Judah's restitution A sermon preached before the reverend judges, Sir Christopher Turner Baron of the Exchequer, and Sir Richard Bernard Serjeant at Law. At the assizes begun at Yorke the 29 of July, 1661. By Jos: Hunter Master of Arts and Minister in Yorke.
MY Text deserves your more serious attention, because taken out of the Prophecy of Isaiah, which (for the divine matter thereof, mixed with so many flourishes of humane learning) hath ever been of high esteem in the Church.
MY Text deserves your more serious attention, Because taken out of the Prophecy of Isaiah, which (for the divine matter thereof, mixed with so many flourishes of humane learning) hath ever been of high esteem in the Church.
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but he tells us, that Isaiah is alledged sixtie times & the Psalmes but sixtie four times in the new Testament Amongst the very Ethiopians this Book was in such repute, that the Queens Evnuch made it (his vade mecum ) his companion in his journey,
but he tells us, that Isaiah is alleged sixtie times & the Psalms but sixtie four times in the new Testament among the very Ethiopians this Book was in such repute, that the Queen's Eunuch made it (his vade mecum) his Companion in his journey,
and read the prophet Isaiah in his charion, though he understood him not, Act. 27, 28. and St. Ambrose so highly esteemed & valued this prophecy, that when Augustine wrote to him for his advice, what part of Scripture he should especially read, he advised him to read the prophet Isaiah, as Augustine himselfe tels us. Lib: confes: 9. ca. 5.
and read the Prophet Isaiah in his Charion, though he understood him not, Act. 27, 28. and Saint Ambrose so highly esteemed & valued this prophecy, that when Augustine wrote to him for his Advice, what part of Scripture he should especially read, he advised him to read the Prophet Isaiah, as Augustine himself tells us. Lib: confess: 9. circa 5.
For, first he discovers their sins to them from the 2. unto the 24. verse. 2: He denounces judgment against them, 24, 25. ver. 3: He scatters some promises of mercy, 26, 27. verses.
For, First he discovers their Sins to them from the 2. unto the 24. verse. 2: He denounces judgement against them, 24, 25. ver. 3: He scatters Some promises of mercy, 26, 27. Verses.
the gracious God, who alwayes in judgment remembers mercy, promises unto them the provision of a remedie, every way suitable to their maladie, a restistution according to their defection, Their defection is noted to be generall, in the whole body of the people, ver. 21. How is the faithfull City become an harlot, it was full of judgment, righteousnesse lodged in it, but now murtherers:
the gracious God, who always in judgement remembers mercy, promises unto them the provision of a remedy, every Way suitable to their malady, a restistution according to their defection, Their defection is noted to be general, in the Whole body of the people, ver. 21. How is the faithful city become an harlot, it was full of judgement, righteousness lodged in it, but now murderers:
the particular cause of this generall defection is noted to be the corruption of their Governours, ver. 23. Thy Princes are rebellious & companions of theeves, every one loveth gifts & followeth after rewards, they judge not the fatherles,
the particular cause of this general defection is noted to be the corruption of their Governors, ver. 23. Thy Princes Are rebellious & Sodales of thieves, every one loves Gifts & follows After rewards, they judge not the fatherless,
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And I will restore thy &c. And ) that is the Copula, which joynes the Text and the precedent verse together, I will turne mine hand upon thee & purely purge away thy drosse,
And I will restore thy etc. And) that is the Copula, which joins the Text and the precedent verse together, I will turn mine hand upon thee & purely purge away thy dross,
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Due restitution is, when having taken away any thing unjustly, we returne it again either in quali or in quanto: and this restitution is very necesearie,
Due restitution is, when having taken away any thing unjustly, we return it again either in Kuali or in quanto: and this restitution is very necesearie,
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for this restitution, Zacheus is famous, Luke 19.8. Free restitution is, when a man hath forfeited his interest in a thing, and he, to whom it is forfeited, is willing out of clemencie and bountie, to release the forfeiture & re-enstate him againe.
for this restitution, Zacchaeus is famous, Lycia 19.8. Free restitution is, when a man hath forfeited his Interest in a thing, and he, to whom it is forfeited, is willing out of clemency and bounty, to release the forfeiture & re-enstate him again.
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Such is this restitution promised in the Text, not a Due, but a Free restitution. The Jews had forfeited all their priviledges and immunities, and deserved ruine rather than restauration;
Such is this restitution promised in the Text, not a Due, but a Free restitution. The jews had forfeited all their privileges and immunities, and deserved ruin rather than restauration;
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For all Magistrates are in some sense Judges, and frequently so termed in Scripture, (ad denotandam facultatem) to note their Abilitie, they should be able to judge,
For all Magistrates Are in Some sense Judges, and frequently so termed in Scripture, (ad denotandam facultatem) to note their Ability, they should be able to judge,
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we read frequently afterwards in scripture of Judges taken in this strict sense. Particularly, it is said of Jehosaphat 2. Chro. 19.5. He set Judges in the land throughout all the fenced Cities of Judah, Citie by Citie.
we read frequently afterwards in scripture of Judges taken in this strict sense. Particularly, it is said of Jehoshaphat 2. Chro 19.5. He Set Judges in the land throughout all the fenced Cities of Judah, city by city.
I will restore thy Judges & thy Counsellours ) who are meant by Counsellors in the Text? Rem eandem bis dicit, namijdem sunt Consiliarij, qui Judices:
I will restore thy Judges & thy Counsellors) who Are meant by Counsellors in the Text? Remembering eandem bis dicit, namijdem sunt Consiliarij, qui Judges:
only here is (duplex nomen) because there is (duplex officium) they have a double Title given them, to note a double dutie required of them, which is not only to give judgement (in rebus litigiosis) but also to give Counsell (in rebus arduis) Judges & Counsellours are both one here in the text, though not so amongst us:
only Here is (duplex Nome) Because there is (duplex officium) they have a double Title given them, to note a double duty required of them, which is not only to give judgement (in rebus litigiosis) but also to give Counsel (in rebus arduis) Judges & Counsellors Are both one Here in the text, though not so among us:
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yet this we may safely say, though every Counsellour be not a Judge, yet every judge ought to be a Counsellour, nor is he fit to give judgment, that cannot give Counsell.
yet this we may safely say, though every Counselor be not a Judge, yet every judge ought to be a Counselor, nor is he fit to give judgement, that cannot give Counsel.
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and they that are of this opinion, do hold that God here speaks (de rejectione regum & reductione judicum) as though (when he restored Judah ) they should no longer be governed by Kings,
and they that Are of this opinion, do hold that God Here speaks (the rejection regum & reduction Judicum) as though (when he restored Judah) they should no longer be governed by Kings,
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and so indeed it fell out after the Babilonian captivity, and therefore Lyranus thinks the judges, the Text speaks of, were Zerobabel, Nehemiah, Ezra, the Macca bees, and such like.
and so indeed it fell out After the Babylonian captivity, and Therefore Lyranus thinks the judges, the Text speaks of, were Zerobabel, Nehemiah, Ezra, the Macca Bees, and such like.
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But others there are that say (melius referuntur haec ad tempora Davidis) this, at the first and in the beginning, is better referred to the times of David, for in his time Ierusalem first became famous, both because it was the Seat of the King,
But Others there Are that say (Better referuntur haec ad tempora Davidis) this, At the First and in the beginning, is better referred to the times of David, for in his time Ierusalem First became famous, both Because it was the Seat of the King,
and the reason why it is said, as at the first, and in the beginning, is to note how very good those Judges (which God would restore them) should be or every thing it is thought to be best in primordiis, in its orignall, at first, corruptions creep in with time.
and the reason why it is said, as At the First, and in the beginning, is to note how very good those Judges (which God would restore them) should be or every thing it is Thought to be best in primordiis, in its original, At First, corruptions creep in with time.
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I will restore thy judges as at the first, that is, I will restore unto thee very good Judges, Judges of the first impression, judges according to the originall, before personall abuses had crept into and mingled themselves with the Office.
I will restore thy judges as At the First, that is, I will restore unto thee very good Judges, Judges of the First impression, judges according to the original, before personal Abuses had crept into and mingled themselves with the Office.
first with reference to God, because they observed and upheld the true worship of God, a great deale more than Samaria or any Citie of Israel did, who worshipped the Calves that Jeroboam had set up.
First with Referente to God, Because they observed and upheld the true worship of God, a great deal more than Samaria or any city of Israel did, who worshipped the Calves that Jeroboam had Set up.
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Secondly, the faithfull Citie with reference to the King, because they kept their Loyalty & Allegiance to the successors of David, whom God had set up,
Secondly, the faithful city with Referente to the King, Because they kept their Loyalty & Allegiance to the Successors of David, whom God had Set up,
whereas the Cities of Israel revolted from him & rebelled against him under Jeroboam. The text thus explained, I will trouble you with no other division than this: it is a gracious promise; of what? of restitution:
whereas the Cities of Israel revolted from him & rebelled against him under Jeroboam. The text thus explained, I will trouble you with no other division than this: it is a gracious promise; of what? of restitution:
but I am more mindfull of his Majesties Act of Oblivion, which if I should in this place and at this time, in the least violate, it would be an iniquitie (as Iob speaks in another case) an iniquitie to be punished by the judges.
but I am more mindful of his Majesties Act of Oblivion, which if I should in this place and At this time, in the least violate, it would be an iniquity (as Job speaks in Another case) an iniquity to be punished by the judges.
The state of Iudah was not wholly destroyed, therefore there needed not a Creation: yet it was much decayed, therefore there was great need of a Restauration.
The state of Iudah was not wholly destroyed, Therefore there needed not a Creation: yet it was much decayed, Therefore there was great need of a Restauration.
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Uzziah the lawfull Son and heire to Amaziah: Iotham Son and heir to Uzziah: Ahaz Son and heir to Iotham; and Hezekiah Son and heir to Ahaz. It is thought indeed, that he prophesied also in the dayes of Manasseh, and was by his commandment sawne asunder:
Uzziah the lawful Son and heir to Amaziah: Jotham Son and heir to Uzziah: Ahaz Son and heir to Jotham; and Hezekiah Son and heir to Ahaz. It is Thought indeed, that he prophesied also in the days of Manasses, and was by his Commandment sawn asunder:
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defects in the execution of Lawes, and perverting of judgment, is a thing so ordinarie, that the wise man bids us, we should not wonder at it, 5. Eccles 8. However therefore they might be corrupt in the execution of their Lawes,
defects in the execution of Laws, and perverting of judgement, is a thing so ordinary, that the wise man bids us, we should not wonder At it, 5. Eccles 8. However Therefore they might be corrupt in the execution of their Laws,
It cannot be denied, but they borrowed many corrupt mixtures, both from Forreign Nations, and from their next Neighbours & Brethren the idolatrous Israelites, which did very much stain the purity,
It cannot be denied, but they borrowed many corrupt mixtures, both from Foreign nations, and from their next Neighbours & Brothers the idolatrous Israelites, which did very much stain the purity,
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Their Lawes in being, but not in force, notoriously violated by the people, and perverted by the judges, insomuch that our Prophet saith, chap 59. v: 14. Iudgment was turned back ward, and justice stood afar off;
Their Laws in being, but not in force, notoriously violated by the people, and perverted by the judges, insomuch that our Prophet Says, chap 59. v: 14. Judgement was turned back ward, and Justice stood afar off;
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He will not work a miracle to preserve a sinfull people, but is rather resolved for their many provocations, to send upon them a consunption, and a languishment.
He will not work a miracle to preserve a sinful people, but is rather resolved for their many provocations, to send upon them a consunption, and a languishment.
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First that they may see and be sensible of their own imprudence. Every wise woman buildeth her house, but the foolish plucketh it down with her hands. Prov:
First that they may see and be sensible of their own imprudence. Every wise woman builds her house, but the foolish plucketh it down with her hands. Curae:
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14. 1. Some such foolish people there are too (though they thinke themselves wise) who because they dislike something in the building and presume they can easily reare up and reforme all againe, pluck downe a whole Nation.
14. 1. some such foolish people there Are too (though they think themselves wise) who Because they dislike something in the building and presume they can Easily rear up and reform all again, pluck down a Whole nation.
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And the wise God suffers it, that at last they may see their own follie. 2. God in wisdome suffers such decaies, to make people more, thankfull for their restitution.
And the wise God suffers it, that At last they may see their own folly. 2. God in Wisdom suffers such decays, to make people more, thankful for their restitution.
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It is the epidemicall disease of Man-kind, to take notice of the price of any good, caremdo magis quàm fruendo. Contraries are the best Commentaries one upon another,
It is the epidemical disease of Mankind, to take notice of the price of any good, caremdo magis quàm fruendo. Contraries Are the best Commentaries one upon Another,
the horror of darknes, proves the benefit of light to be heavenly: health is then preferred amongst us, when it brings letters of Commendation from sicknes:
the horror of darkness, Proves the benefit of Light to be heavenly: health is then preferred among us, when it brings letters of Commendation from sickness:
Anarchie is the best foile unto a well-temperd government, whether in Church or State. When a people have found by experience how dangerous defection is, then they wish for,
Anarchy is the best foil unto a well-tempered government, whither in Church or State. When a people have found by experience how dangerous defection is, then they wish for,
Preservation is bonum optabile, but restitution is bonum mirabile. This it was that magnifyed Christs cure of the woman, which had the bloody issue, that he healed her suddenly,
Preservation is bonum optabile, but restitution is bonum Marvelous. This it was that magnified Christ cure of the woman, which had the bloody issue, that he healed her suddenly,
great need they had therefore of a Cordiall or a Restaurative. The greater their necessitie was, the more gracious is the promise. 2: Restitution is healing. When a man is heal'd of a Sicknes or distemper, then is he said to be restored:
great need they had Therefore of a Cordial or a Restaurative. The greater their necessity was, the more gracious is the promise. 2: Restitution is healing. When a man is healed of a Sickness or distemper, then is he said to be restored:
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Great need they had therefore of healing and restoring: and still the greater their need, the more gracious the promise. 3: Restitution is joynting. 6. Gala. 1. If a man be overtaken in a fault, yee which are spirituall, restore such an one in the spirit of meeknes:
Great need they had Therefore of healing and restoring: and still the greater their need, the more gracious the promise. 3: Restitution is jointing. 6. Gala. 1. If a man be overtaken in a fault, ye which Are spiritual, restore such an one in the Spirit of meekness:
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The earth and all the inhabitants thereof are dissolved: (saith the Psalmist) I beare up the Pillars of it: Dissolved, that is, discompacted, disjoynted.
The earth and all the inhabitants thereof Are dissolved: (Says the Psalmist) I bear up the Pillars of it: Dissolved, that is, discompacted, disjointed.
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but much more, when he shall restore it, and joynt it again, that it is able in some measure to support in selfe. Lastly, Restitution is setling. Mat:
but much more, when he shall restore it, and joint it again, that it is able in Some measure to support in self. Lastly, Restitution is settling. Mathew:
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(NONLATINALPHABET) shall settle or establish all things, and the word signifies properly, to establish, (per collocationem in proprio loco) by restoring things and persons to their proper places.
() shall settle or establish all things, and the word signifies properly, to establish, (per collocationem in Properly loco) by restoring things and Persons to their proper places.
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Now aske a man, whose spirits were wel-nigh spent, how good a restaurative Cordiall is? aske a man, that hath been long sick, it health be not a great mercie? aske a man, that hath broken a leg or an Arme,
Now ask a man, whose spirits were Wellnigh spent, how good a restaurative Cordial is? ask a man, that hath been long sick, it health be not a great mercy? ask a man, that hath broken a leg or an Arm,
how comfortable it is to be restored to them, and setled in the possession of them again? such a mercy is restitution unto a people, it is Cordiall, healing, jointing, setling.
how comfortable it is to be restored to them, and settled in the possession of them again? such a mercy is restitution unto a people, it is Cordial, healing, jointing, settling.
He hath restored us our Native and undoubted Soveraigne, our ancient Governement, both in Church and State, our fundamentall Lawes, our Liberties, our peace,
He hath restored us our Native and undoubted Sovereign, our ancient Government, both in Church and State, our fundamental Laws, our Liberties, our peace,
Hezekiah is blamed for not rendring according to the benefit that he had received, and wrath was threatned to all Judah & Jerusalem for it. 2. Chro: 32.25. Let us therefore (as the Apostle exhorts) 13. Hebr: 15. Offer unto God the sacrifice of praise continually, that is the fruit of our lipps, giving thankes to his name.
Hezekiah is blamed for not rendering according to the benefit that he had received, and wrath was threatened to all Judah & Jerusalem for it. 2. Chro: 32.25. Let us Therefore (as the Apostle exhorts) 13. Hebrew: 15. Offer unto God the sacrifice of praise continually, that is the fruit of our lips, giving thanks to his name.
Let us take heed, lest as Philip branded his souldier (that beg'd the lands of one that had entertaind him kindly) with ingratus hospes on his fore-head;
Let us take heed, lest as Philip branded his soldier (that begged the Lands of one that had entertained him kindly) with Ingrateful Guest on his forehead;
so God brand not us with the ignominious note of the unthankefull Nation. 3: For Caution, in the words of our Saviour, Ioh: 5.14. Behold, thou art made whole, goe thy way and sin no more.
so God brand not us with the ignominious note of the unthankful nation. 3: For Caution, in the words of our Saviour, John: 5.14. Behold, thou art made Whole, go thy Way and sin no more.
Let none be offended, if I bespeake this honourable Audience in the language of Samuel 1. Sam. 12.24. Fear the Lord & serve him in truth, and with all your hearts;
Let none be offended, if I bespeak this honourable Audience in the language of Samuel 1. Sam. 12.24. fear the Lord & serve him in truth, and with all your hearts;
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Now there are severall Qualifications required to the Constitution of a good Judge: 1. The good judge is carefull, that he act nothing but by Commission from a lawfull Power:
Now there Are several Qualifications required to the Constitution of a good Judge: 1. The good judge is careful, that he act nothing but by Commission from a lawful Power:
or else, I know not how he can answer that question, (quis constituit te judicem) who made thee a judge and a Ruler? In our Nation all lawfull Authority is derivatively frō the King;
or Else, I know not how he can answer that question, (quis Constituted te Judicem) who made thee a judge and a Ruler? In our nation all lawful authority is derivatively from the King;
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the potestas judiciaria, the power of judging doth primarily belong to him, it is one of his jura Regalia: a Man therefore must have his Deputation to the Office of judge from him,
the potestas judiciaria, the power of judging does primarily belong to him, it is one of his jura Regalia: a Man Therefore must have his Deputation to the Office of judge from him,
Submit your selves to the King as supream, and to Governours as to them that are sent by him. 1 Pet: 2: 13: if they have not their Mission from him, there is no submission due to them.
Submit your selves to the King as supreme, and to Governors as to them that Are sent by him. 1 Pet: 2: 13: if they have not their Mission from him, there is no submission due to them.
I have read of a notable story of Canusus, who having examined twelve Theeves, and condemned them, one of them pleaded, that he was extracted from royall bloud;
I have read of a notable story of Canusus, who having examined twelve Thieves, and condemned them, one of them pleaded, that he was extracted from royal blood;
You know what are the things that corrupt men in Office, thy are bribes, every one loveth gifts, and followeth after rewards, is our Prophets complaint, concerning the corrupt Judges of Judah:
You know what Are the things that corrupt men in Office, thy Are Bribes, every one loves Gifts, and follows After rewards, is our prophets complaint, Concerning the corrupt Judges of Judah:
and that is, by giving no encouragement unto any to corrupt him. He despiseth the gain of oppression, and shaketh his hands from holding of bribes. Isa. 33: 15:
and that is, by giving no encouragement unto any to corrupt him. He despises the gain of oppression, and shakes his hands from holding of Bribes. Isaiah 33: 15:
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the good Judge hath so much judgement, as to consider the Rusticity and homelinesse of common people in giving of evidence, that they must be impertinent, before they can be pertinent.
the good Judge hath so much judgement, as to Consider the Rusticity and homeliness of Common people in giving of evidence, that they must be impertinent, before they can be pertinent.
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he will not suffer a Lawyer, with multitude of words & questions, in a plaine case, to darken the cause, consound the Jurie, or puzzle the Witnesses. 4: The good Judge is Couragious.
he will not suffer a Lawyer, with multitude of words & questions, in a plain case, to darken the cause, confound the Jury, or puzzle the Witnesses. 4: The good Judge is Courageous.
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as Judges must doe, if they would be as Cato and Fabricius. Had not he need to be a man of courage, that must (as it often falls out with Judges) maintain right against might? had not he need to be of an undaunted spirit, that must turne the wheel over the wicked, withstand the inundation of prophaness,
as Judges must do, if they would be as Cato and Fabricius. Had not he need to be a man of courage, that must (as it often falls out with Judges) maintain right against might? had not he need to be of an undaunted Spirit, that must turn the wheel over the wicked, withstand the inundation of profaneness,
After they had done, Theodoricke sends for them again (as they thought, to applaud them for their expedition) being come, he asked them what was the reason, they defer'd that for three years, which they could dispatch in two dayes? they made no Apologie (that I read of) for their deferring,
After they had done, Theodoric sends for them again (as they Thought, to applaud them for their expedition) being come, he asked them what was the reason, they deferred that for three Years, which they could dispatch in two days? they made no Apology (that I read of) for their deferring,
The good judge therefore (so far as he may with safety to his Conscience) remits of the rigour of the Law, especially where indulgence may work amendment.
The good judge Therefore (so Far as he may with safety to his Conscience) remits of the rigour of the Law, especially where indulgence may work amendment.
and is careful, that they (who are not worthy to live) may by the instruction of some able Minister, be the better fitted to dye, that however the flesh be destroyed, the spirit may be saved in the day of the Lord Jesus. 8: The good judge is not Gallio - like, carelesse in things that do concern Religion.
and is careful, that they (who Are not worthy to live) may by the instruction of Some able Minister, be the better fitted to die, that however the Flesh be destroyed, the Spirit may be saved in the day of the Lord jesus. 8: The good judge is not Gallio - like, careless in things that do concern Religion.
Lastly, The good judge is a good Man; One that feareth God, and escheweth evill; of such uprightnesse & integrity, that his Conversation is exemplary to all inferiour Magistrates.
Lastly, The good judge is a good Man; One that fears God, and escheweth evil; of such uprightness & integrity, that his Conversation is exemplary to all inferior Magistrates.
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One that makes consciene of his duty towards God, as well as the King, remembring that account he hath to give, ere long, to the judge of all the earth.
One that makes consciene of his duty towards God, as well as the King, remembering that account he hath to give, ere long, to the judge of all the earth.
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One that is devout in his Closet, strict in his Family, and thinks himselfe as honourable, with his Train waiting on him to the Church, as to the Court.
One that is devout in his Closet, strict in his Family, and thinks himself as honourable, with his Train waiting on him to the Church, as to the Court.
In a word one so pious, just, charitable, temperate, and free from vice, that he doth as much good by his example as by his Authority Thus I have shown you who is a good judge:
In a word one so pious, just, charitable, temperate, and free from vice, that he does as much good by his Exampl as by his authority Thus I have shown you who is a good judge:
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and let none think, that I have extracted this out of Sir Thomas Moore 's Utopia, and given you the description of a man, that never was nor ever will be;
and let none think, that I have extracted this out of Sir Thomas Moore is Utopia, and given you the description of a man, that never was nor ever will be;
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I know, you have in your owne thoughts prevented me, that I need say nothing Both the time and the matter do now require, that I should direct my speech unto you (my Lords & Gentlemen) for whose honour as well as instruction this Exercise is observed:
I know, you have in your own thoughts prevented me, that I need say nothing Both the time and the matter do now require, that I should Direct my speech unto you (my lords & Gentlemen) for whose honour as well as instruction this Exercise is observed:
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1 My Lords and Gentlemen, you know what a strict Proclamation his Majesty (out of his Princely piety, not policy) hath set out, against Vicious, Debauched, and Prophane Persons:
1 My lords and Gentlemen, you know what a strict Proclamation his Majesty (out of his Princely piety, not policy) hath Set out, against Vicious, Debauched, and Profane Persons:
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I acknowledge indeed, that you see most what with other mens eyes, and cannot punish abuses (unlesse you see them) without complaint and information from others:
I acknowledge indeed, that you see most what with other men's eyes, and cannot Punish Abuses (unless you see them) without complaint and information from Others:
for when the question was put (annon observâsti diem dominicum) hast thou observed the Lords day? the answer was returned, (Christianus sum intermittere non possum) I am a Christian I may not do otherwise.
for when the question was put (annon observâsti diem Dominicum) hast thou observed the lords day? the answer was returned, (Christian sum intermittere non possum) I am a Christian I may not do otherwise.
After thou hast given us such deliverance as this, should we again break thy Commandements, wouldst thou not be angry with us, till thou hadst consumed us,
After thou hast given us such deliverance as this, should we again break thy commandments, Wouldst thou not be angry with us, till thou Hadst consumed us,
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for it is true, if these contentions about Church-matters were only agitated in the Schooles and had no influence upon the State, the matter were lesse,
for it is true, if these contentions about Church-matters were only agitated in the Schools and had no influence upon the State, the matter were less,
but we see frequently, that Tumults and distractions in the State, arise from hence. It is a good way to remove schisme, to consider first what indeed Schisme is:
but we see frequently, that Tumults and distractions in the State, arise from hence. It is a good Way to remove Schism, to Consider First what indeed Schism is:
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that is the very subject of the question, and if we erre in this we doe stumble in limine. Schisme seems to me to be, a groundlesse rending of the Churches Communion, joyned with a contempt of the Churches Authoritie.
that is the very Subject of the question, and if we err in this we do Stumble in limine. Schism seems to me to be, a groundless rending of the Churches Communion, joined with a contempt of the Churches authority.
And therefore I suppose, though a man be in some things dissatisfied (so he give but all due respect and reverence to Ecclesiasticall authority) he may be said to be scrupulous or at the most erronious, but not Schismaticall.
And Therefore I suppose, though a man be in Some things dissatisfied (so he give but all due respect and Reverence to Ecclesiastical Authority) he may be said to be scrupulous or At the most erroneous, but not Schismatical.
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Thus I have made bold to point out to your Lordshipps, the three great Troublers of our Israel, Prophanenesse, Poperie, and Schisme; which so far as they fall upon the state, require the observation and inspection of you, who are by your Office, Physicians and Ministers of State. My Lords:
Thus I have made bold to point out to your Lordships, the three great Troublers of our Israel, Profaneness, Popery, and Schism; which so Far as they fallen upon the state, require the observation and inspection of you, who Are by your Office, Physicians and Ministers of State. My lords:
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I have no more to adde, but to congratulate this Honourable Assembly, and to pray that the Lord of Lords would be a sheild to protect you, a Sunne to guide you,
I have no more to add, but to congratulate this Honourable Assembly, and to pray that the Lord of lords would be a shield to Pact you, a Sun to guide you,
Unto this God, who is one Essence, and three Persons, the King immortall, invisible, the only wise God, be honour and Glory, for ever and ever. Amen. FINIS.
Unto this God, who is one Essence, and three Persons, the King immortal, invisible, the only wise God, be honour and Glory, for ever and ever. Amen. FINIS.
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