteronomy i. 17. and David is said upon this account to fit upon God's Throne, 2 Chronicles ix. 8. And Solomon, although he sat upon the Throne of his Father David, yet he is said to fit, super solium Jehovah, upon the Throne of Jehovah. They must be God's, that fit upon God's Throne:
He that obeyeth not the Law of God, and the Law of the King, let judgement be executed upon him, Ezra vii. 26. The Commands of Magistrates carry in them a God-like Soveraignty, not onely over the bodies,
He that Obeyeth not the Law of God, and the Law of the King, let judgement be executed upon him, Ezra vii. 26. The Commands of Magistrates carry in them a Godlike Sovereignty, not only over the bodies,
not onely per concomitantiam, as the Schools speak, but where their Commands crosse and check not, the Law of God himself, either in the particular Commands, or in the general Rules:
not only per concomitantiam, as the Schools speak, but where their Commands cross and check not, the Law of God himself, either in the particular Commands, or in the general Rules:
but in singleness of heart, fearing God, do it heartily, as unto the Lord; heartily, NONLATINALPHABET, he tells us there what he meant by NONLATINALPHABET, every soul be subject; that is, from the heart or soul; true it is, that none can bind the soul or conscience, but God himself;
but in singleness of heart, fearing God, do it heartily, as unto the Lord; heartily,, he tells us there what he meant by, every soul be Subject; that is, from the heart or soul; true it is, that none can bind the soul or conscience, but God himself;
So runs the Texts, Obey fearing God, and as to the Lord, and for the Lords sake, and let St. Paul be Doctor in Cathedra, and he will soon determine the Case, Rom. 13.5. NONLATINALPHABET, not for wrath meerly to secure the body from punishment, and to avoid mans displeasure;
So runs the Texts, Obey fearing God, and as to the Lord, and for the lords sake, and let Saint Paul be Doctor in Cathedra, and he will soon determine the Case, Rom. 13.5., not for wrath merely to secure the body from punishment, and to avoid men displeasure;
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and what's the English of all this but this, That the Commands of Magistrates that are lawful by virtue of Gods power, with which the powers on Earth are vested, do bind the Conscience for Gods sake:
and what's the English of all this but this, That the Commands of Magistrates that Are lawful by virtue of God's power, with which the Powers on Earth Are vested, do bind the Conscience for God's sake:
We must give God leave to say to them, as Pharaoh to Ioseph; Onely in the Throne I will be greater then thou, Gen. xli. 40. He hath a Name and a Glory, which he gives to none other.
We must give God leave to say to them, as Pharaoh to Ioseph; Only in the Throne I will be greater then thou, Gen. xli. 40. He hath a Name and a Glory, which he gives to none other.
And his Sovereignty is such, that he hath NONLATINALPHABET, Times and Seasons in his own power, Acts i. 7. And David saith Psa. lxii. 2. Twice have I heard that power belongs to God.
And his Sovereignty is such, that he hath, Times and Seasons in his own power, Acts i. 7. And David Says Psa. lxii. 2. Twice have I herd that power belongs to God.
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The Aethiopick Version and Vulgar Latine hath it, Potestas Dei est; insomuch, That God in Scripture is called Power, Mat. xxvi. 64. that voice that came from God in one Text, is said to come from the right hand of power. If God be called power, the Magistrate is no less.
The Ethiopic Version and vulgar Latin hath it, Potestas Dei est; insomuch, That God in Scripture is called Power, Mathew xxvi. 64. that voice that Come from God in one Text, is said to come from the right hand of power. If God be called power, the Magistrate is no less.
They are NONLATINALPHABET too, all powers that be are of God, Rom. xiii. 1. Be subject to powers, and obey Magistrates, Tit. iii. 1. God in respect of absolute Dominion is called NONLATINALPHABET, that men may know the heavens rule,
They Are too, all Powers that be Are of God, Rom. xiii. 1. Be Subject to Powers, and obey Magistrates, Tit. iii. 1. God in respect of absolute Dominion is called, that men may know the heavens Rule,
And Magistrates are NONLATINALPHABET, principalities, Tit. iii. 1. and NONLATINALPHABET, Rom. xiii. 3. Rulers. God by reason of his strength is called NONLATINALPHABET. Magistrates are NONLATINALPHABET.
And Magistrates Are, principalities, Tit. iii. 1. and, Rom. xiii. 3. Rulers. God by reason of his strength is called. Magistrates Are.
Thus we find it Acts xxiii. 26. NONLATINALPHABET, saith Claudius to Felix. God is called in holy Writ, NONLATINALPHABET, the only Potentate; the Magistrates no less, they are Potentates also.
Thus we find it Acts xxiii. 26., Says Claudius to Felix. God is called in holy Writ,, the only Potentate; the Magistrates no less, they Are Potentates also.
He hath put NONLATINALPHABET, Potentates from their seats, Luke i. 52. God in Scripture is called NONLATINALPHABET, the glory, not onely God of glory, but glory it self:
He hath put, Potentates from their seats, Lycia i. 52. God in Scripture is called, the glory, not only God of glory, but glory it self:
And that voice which came from God, is said to come NONLATINALPHABET, 2 Pef. i. 17. from the excellent glory. And Magistrates are so also, NONLATINALPHABET, blaspheming the glories.
And that voice which Come from God, is said to come, 2 Pef. i. 17. from the excellent glory. And Magistrates Are so also,, blaspheming the Glories.
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as Christ is said to have, Col. i. 18. Magistrates so also, they are Primates, and NONLATINALPHABET, the chief of the people, Luke xix. 47. God is called NONLATINALPHABET, Lord; its his frequent Title, as supreme Moderatour:
as christ is said to have, Col. i. 18. Magistrates so also, they Are Primates, and, the chief of the people, Lycia xix. 47. God is called, Lord; its his frequent Title, as supreme Moderator:
and they are called NONLATINALPHABET, 1 Cor. viii. 5. Lords many. God is called Psal. xcii. 8. NONLATINALPHABET the High One: they are called NONLATINALPHABET the High Ones of the earth, Isa. x. 33. God is called NONLATINALPHABET, the Great One; and they are called NONLATINALPHABET, the Great Ones, Jer. v. 5. God is called NONLATINALPHABET, Medicus, a Physitian, to bind up wounds,
and they Are called, 1 Cor. viii. 5. lords many. God is called Psalm xcii. 8. the High One: they Are called the High Ones of the earth, Isaiah x. 33. God is called, the Great One; and they Are called, the Great Ones, Jer. v. 5. God is called, Medicus, a physician, to bind up wounds,
God is called the Father, and Christ is called the everlasting Father, Isa. ix. 6. the Magistrate is no less amongst men, they are called nursing Fathers, Isa. xlix. 23. I will make Kings thy nursing Fathers.
God is called the Father, and christ is called the everlasting Father, Isaiah ix. 6. the Magistrate is no less among men, they Are called nursing Father's, Isaiah xlix. 23. I will make Kings thy nursing Father's.
God is called a Shepherd, Psal. xxiii. 1. and Christ is called NONLATINALPHABET, the chief Shepherd: the Magistrates are called Shepherds also, Isa. xliv. 28. Ezek. xxxiv. 23. David and Cyrus as Princes and Rulers are called Gods, and the peoples Shepherds: Gods, as instituted by him;
God is called a Shepherd, Psalm xxiii. 1. and christ is called, the chief Shepherd: the Magistrates Are called Shepherd's also, Isaiah xliv. 28. Ezekiel xxxiv. 23. David and Cyrus as Princes and Rulers Are called God's, and the peoples Shepherd's: God's, as instituted by him;
and in the Text, All the Foundations of the earth are out of course, Psal. lxxxii. 5. And needs must they be Foundations, when in the next world he saith, They are Gods. But of this no more.
and in the Text, All the Foundations of the earth Are out of course, Psalm lxxxii. 5. And needs must they be Foundations, when in the next world he Says, They Are God's But of this no more.
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But that received rule of Mollerus upon the Text, Hos vobis attribui titulos, ut propter muneris societatem nominis mecum gereretis communitatem, bringing in God himself speaking to the Magistrates.
But that received Rule of Mollerus upon the Text, Hos vobis attribui titulos, ut propter muneris societatem Nominis mecum gereretis communitatem, bringing in God himself speaking to the Magistrates.
In this wise I have dignified you with all titles of Honour, that it may appear, because of the association of Office and Power, you bold a community of names and titles with my self, and so ye are Gods.
In this wise I have dignified you with all titles of Honour, that it may appear, Because of the association of Office and Power, you bold a community of names and titles with my self, and so you Are God's
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Accursed be he that doth the work of the Lord negligently, Jer. xlviii. 10. Propriè de Magistratibus & Judicibus dicitur, saith à Lapid. upon that Text. It is meant properly of Judges and Magistrates.
Accursed be he that does the work of the Lord negligently, Jer. xlviii. 10. Propriè de Magistratibus & Judicibus dicitur, Says à Lapid. upon that Text. It is meant properly of Judges and Magistrates.
but as sitting upon the Throne of David, as a Prince, he shall execute Judgement and Justice, And this is Gods work also, not onely in his own hands, but in theirs.
but as sitting upon the Throne of David, as a Prince, he shall execute Judgement and justice, And this is God's work also, not only in his own hands, but in theirs.
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The work in his own hands we find Deut. x. 18. He executeth Judgement. And this work in their hands we find Deut. xxxiii. 21. He executeth the justice of the Lord.
The work in his own hands we find Deuteronomy x. 18. He Executeth Judgement. And this work in their hands we find Deuteronomy xxxiii. 21. He Executeth the Justice of the Lord.
God as the Judge of the world hath his sword in his hand, and Christ as that man by whom God shall judge the world, hath his sword by his thigh, Psal. xlv. and the Magistrate because he bears a share in the works of Judgement also, NONLATINALPHABET, he beareth the sword.
God as the Judge of the world hath his sword in his hand, and christ as that man by whom God shall judge the world, hath his sword by his thigh, Psalm xlv. and the Magistrate Because he bears a share in the works of Judgement also,, he bears the sword.
A Magistrates seat is the habitation of Justice, Ier. xxxi. 23. and Judgement the habitation of his Throne, Psal. lxxxix. 14. Hence the Magistrate is NONLATINALPHABET, Rom. xiii. 5. Minister of God, a servant employed about his Masters Work.
A Magistrates seat is the habitation of justice, Jeremiah xxxi. 23. and Judgement the habitation of his Throne, Psalm lxxxix. 14. Hence the Magistrate is, Rom. xiii. 5. Minister of God, a servant employed about his Masters Work.
Ye judge not for man, but for the Lord, is the Problem of Iehoshaphat to his Judges, 2 Chron. xix. 6. The Queen of Sheba could tell Solomon, that God had set him up King for the Lord his God, 2 Chron. ix. 8. And God saith to David as a Magistrate, NONLATINALPHABET, the Lord hath sought a man for himself, after his own heart.
You judge not for man, but for the Lord, is the Problem of Jehoshaphat to his Judges, 2 Chronicles xix. 6. The Queen of Sheba could tell Solomon, that God had Set him up King for the Lord his God, 2 Chronicles ix. 8. And God Says to David as a Magistrate,, the Lord hath sought a man for himself, After his own heart.
That in Solomon as a righteous Magistrate, his Name might continue for ever, verse 17. but it is in the Text NONLATINALPHABET, filiabitur nomen ejus, that as the Father liveth in his Son, the Son taking both Name and Thing from him;
That in Solomon as a righteous Magistrate, his Name might continue for ever, verse 17. but it is in the Text, filiabitur Nome His, that as the Father lives in his Son, the Son taking both Name and Thing from him;
I have said Ye are Gods. My Lords, This Text tells us so, and it tells you so, That You are Gods. As it tells so, it presents us with what we owe to you:
I have said You Are God's My lords, This Text tells us so, and it tells you so, That You Are God's As it tells so, it presents us with what we owe to you:
They that cry no King but Caesar, denying God his Supremacy over man, and they that cry no King but Iesus, denying man his Supremacy under God, do both erre, not knowing the Scriptures, and the power of God.
They that cry no King but Caesar, denying God his Supremacy over man, and they that cry no King but Iesus, denying man his Supremacy under God, do both err, not knowing the Scriptures, and the power of God.
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Unhappy Levellers, that would thus make plain those Mountains, that should bring forth Righteousness, and the Hills that should bring forth peace unto the people, Psal. lxxii. 3. That man that can scruple mans power under God, will in time scruple Gods power overman.
Unhappy Levellers, that would thus make plain those Mountains, that should bring forth Righteousness, and the Hills that should bring forth peace unto the people, Psalm lxxii. 3. That man that can scruple men power under God, will in time scruple God's power overman.
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To speak evil of Rulers is bad and forbidden, Exod. xxii. 28. but to speak evil of Dignities, and despise Dominion, and so to strike a blow at the root, is far worse, Iude viii. and is that spirit that the Apostle told us should actuate the last and the worst of time.
To speak evil of Rulers is bad and forbidden, Exod xxii. 28. but to speak evil of Dignities, and despise Dominion, and so to strike a blow At the root, is Far Worse, Iude viii. and is that Spirit that the Apostle told us should actuate the last and the worst of time.
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Subjection is every where commanded, and therein Dominion and Rule is founded. It is a weak mistake, that because the Apostle saith NONLATINALPHABET, 1 Pet. 2.13. Obey every Ordinance of man;
Subjection is every where commanded, and therein Dominion and Rule is founded. It is a weak mistake, that Because the Apostle Says, 1 Pet. 2.13. Obey every Ordinance of man;
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A bad Comment upon so good a Text. The Apostle Paul being witnesse, Rom. xiii. 2. who saith it is NONLATINALPHABET, the Ordinance of God, and he that resists, resists the Ordinance of God.
A bad Comment upon so good a Text. The Apostle Paul being witness, Rom. xiii. 2. who Says it is, the Ordinance of God, and he that resists, resists the Ordinance of God.
or let Magistracy be Objectively, Subjectively, and Terminatively Humane; yet Originally it must be Divine: Dominion and Soveraignty is part of the Image of God;
or let Magistracy be Objectively, Subjectively, and Terminatively Humane; yet Originally it must be Divine: Dominion and Sovereignty is part of the Image of God;
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And it should be a Noli me tangere to all tongues and hands of violence, Touch not mine anointed. It is storied that Phydias a Painter at Athens, did so curiously intermix the Picture of Minerva the Goddesse and his own together, that no one could deface the one,
And it should be a Noli me tangere to all tongues and hands of violence, Touch not mine anointed. It is storied that Phidias a Painter At Athens, did so curiously intermix the Picture of Minerva the Goddess and his own together, that not one could deface the one,
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because the Scripture cannot be broken. We read of two Rods the one of Moses, the other of Aaron. The Rod of Moses as a Prince, the Rod of Aaron as a Priest. The Rod of Moses as a Prince, swallowed up all the Rods of the Magitians, Exod. vii. 12. and the Rod of Aaron blossom'd and brought forth ripe Almonds, without Earth, Numb. xvii. 8. to shew that these two, Moses and Aaron; or as Zach. iii. and iv.
Because the Scripture cannot be broken. We read of two Rods the one of Moses, the other of Aaron. The Rod of Moses as a Prince, the Rod of Aaron as a Priest. The Rod of Moses as a Prince, swallowed up all the Rods of the Magicians, Exod vii. 12. and the Rod of Aaron blossomed and brought forth ripe Almonds, without Earth, Numb. xvii. 8. to show that these two, Moses and Aaron; or as Zach iii. and iv.
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Chapters, Zerubbabel and Joshua, Magistracy and Ministry are those two Sons of Oil, which as Zach. iv. 12. as two golden pipes, empty the Golden Oil out of themselves,
Chapters, Zerubbabel and joshua, Magistracy and Ministry Are those two Sons of Oil, which as Zach iv. 12. as two golden pipes, empty the Golden Oil out of themselves,
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And it would do well for men to consider that the Rod of Moses, when it was thrown upon the ground, was turn'd into a Serpent, Exod. iv. 3, 4. Let us take a survey of that Text, And hesaid, cast it on the ground,
And it would do well for men to Consider that the Rod of Moses, when it was thrown upon the ground, was turned into a Serpent, Exod iv. 3, 4. Let us take a survey of that Text, And hesaid, cast it on the ground,
and God is with them in Judgement, 2 Chron. xix. 6. and God judgeth and standeth in the Congregation of the Gods, Psal. lxxxii. 1, 2. Therefore my advice to you all, in what relation soever you stand,
and God is with them in Judgement, 2 Chronicles xix. 6. and God Judgeth and Stands in the Congregation of the God's, Psalm lxxxii. 1, 2. Therefore my Advice to you all, in what Relation soever you stand,
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as it's given to my hand, is this, Deut. xix. 17. NONLATINALPHABET. As the Arabick version reads Sistent secoram Iehovah. Let them set themselves before the Lord.
as it's given to my hand, is this, Deuteronomy xix. 17.. As the Arabic version reads Sistent secoram Jehovah. Let them Set themselves before the Lord.
1. To you who are Plaintiffs and Defendants, whom the Jewes call NONLATINALPHABET Viri litis. I hope it is not according to the proper Idiom of the language, which intends the signification, that you will prove your selves litigious and contentious men,
1. To you who Are Plaintiffs and Defendants, whom the Jews call Viri litis. I hope it is not according to the proper Idiom of the language, which intends the signification, that you will prove your selves litigious and contentious men,
or men of contention. Yet you must know, that in all Law-contentions, there must be either an unjust complaint, or an unjust defence: and there lyes the contention;
or men of contention. Yet you must know, that in all Law-contentions, there must be either an unjust complaint, or an unjust defence: and there lies the contention;
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Let them then be worthy such an inspection, to whom it is iniquity and a grievance, to find men to be the raisers of strife and contention, Hab. i. 2. Indeed the ancient Jews have a saying, Cui est Judicium causa, ant lis accedat Judicem;
Let them then be worthy such an inspection, to whom it is iniquity and a grievance, to find men to be the raisers of strife and contention, Hab. i. 2. Indeed the ancient jews have a saying, Cui est Judicium causa, Ant Lies Accedat Judicem;
and its but the transcript of the divine rule, and that gives the true English of it, Deut. xix. 17. Both the men between whom the controversie is, shall stand before the Lord, and before the Judge.
and its but the transcript of the divine Rule, and that gives the true English of it, Deuteronomy xix. 17. Both the men between whom the controversy is, shall stand before the Lord, and before the Judge.
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But then you must know, they must be neither the Apostles NONLATINALPHABET, nor the Prophets NONLATINALPHABET, neither the smallest matters, 1 Cor. vi. 2. nor unrighteous actions.
But then you must know, they must be neither the Apostles, nor the prophets, neither the Smallest matters, 1 Cor. vi. 2. nor unrighteous actions.
we should not trouble Gods Tribunal with that which wants either weight or right, such are better compounded then carried, the one being against the Majesty, the other against the Justice of that righteous Judge who standeth amongst the Gods. Petty Suits are the scab,
we should not trouble God's Tribunal with that which Wants either weight or right, such Are better compounded then carried, the one being against the Majesty, the other against the justice of that righteous Judge who Stands among the God's Petty Suits Are the scab,
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It is good advice that is given thee by the wisest of men, Eccles. viii. 3. Stand not in an evil matter, stir not by complaint, stand not in it by defence;
It is good Advice that is given thee by the Wisest of men, Eccles. viii. 3. Stand not in an evil matter, stir not by complaint, stand not in it by defence;
Dare I commence this action before Gods dreadfull Tribunal, if not, what doth it here? If the pretended mother of the Child had thought that she should have had to do with a Solomon, a man of a large heart, she would have desisted from her querulous falsities.
Dare I commence this actium before God's dreadful Tribunal, if not, what does it Here? If the pretended mother of the Child had Thought that she should have had to do with a Solomon, a man of a large heart, she would have desisted from her querulous falsities.
your Evidence is Cynosura Causae, and directs to Judgement, as the Chard doth the Mariners to his Port. Prevaricate not before the Lord, who can detect your falsity, and will revenge the injury:
your Evidence is Cynosura Causae, and directs to Judgement, as the Chard does the Mariners to his Port. Prevaricate not before the Lord, who can detect your falsity, and will revenge the injury:
The Antient Jewes have a Saying, which will sit us here NONLATINALPHABET, Qui vult mentiri amoveat testes suos, He that will tell a lie, must first remove his Witnesses.
The Ancient Jews have a Saying, which will fit us Here, Qui vult mentiri amoveat testes suos, He that will tell a lie, must First remove his Witnesses.
Three told truth, and yet perished, the Serpent, Doeg and the Spies, that went to search out the Promised Land. The Serpent he told Eve that if they eat the fruit, God knew they should be as Gods, knowing good and evil;
Three told truth, and yet perished, the Serpent, Doeg and the Spies, that went to search out the Promised Land. The Serpent he told Eve that if they eat the fruit, God knew they should be as God's, knowing good and evil;
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and hence he is called a liar from the beginning, John viii. 44. Doeg told Saul that Ahimelech the Priest inquired of the Lord for David, gave him victuals,
and hence he is called a liar from the beginning, John viii. 44. Doeg told Saul that Ahimelech the Priest inquired of the Lord for David, gave him victuals,
but not the whole truth, had he told Saul that David told Ahimelech that Saul sent him about some important business, he had saved the lives of many of the Priests of the Lord:
but not the Whole truth, had he told Saul that David told Ahimelech that Saul sent him about Some important business, he had saved the lives of many of the Priests of the Lord:
and therefore Doeg is marked with the brand of a lying and deceitfull tongue, Psal. lii. 3, 4. The spies told the Israelites there were Gyants in the Land, and it was truth:
and Therefore Doeg is marked with the brand of a lying and deceitful tongue, Psalm lii. 3, 4. The spies told the Israelites there were Giants in the Land, and it was truth:
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Let not this Testimony come out of deceitfull lips, lest whilst the Judge cannot detect thee, God comes to charge thee, (as he did by Peter to Ananias ) Why hath Satan filled thy heart to lye to the Holy Ghost, Acts v. Tremble to think that God may by some amazing Judgement tell thee and the world, thou lyest.
Let not this Testimony come out of deceitful lips, lest while the Judge cannot detect thee, God comes to charge thee, (as he did by Peter to Ananias) Why hath Satan filled thy heart to lie to the Holy Ghost, Acts v. Tremble to think that God may by Some amazing Judgement tell thee and the world, thou liest.
3. The Text speaks a word to you, Gentlemen, that are of the Counsel, you that are Magna Legis Oracula, the great Oracles of the Law, whom we consult, as of old, with whom,
3. The Text speaks a word to you, Gentlemen, that Are of the Counsel, you that Are Magna Legis Oracula, the great Oracles of the Law, whom we consult, as of old, with whom,
and can point out the very men that devise mischiefs, and give wicked Counsel in the City, Ezek. xi. 2. Your work is honourable, Christ stiles himself the Counsellour, and its the greatest trust that you are capable of,
and can point out the very men that devise mischiefs, and give wicked Counsel in the city, Ezekiel xi. 2. Your work is honourable, christ stile himself the Counselor, and its the greatest trust that you Are capable of,
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liquidly and clearly, not as the Oracles of old, of whom it was said, Obscuris ambagibus responsa dabant, gave their answers aenigmatically and darkly, that men knew not how to resolve them;
liquidly and clearly, not as the Oracles of old, of whom it was said, Obscuris ambagibus responsa dabant, gave their answers enigmatically and darkly, that men knew not how to resolve them;
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Give it faithfully also as God himself would, let every man see his cause through right perspectives, encourage no man to take up a bad cause, sound not a March when you should sound a Retreat, let not your Counsel be as Zedekiah 's to Ahab, Go up to Ramoth-Gilead and prosper, when its Go up to Ramoth-Gilead and fall.
Give it faithfully also as God himself would, let every man see his cause through right perspectives, encourage no man to take up a bad cause, found not a March when you should found a Retreat, let not your Counsel be as Zedekiah is to Ahab, Go up to Ramoth-Gilead and prosper, when its Go up to Ramoth-Gilead and fallen.
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let the Counsel of peace come from you, and if possible, let your advice be the period of every Cause, the end of Counsel is not strife but cessation, 2 Sam. xx. 21. They asked Counsel at Abel,
let the Counsel of peace come from you, and if possible, let your Advice be the Period of every Cause, the end of Counsel is not strife but cessation, 2 Sam. xx. 21. They asked Counsel At Abel,
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The Rabbinical Apophthegme is something tart, Cave tibi ab co. NONLATINALPHABET, Qui consulit tibi secundum viam suam, Beware of him that gives thee Counsel rather for his Commodity,
The Rabbinical Apophthegm is something tart, Cave tibi ab counterfeit., Qui consulit tibi secundum viam suam, Beware of him that gives thee Counsel rather for his Commodity,
In your pleading at the Bar, Consider that the Advocate or Counsel, the Jewes called him NONLATINALPHABET if from NONLATINALPHABET dulcescere, to sweeten: then it tells you, you are by all your verbal ingredients to sweeten the Law,
In your pleading At the Bar, Consider that the Advocate or Counsel, the Jews called him if from dulcescere, to sweeten: then it tells you, you Are by all your verbal ingredients to sweeten the Law,
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But if from NONLATINALPHABET eludere, or deludere, then it tells you by an Antiphrasis, that you are not per verborū aucupia & tendiculas, as Tully speaks, by cunning constructions & Artifices, to rack the Law, & wreak the Innocent.
But if from eludere, or deludere, then it tells you by an Antiphrasis, that you Are not per verborū Aucupia & tendiculas, as Tully speaks, by cunning constructions & Artifices, to rack the Law, & wreak the Innocent.
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Let God and the Countrey go together in your Verdict, in truth, righteousness, 〈 ◊ 〉 your work to prepare an even way 〈 … 〉 your Sentence of the fact, to the Judg• … 〈 … 〉 Law.
Let God and the Country go together in your Verdict, in truth, righteousness, 〈 ◊ 〉 your work to prepare an even Way 〈 … 〉 your Sentence of the fact, to the Judg• … 〈 … 〉 Law.
and the Jews tell us further, that upon those six steps there were inscriptions, and upon every step a remembrancer, that he might have his duty both in his eyes and eares.
and the jews tell us further, that upon those six steps there were inscriptions, and upon every step a remembrancer, that he might have his duty both in his eyes and ears.
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That when the King ascended up the first, the Officer cried NONLATINALPHABET, Wrest not Judgement. When he went up the second, the Officer cried, NONLATINALPHABET, Respect not persons. When upon the third, he cried, NONLATINALPHABET, Take no bribes. And thus every step,
That when the King ascended up the First, the Officer cried, Wrest not Judgement. When he went up the second, the Officer cried,, Respect not Persons. When upon the third, he cried,, Take no Bribes. And thus every step,
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The English whereof I cannot give you in better terms, then in the words of Iehoshaphat to the Judges, 2 Chron. 29.6. Take heed what ye do, ye judge not for man, but for the Lord.
The English whereof I cannot give you in better terms, then in the words of Jehoshaphat to the Judges, 2 Chronicles 29.6. Take heed what you do, you judge not for man, but for the Lord.
As Iehoshaphat told them, The matters of the Lord, as well as the Kings matters, 2 Chron. xix. 11. Power and Rule was not intended as a preservative of Humane onely, but chiefly of Divine Interest;
As Jehoshaphat told them, The matters of the Lord, as well as the Kings matters, 2 Chronicles xix. 11. Power and Rule was not intended as a preservative of Humane only, but chiefly of Divine Interest;
Not onely that men might not like fishes of the Sea, who have no Ruler, devour one another, Hab. i. 13, 14. but that they might not trespasse against the Lord;
Not only that men might not like Fish of the Sea, who have no Ruler, devour one Another, Hab. i. 13, 14. but that they might not trespass against the Lord;
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but also NONLATINALPHABET, not onely quiet and peaceable lives, but in all godliness and honesty; religione & sanctimonia morum, in all religion and holinesse of life;
but also, not only quiet and peaceable lives, but in all godliness and honesty; Religion & sanctimonia morum, in all Religion and holiness of life;
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could you my Lords, so order it that we might sit under our own Vines and Figtrees in Peace, it would be very unequal for us, to be refreshed with the shadow of the Vine,
could you my lords, so order it that we might fit under our own Vines and Figtrees in Peace, it would be very unequal for us, to be refreshed with the shadow of the Vine,
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The Magistrate is Custos utriusque tabulae, and in Gods order and method too, who saith the first is the great Command to be observed and preserved by man, God himself is most jealous for his own glory:
The Magistrate is Custos utriusque tabulae, and in God's order and method too, who Says the First is the great Command to be observed and preserved by man, God himself is most jealous for his own glory:
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So should a Magistrate, Non tantum pacis Custos & Armentarius, sed pietatis & Minister Dei, saith Melancthon. The Jews tell us that of the six Inscriptions that were upon the Steps to Solomons Throne, the three lowest concerned Justice towards man,
So should a Magistrate, Non Tantum pacis Custos & Armentarius, sed pietatis & Minister Dei, Says Melanchthon. The jews tell us that of the six Inscriptions that were upon the Steps to Solomons Throne, the three lowest concerned justice towards man,
and it's a good observation that one makes of Magistracy, that their motion should be as the motion of the Planets to the Primum Mobile. Philosophers tell us they are swist in the motion of the First Mover, and slow in their own.
and it's a good observation that one makes of Magistracy, that their motion should be as the motion of the Planets to the Primum Mobile. Philosophers tell us they Are swift in the motion of the First Mover, and slow in their own.
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as well as their strange Gods, then they are said to sit upon the Throne of the Lord, 2 Chron. ix. 8. 1 Chron. xxix. 23. The end of Magistracy is as Isa. i. 26. to purge away our drosse, and take away our Tinne, that we might be called the City of Righteousness; and to that end he gives Judges as at first,
as well as their strange God's, then they Are said to fit upon the Throne of the Lord, 2 Chronicles ix. 8. 1 Chronicles xxix. 23. The end of Magistracy is as Isaiah i. 26. to purge away our dross, and take away our Tin, that we might be called the city of Righteousness; and to that end he gives Judges as At First,
His promise is to make our Officers peace, and our Exactors righteousnesse, Isa. lx. 17. that we might be a holy people, Isa. lxii. 12. then may we expect a blessing when we are the Mountain of Holinesse, as well as the Habitation of Iustice, Ier. xxxi. 23. It is neither glory to God, nor honour to a Magistrate, when the people is Gomorrah, or they called the rulers of Sodom, as Isa. 1.10. My Lords, you bear the sword, and its the sword of the Lood. Act by his example, who alluding from the sword in his hand, to the sword in his mouth, saith, Gen. vi. 3. NONLATINALPHABET, Non erit tanquam gladius in vagina detentus, my spirit shall not be always as a sword in its sheath.
His promise is to make our Officers peace, and our Exactors righteousness, Isaiah lx. 17. that we might be a holy people, Isaiah lxii. 12. then may we expect a blessing when we Are the Mountain of Holiness, as well as the Habitation of justice, Jeremiah xxxi. 23. It is neither glory to God, nor honour to a Magistrate, when the people is Gomorrah, or they called the Rulers of Sodom, as Isaiah 1.10. My lords, you bear the sword, and its the sword of the Blood. Act by his Exampl, who alluding from the sword in his hand, to the sword in his Mouth, Says, Gen. vi. 3., Non erit tanquam gladius in vagina detentus, my Spirit shall not be always as a sword in its sheath.
A Christian Magistrate should go as far as Gallio went, who told them when they complained of St. Paul, that if there was NONLATINALPHABET, Any wrong or wicked lewdness;
A Christian Magistrate should go as Far as Gallio went, who told them when they complained of Saint Paul, that if there was, Any wrong or wicked Lewdness;
it was then reason he should hear them, Acts xviii. 14. And David is their example, who said, he would as Pater patriae, early destroy all the wicked doers out of the Land, Psal. ci. 8. as the Wise-man saith, A King sitting upon his Throne of Judgement, scattereth away all evil with his eyes.
it was then reason he should hear them, Acts xviii. 14. And David is their Exampl, who said, he would as Pater patriae, early destroy all the wicked doers out of the Land, Psalm ci. 8. as the Wiseman Says, A King sitting upon his Throne of Judgement, Scattereth away all evil with his eyes.
The words are NONLATINALPHABET, no heir of restraint. Power and rule should be as its prime end, a restraint to evil, the Law being made for the ungodly, 1 Tim. i. 9. and that restraint best acted, which is done by an heir of restraint, who hath right as well as might: the word signifies both possidens regnum, and haeres interdicti; a possession of the kingdome, and an heir of restraint.
The words Are, no heir of restraint. Power and Rule should be as its prime end, a restraint to evil, the Law being made for the ungodly, 1 Tim. i. 9. and that restraint best acted, which is done by an heir of restraint, who hath right as well as might: the word signifies both possidens Kingdom, and haeres Interdicti; a possession of the Kingdom, and an heir of restraint.
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My Lords, it will lye at your doors for our haeres interdicti. Our Gracious Sovereign, out of his pious and princely care, hath publickly and passionately declared his Royal displeasure at,
My lords, it will lie At your doors for our haeres Interdicti. Our Gracious Sovereign, out of his pious and princely care, hath publicly and passionately declared his Royal displeasure At,
and dislike of the prophaneness and debauchery which abounds in the Nation, and hath in Print charged us to stir up those that are in Authority to put forth this restraint, by execution of those good Laws in this case provided.
and dislike of the profaneness and debauchery which abounds in the nation, and hath in Print charged us to stir up those that Are in authority to put forth this restraint, by execution of those good Laws in this case provided.
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I humbly therefore, being backed by the commands of God and Man, press this upon all that are in place and power, to give a curb to this growing wickedness.
I humbly Therefore, being backed by the commands of God and Man, press this upon all that Are in place and power, to give a curb to this growing wickedness.
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God is stiled a God of Knowledge, and by him all actions are weighed, 1 Sam. ii. 3. The knowledge of a Magistrate is his ballance wherein he doth librare Iustitiam, weigh forth Justice to others, it is his Standard and Rule whereby he measureth the actions of men.
God is styled a God of Knowledge, and by him all actions Are weighed, 1 Sam. ii. 3. The knowledge of a Magistrate is his balance wherein he does librare Iustitiam, weigh forth justice to Others, it is his Standard and Rule whereby he measureth the actions of men.
But of this My Lords, when I speak before you, I may without flattery apologize with St. Paul to Agrippa, Acts xxvi 2. I think my self happy that I am to addresse my self to you, who are expert in the Laws and Customs of our Nation.
But of this My lords, when I speak before you, I may without flattery apologise with Saint Paul to Agrippa, Acts xxvi 2. I think my self happy that I am to address my self to you, who Are expert in the Laws and Customs of our nation.
When a Magistrate walks on in darknesse, he must stumble, and the foundations of the Earth will be out of course, Quum judicas cognosce, is the monition of a Heathen, When thou judgest know, what thou judgest.
When a Magistrate walks on in darkness, he must Stumble, and the foundations of the Earth will be out of course, Whom Judicas cognosce, is the monition of a Heathen, When thou Judges know, what thou Judges.
A Judge should be to the people instead of eys, God himself will know and see before he striketh, Gen. xviii. 21. I am come down to see whether sins be according to their cry.
A Judge should be to the people instead of eyes, God himself will know and see before he striketh, Gen. xviii. 21. I am come down to see whither Sins be according to their cry.
My Lords, your Sentence is Terminatio Causae, the termination and period of every Cause. One word from you in the Prophets phra••, destroyeth a man and his house,
My lords, your Sentence is Terminatio Causae, the termination and Period of every Cause. One word from you in the prophets phra••, Destroyeth a man and his house,
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and Deut. xix. 18. If a false witnesse rise up against a man, to testifie against him that which is wrong, the Iudge shall make diligent inquisition:
and Deuteronomy xix. 18. If a false witness rise up against a man, to testify against him that which is wrong, the Judge shall make diligent inquisition:
And Iob cleareth himself thus, The cause which I knew not I searched out, Iob xxix. 16. The Jews had a Saying to this purpose, In ostio caulae verba, sed intra septa ratio.
And Job cleareth himself thus, The cause which I knew not I searched out, Job xxix. 16. The jews had a Saying to this purpose, In ostio caulae verba, sed intra septa ratio.
First, Do it Effectually, God doth so, he is known by the Iudgement which he executeth, Psal. ix. 16. and so should you make it your businesse to execute true Justice,
First, Do it Effectually, God does so, he is known by the Judgement which he Executeth, Psalm ix. 16. and so should you make it your business to execute true justice,
as God prepares his Throne for Iudgement, Psal. ix. 7. Will God pervert Iustice, is an Interrogatory that he vehemently denieth, Iob. viii. 3. it's far from God, it should be far from a Magistrate,
as God prepares his Throne for Judgement, Psalm ix. 7. Will God pervert justice, is an Interrogatory that he vehemently Denieth, Job viii. 3. it's Far from God, it should be Far from a Magistrate,
Injustice in a Judge, leaves injustice at Gods Door, and shall not the Iudge of all the World do right? One foul Sentence is of more dangerous import then many foul examples;
Injustice in a Judge, leaves injustice At God's Door, and shall not the Judge of all the World do right? One foul Sentence is of more dangerous import then many foul Examples;
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who walks in the paths of Judgement, hear Davids elegant Anthem, 2 Sam. xxiii. 1, 2, 3. David the son of Iesse said, the man raised up on high, the anointed of God, the sweet Psalmist of Israel said, the spirit of God spake, the God of Israel said, the Rock of Israel spake.
who walks in the paths of Judgement, hear Davids elegant Anthem, 2 Sam. xxiii. 1, 2, 3. David the son of Iesse said, the man raised up on high, the anointed of God, the sweet Psalmist of Israel said, the Spirit of God spoke, the God of Israel said, the Rock of Israel spoke.
And Deut. xvi. 20. That which is altogether just, shalt thou follow, pure justice, NONLATINALPHABET, as your margents read it Iustice, Iustice, Shalt thou follow, the Ingemination denotes the affection with which God speakes it;
And Deuteronomy xvi. 20. That which is altogether just, shalt thou follow, pure Justice,, as your margins read it justice, justice, Shalt thou follow, the Ingemination denotes the affection with which God speaks it;
The Jews tell us that NONLATINALPHABET, signifieth both Aures and Bilances, the ears and a ballance, upon this ground that a Judges ear should be as the tongue of a ballance, stand in aequilibrio, equal to both parts, till the weight in the scale make it incline to either side;
The jews tell us that, signifies both Aures and Bilances, the ears and a balance, upon this ground that a Judges ear should be as the tongue of a balance, stand in Equilibrium, equal to both parts, till the weight in the scale make it incline to either side;
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Causa non persona, The Cause not the Person, should be a Judges Motto, hence the Athenians, the Egyptians and the Thebans pictured Justice blind, and without hands;
Causa non persona, The Cause not the Person, should be a Judges Motto, hence the Athenians, the egyptians and the Thebans pictured justice blind, and without hands;
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Iustice is the pulse of the Body Politick, Hab. i. 4. NONLATINALPHABET, our Translation reads it, the Law fails, or is slacked, and Iudgement goeth not forth;
justice is the pulse of the Body Politic, Hab. i. 4., our translation reads it, the Law fails, or is slacked, and Judgement Goes not forth;
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Absalom by but pretending to it, stole away the hearts of the people, 2 Sam. xv. 6. Job as a Prince and Iudge, put on Iudgement as a Robe and a Diadem, Iob. xxix.
Absalom by but pretending to it, stole away the hearts of the people, 2 Sam. xv. 6. Job as a Prince and Judge, put on Judgement as a Robe and a Diadem, Job xxix.
who will be ready to say, Ier. xxxi. 23. The Lord blesse thee, O habitation of Iustice. The Rabinical Apothegme is to this purpose, Qui judicat veritatis judicium facit Majestatem divinam habitare super Israelem.
who will be ready to say, Jeremiah xxxi. 23. The Lord bless thee, Oh habitation of Justice The Rabbinical Apothegm is to this purpose, Qui judicat veritatis judicium facit Majestatem divinam habitare super Israel.
so there are NONLATINALPHABET, Many Lords that are not suffered to continue by reason of death; Christ alone is the Prince and Priest after the power of an endlesse life.
so there Are, Many lords that Are not suffered to continue by reason of death; christ alone is the Prince and Priest After the power of an endless life.
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It is an observation of the Learned Verulam, That the summe of what may be said to a Magistrate, lies in these two, Memento te esse hominem, and Memento te esse Deum. Remember thou art a God,
It is an observation of the Learned Verulam, That the sum of what may be said to a Magistrate, lies in these two, Memento te esse hominem, and Memento te esse God. remember thou art a God,
and a Bridle to keep them from acting like Man. My Lords, this clause of Davids Sermon tells you, that there will be a time when you must cease to judge us;
and a Bridle to keep them from acting like Man. My lords, this clause of Davids Sermon tells you, that there will be a time when you must cease to judge us;
The Jewes have a Saying, Quem admodum judicasti ad lancem Innocentiae, & imaginetur sibi judex acsi gladius inter faemora, & ei gehenna aperta fuisset.
The Jews have a Saying, Whom admodum judicasti ad lancem Innocentiae, & imaginetur sibi Judge acsi gladius inter faemora, & ei gehenna Aperta fuisset.
and least we should, these are our Annual Remembrancers, all we who are but Spectators of others Iudgement, must be persons concerned in that upon our own accompts, where we all shall have our Last Trial, not for Temporal Inheritances, but for Eternity.
and lest we should, these Are our Annual Remembrancers, all we who Are but Spectators of Others Judgement, must be Persons concerned in that upon our own accounts, where we all shall have our Last Trial, not for Temporal Inheritances, but for Eternity.
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Can we hear of the coming of the Iudge, and not think of that, wherein it is said, He cometh to judge the World in Righteousnesse, riding his last Circuit upon his Cloudy Chariot, Psal. xcvi. 13. Can you behold the great Conflux of people from every Quarter to this Solemnity,
Can we hear of the coming of the Judge, and not think of that, wherein it is said, He comes to judge the World in Righteousness, riding his last Circuit upon his Cloudy Chariot, Psalm xcvi. 13. Can you behold the great Conflux of people from every Quarter to this Solemnity,
and not think of that day, wherein he shall call to the heavens from above, and the earth beneath, to his judgement, Psal. l. 1, 4. Can yee behold the person of the Judge,
and not think of that day, wherein he shall call to the heavens from above, and the earth beneath, to his judgement, Psalm l. 1, 4. Can ye behold the person of the Judge,
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Latter End. Can ye behold these (as the Poet calls it Ignita purpurea, ) so here upon better reason these flaming Scarlet Robes with which the Iudge sits vested,
Latter End. Can you behold these (as the Poet calls it Ignita purpurea,) so Here upon better reason these flaming Scarlet Robes with which the Judge sits vested,
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and not think of those flaming Robes which that Iudge shall come cloathed with, when he shall come in flames to render vengeance upon all ungodlinesse, 2 Thess. i. 8. Can ye behold the Iudge sit down upon his Seat to take cognisance of all Causes Criminal and Civil,
and not think of those flaming Robes which that Judge shall come clothed with, when he shall come in flames to render vengeance upon all ungodliness, 2 Thess i. 8. Can you behold the Judge fit down upon his Seat to take cognisance of all Causes Criminal and Civil,
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and not behold as in a Vision, Christ sitting down upon his Seat, to take cognisance of all things done in the body whether good or evil, 2 Cor. v. 10. Can ye behold the Iustices of the Peace upon the Bench,
and not behold as in a Vision, christ sitting down upon his Seat, to take cognisance of all things done in the body whither good or evil, 2 Cor. v. 10. Can you behold the Justices of the Peace upon the Bench,
And not think of those Coassessors with the Great Iudge, who shall judge the World, and sit upon Thrones, by joynt suffrage and assent, ratifying the proceedings of that Iudge, 1 Cor. vi. 2. Can ye behold the Gaol delivery, the prisoners conducted to the Bar by the Iaylor, and surrendred up to Iustice;
And not think of those Co-assessors with the Great Judge, who shall judge the World, and fit upon Thrones, by joint suffrage and assent, ratifying the proceedings of that Judge, 1 Cor. vi. 2. Can you behold the Gaol delivery, the Prisoners conducted to the Bar by the Jailer, and surrendered up to justice;
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and small and great shall stand before God, Rev. xx. 12, 13. Can you see the Books opened, every mans Case stated, Inditements read, Witnesses produced,
and small and great shall stand before God, Rev. xx. 12, 13. Can you see the Books opened, every men Case stated, Inditements read, Witnesses produced,
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at which time there will be imprisonment without Bail, Indictment without Ignoramus, Conviction without Plea, Sentence without Writ of Error, Execution without Reprieve,
At which time there will be imprisonment without Bail, Indictment without Ignoramus, Conviction without Plea, Sentence without Writ of Error, Execution without Reprieve,
And when we behold the guilty felons at the Bar, with pale face,, and akeing hearts, let us think every one of us, Iam mea res agitur, our part is now acting.
And when we behold the guilty felons At the Bar, with pale face,, and aching hearts, let us think every one of us, Iam mea Rest agitur, our part is now acting.
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that they may so execute the Iustice of the Lord in this their day, that they may not fear to stand before that Great Tribunal, in the Day of the Lord.
that they may so execute the justice of the Lord in this their day, that they may not Fear to stand before that Great Tribunal, in the Day of the Lord.
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