No Judge no Law. For how shall Samuel judge, if he have not a Rule laid before him, according to which judgment is to be made? and that Rule is the Law. And on the other side, to what purpose serves the Law, if there be not some Person authorized, who may interpret that Law,
No Judge no Law. For how shall Samuel judge, if he have not a Rule laid before him, according to which judgement is to be made? and that Rule is the Law. And on the other side, to what purpose serves the Law, if there be not Some Person authorized, who may interpret that Law,
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and apply it to particular cases, and see it put in due and orderly execution? and that Person is the Judge. If then there be a Judge, it follows that there is a Law also, by which as he is impowered, so he is to be directed. We have a Reverend Judge before us in the Text, on the Seat. It will be necessary then, in order to their acting, to open their Commission first (as is usual) and to shew the Law, by authority whereof Samuel and all his fellow-Judges are to Act.
and apply it to particular cases, and see it put in due and orderly execution? and that Person is the Judge. If then there be a Judge, it follows that there is a Law also, by which as he is Empowered, so he is to be directed. We have a Reverend Judge before us in the Text, on the Seat. It will be necessary then, in order to their acting, to open their Commission First (as is usual) and to show the Law, by Authority whereof Samuel and all his fellow-Judges Are to Act.
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For what is Reason it self, but a Law and Rule of mens actions? This is that, which constitutes and denominates us Men. For he that doth not govern himself according to the prescript of right Reason, lives not the life of Man ;
For what is Reason it self, but a Law and Rule of men's actions? This is that, which constitutes and denominates us Men. For he that does not govern himself according to the prescript of right Reason, lives not the life of Man;
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To this Law belong all those Common Notions, by which we are taught to acknowledge the Existence of God, and to distinguish what is Honest, and Just, and Becoming the Nature of Man (whether Alone or in Society) and what is otherwise.
To this Law belong all those Common Notions, by which we Are taught to acknowledge the Existence of God, and to distinguish what is Honest, and Just, and Becoming the Nature of Man (whither Alone or in Society) and what is otherwise.
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as things which natural Reason, and humane Understanding of it self, without any prompting, judges fit to be observed) I say these laws of Nature are necessarily pre-required,
as things which natural Reason, and humane Understanding of it self, without any prompting, judges fit to be observed) I say these laws of Nature Are necessarily prerequired,
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insomuch that Rebels and Thieves, though they be unjust to others, yet are forced upon this principle to practice a kind of justice amongst themselves, that they may keep their party together upon fair and equitable terms.
insomuch that Rebels and Thieves, though they be unjust to Others, yet Are forced upon this principle to practice a kind of Justice among themselves, that they may keep their party together upon fair and equitable terms.
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But upon the fall of man Nature it self being universally (as it was) corrupted as well as weakned, and the Notions of Original Righteousness, through prevailing wickedness, which has increased all along proportionably with mankind it self, being in a manner wholly defaced and obliterated;
But upon the fallen of man Nature it self being universally (as it was) corrupted as well as weakened, and the Notions of Original Righteousness, through prevailing wickedness, which has increased all along proportionably with mankind it self, being in a manner wholly defaced and obliterated;
it was necessary, that Law should be recovered, and re-imprinted upon the memory of men, that even vulgar understandings should have their duties plainly laid out before them:
it was necessary, that Law should be recovered, and re-imprinted upon the memory of men, that even Vulgar understandings should have their duties plainly laid out before them:
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which being founded, as near as might be, upon those of Nature, as being the productions of reason and convenience together, might accommodate general Rules to particular Instances, according to circumstances of time and place,
which being founded, as near as might be, upon those of Nature, as being the productions of reason and convenience together, might accommodate general Rules to particular Instances, according to Circumstances of time and place,
but as to the two latter, the Judicial and the Ceremonial Laws, God has left particular States and Churches to the liberty of their own determinations,
but as to the two latter, the Judicial and the Ceremonial Laws, God has left particular States and Churches to the liberty of their own determinations,
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so to order both Political and Ecclesiastical jurisdiction, as may be most expedient; provided they command nothing contrary to that law, which he himself hath given us; I mean, the Moral Law.
so to order both Political and Ecclesiastical jurisdiction, as may be most expedient; provided they command nothing contrary to that law, which he himself hath given us; I mean, the Moral Law.
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Theft is forbidden in the eighth precept, and by the Judicial Law was to be punished (amongst the Jews) only with a fourfold restitution of the thing stoln, in kind,
Theft is forbidden in the eighth precept, and by the Judicial Law was to be punished (among the jews) only with a fourfold restitution of the thing stolen, in kind,
Now for Forms and Habits, and the Ceremonies of Worship, (since God cannot be woshipt otherwise, I mean, without some Form and Ceremony or other) these are to be ordered by the Churches appointment;
Now for Forms and Habits, and the Ceremonies of Worship, (since God cannot be woshipt otherwise, I mean, without Some From and Ceremony or other) these Are to be ordered by the Churches appointment;
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as divisions in State. For he that has made himself his own God, ('tis an expression of a late Author against Atheism ) will by his good will be his own King too.
as divisions in State. For he that has made himself his own God, (it's an expression of a late Author against Atheism) will by his good will be his own King too.
At this pass were things in Israel, when every man did that which was right in his own eyes, and then 'tis said they did that which was evil in the sight of the Lord.
At this pass were things in Israel, when every man did that which was right in his own eyes, and then it's said they did that which was evil in the sighed of the Lord.
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Wherefore to prevent such disorders, and to deliver them from those distresses, their disorders brought upon them, God often raised them up Judges, the last whereof was Samuel here, a Priest and a Judge. And Samuel judged Israel &c.
Wherefore to prevent such disorders, and to deliver them from those Distresses, their disorders brought upon them, God often raised them up Judges, the last whereof was Samuel Here, a Priest and a Judge. And Samuel judged Israel etc.
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he judged Israel all the days of his life ; and that at Ramah, where his house was, as it follows, v. 17. 2. In his Journey and Circuit, as a Justice in Eyre :
he judged Israel all the days of his life; and that At Ramah, where his house was, as it follows, v. 17. 2. In his Journey and Circuit, as a justice in Eyre:
I. First for the character and qualification of the Person. Samuel was Prophet and Priest as well as Judge, Right Reverend in all his capacities, in all his functions: Nor was it any objection against him from the people, that he was a Church-man, and so unfit to serve his Country in a secular charge.
I. First for the character and qualification of the Person. Samuel was Prophet and Priest as well as Judge, Right Reverend in all his capacities, in all his functions: Nor was it any objection against him from the people, that he was a Churchman, and so unfit to serve his Country in a secular charge.
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Again all Israel (the Text tells us) from Dan even to Bersheba knew, that Samuel was established to be a Prophet of the Lord, Chap. 3. vers. 20. And not only so;
Again all Israel (the Text tells us) from Dan even to Beersheba knew, that Samuel was established to be a Prophet of the Lord, Chap. 3. vers. 20. And not only so;
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a Prophet himself, but a trainer up of young Prophets, the President of a Colledge at Naioth in Ramah. Chap. 19. vers. 20. And here 'tis said he judged Israel all the days of his life.
a Prophet himself, but a trainer up of young prophets, the President of a College At Naioth in Ramah. Chap. 19. vers. 20. And Here it's said he judged Israel all the days of his life.
For such was his Sanctity and Wisdom, such his Ability of Judgment and Integrity of Life, such his Prudence and Conduct, such his constant Piety to God,
For such was his Sanctity and Wisdom, such his Ability of Judgement and Integrity of Life, such his Prudence and Conduct, such his constant Piety to God,
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Nor did it make a little for the Peace and Unity and good order of the Common-wealth, that the same Person was Supreme Governour, both in Church and State ;
Nor did it make a little for the Peace and Unity and good order of the Commonwealth, that the same Person was Supreme Governor, both in Church and State;
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the Jewish Writers telling us, it was not unusual, that in later times the High Priest, if he were reputed a Wise and a Good man, was chosen into the Sanhedrim, and made the Nasi, which is as much as with us the Lord President of the Supreme Court ;
the Jewish Writers telling us, it was not unusual, that in later times the High Priest, if he were reputed a Wise and a Good man, was chosen into the Sanhedrim, and made the Nasi, which is as much as with us the Lord President of the Supreme Court;
before Aarons Family was settled, the Priesthood went constantly along with the Primogeniture ; whereupon Esau is branded for profane, because he so slightly parted with his Birthright.
before Aaron's Family was settled, the Priesthood went constantly along with the Primogeniture; whereupon Esau is branded for profane, Because he so slightly parted with his Birthright.
Afterwards indeed Moses and Aaron, being Brothers, did by Divine appointment divide the Powers, the one managing the Sword, the other the Keys. Nor do we meet with any Instance, where they were joined again, till Eli and Samuel, who were Priests and Judges too:
Afterwards indeed Moses and Aaron, being Brother's, did by Divine appointment divide the Powers, the one managing the Sword, the other the Keys. Nor do we meet with any Instance, where they were joined again, till Eli and Samuel, who were Priests and Judges too:
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And this, though it may not look altogether so pertinent to this time and place, has howsoever this useful remark, that the Civil Magistrate ought not to think himself unconcerned in the Interests of the Church, and that since Priests have formerly done the office of Judges, Judges on the other hand may think it to be some obligation upon them to take care,
And this, though it may not look altogether so pertinent to this time and place, has howsoever this useful remark, that the Civil Magistrate ought not to think himself unconcerned in the Interests of the Church, and that since Priests have formerly done the office of Judges, Judges on the other hand may think it to be Some obligation upon them to take care,
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that so Church and State, whose Interests have sometimes so fairly met and kindly imbraced one the other, being lodged in one and the same bosome, may ever,
that so Church and State, whose Interests have sometime so fairly met and kindly embraced one the other, being lodged in one and the same bosom, may ever,
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II. From the Person we come to treat of the Office, that he was the Judge of Israel: and of that 1. In its Nature. 2. In its Power. 3. In its Extent. 4. And lastly in its Rule.
II From the Person we come to Treat of the Office, that he was the Judge of Israel: and of that 1. In its Nature. 2. In its Power. 3. In its Extent. 4. And lastly in its Rule.
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when addressed to for dividing the Inheritance, asks the same question, though otherwise in all points qualified for the office, Who made me a Judge? so on the other hand, without a Judge, Law it self would be of no use:
when addressed to for dividing the Inheritance, asks the same question, though otherwise in all points qualified for the office, Who made me a Judge? so on the other hand, without a Judge, Law it self would be of no use:
For how would Laws be executed, or publick order be preserved? Wherefore as the God of nature has provided Laws, whereby men are to be governed, so he has not been wanting to invest some men, in all places and at all times, with authority, to secure those Laws,
For how would Laws be executed, or public order be preserved? Wherefore as the God of nature has provided Laws, whereby men Are to be governed, so he has not been wanting to invest Some men, in all places and At all times, with Authority, to secure those Laws,
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to which end that Faculty is furnished with a kind of Omniscience (which no Judge from without has, that can but Judge Secundum allegata & probata) she, I say, is conscious to all a mans thoughts as well as actions, alledges and proves all he has done or said, or so much as design'd;
to which end that Faculty is furnished with a kind of Omniscience (which no Judge from without has, that can but Judge Secundum allegata & Approved) she, I say, is conscious to all a men thoughts as well as actions, alleges and Proves all he has done or said, or so much as designed;
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But this inward Reflexive Judgment of the Soul of Man upon it self, this Home-Circuit is not enough to do the business of Society. In this our corrupt State, wicked men have partly found out ways to bribe, to corrupt and debauch, this Judge within them, partly have arrived to that impudence and insensibility in sinning, that they have hardned themselves against the sentence, as well as against the dictates of conscience, and in the pursuit of what pleaseth a vitious appetite, and a depraved will, neither regard the one nor the other, having by bold and frequent attempts upon conscience worn out all that Awe, which naturaly every man ows to himself.
But this inward Reflexive Judgement of the Soul of Man upon it self, this Home-Circuit is not enough to do the business of Society. In this our corrupt State, wicked men have partly found out ways to bribe, to corrupt and debauch, this Judge within them, partly have arrived to that impudence and insensibility in sinning, that they have hardened themselves against the sentence, as well as against the dictates of conscience, and in the pursuit of what Pleases a vicious appetite, and a depraved will, neither regard the one nor the other, having by bold and frequent attempts upon conscience worn out all that Awe, which naturally every man ows to himself.
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The case of the generality of men standing thus, it was necessary, that for external polity, whereby men are joyned together in society, God should depute other Judges, besides conscience, (since it would have been so dangerous to have left men barely to that) who might take care, nè quid Resp. detrimenti capiat, to prevent mischiefs that might befal community from disorderly persons, by restraining at least the outward actions of men,
The case of the generality of men standing thus, it was necessary, that for external polity, whereby men Are joined together in society, God should depute other Judges, beside conscience, (since it would have been so dangerous to have left men barely to that) who might take care, nè quid Resp. Detrimenti Capita, to prevent mischiefs that might befall community from disorderly Persons, by restraining At least the outward actions of men,
and of dispensing other punishments upon those of his own family, according to their demerits: as the examples of Abraham turning out his son Ishmael ; of Noah cursing Cham ;
and of dispensing other punishments upon those of his own family, according to their demerits: as the Examples of Abraham turning out his son Ishmael; of Noah cursing Cham;
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then all the Families of the kindred were to be gathered and consolidated under some onè head, the Patriarch or chief Father of all the several Families.
then all the Families of the kindred were to be gathered and consolidated under Some onè head, the Patriarch or chief Father of all the several Families.
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Afterward when kindreds themselves, what with the propagation of their own Families, what with the commixtion of strangers, were so inlarged, that they became Nations ;
Afterwards when kindreds themselves, what with the propagation of their own Families, what with the commixtion of Strangers, were so enlarged, that they became nations;
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For, though there be other Forms, which I shall not now dispute against, yet the Monarchical has this advantage at least over them all, that it was the first,
For, though there be other Forms, which I shall not now dispute against, yet the Monarchical has this advantage At least over them all, that it was the First,
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as the Historian Justin has observed, that principio rerum, at the beginning of the world, that is, when the world was first divided into Nations, it was governed by Kings. This among all other people;
as the Historian Justin has observed, that principio rerum, At the beginning of the world, that is, when the world was First divided into nations, it was governed by Kings. This among all other people;
but then God having a special care of his own people, did not at first set up Kingly Government amongst them, (though afterwards upon their desire he did) but to maintain the Theocracy, his own Government among them, did, upon occasion of great troubles or imminent dangers, raise them up Judges, who were tantamount to Kings. Nay Moses himself gives himself the very Title too; Deut. 33.5. where he says, that Moses was King in Jeshurum, when the heads of the People and the Tribes of Israel were gathered together.
but then God having a special care of his own people, did not At First Set up Kingly Government among them, (though afterwards upon their desire he did) but to maintain the Theocracy, his own Government among them, did, upon occasion of great Troubles or imminent dangers, raise them up Judges, who were tantamount to Kings. Nay Moses himself gives himself the very Title too; Deuteronomy 33.5. where he Says, that Moses was King in Jeshurum, when the Heads of the People and the Tribes of Israel were gathered together.
2. And such was Samuels power, here, as that of all the other Judges before him, differing from the Kingly rather in name then substance, as to the exercise of it.
2. And such was Samuels power, Here, as that of all the other Judges before him, differing from the Kingly rather in name then substance, as to the exercise of it.
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Some tell us, it was much-what like that of the •ictators at Rome, in that they were raised only upon extraordinary occasions, and intrusted with an arbitrary power. 'Tis true,
some tell us, it was muchwhat like that of the •ictators At Room, in that they were raised only upon extraordinary occasions, and Entrusted with an arbitrary power. It's true,
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as they all did, but JulJus Caesar. By this power then they were instated in a supremaecy, and were NONLATINALPHABET unlimited, unaccountable and unappealable.
as they all did, but JulJus Caesar. By this power then they were instated in a supremaecy, and were unlimited, unaccountable and unappealable.
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They had the universal dispensation of Justice, an absolute right to make War and Peace, command of mens persons and fortunes, and power of Life and Death. And all other Magistrates and Officers derived their authority from them.
They had the universal Dispensation of justice, an absolute right to make War and Peace, command of men's Persons and fortune's, and power of Life and Death. And all other Magistrates and Officers derived their Authority from them.
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It is the opinion of some, and those learned, that the great Council of Seventy, which Moses for his assistance set up by the advice of his Father-in-law Jethro, to help him in the tryal of lesser causes, usually called the Sanhedrim, or NONLATINALPHABET, the Jewish Parliament, continued down from Moses without any interruption till Herods time;
It is the opinion of Some, and those learned, that the great Council of Seventy, which Moses for his assistance Set up by the Advice of his Father-in-law Jethro, to help him in the trial of lesser Causes, usually called the Sanhedrim, or, the Jewish Parliament, continued down from Moses without any interruption till Herods time;
if so, then the Judge was chief over them. Besides there were lesser Courts too in each City, much like our Hundred-Court's, and Courts-Leet ; to judge of smaller matters;
if so, then the Judge was chief over them. Beside there were lesser Courts too in each city, much like our Hundred-Court's, and Courts-Leet; to judge of smaller matters;
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And all these inferiour Courts subordinate to the great Consistory, and that it self to the Judge. But I rather incline to GrotJus, who thinks that in these times all the bands of Government were losened amidst the popular licentiousness,
And all these inferior Courts subordinate to the great Consistory, and that it self to the Judge. But I rather incline to GrotJus, who thinks that in these times all the bans of Government were loosened amid the popular licentiousness,
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since the History makes it clearly out, that, at every vacancy or interval of Government, the people fell off a fresh into their former disorders, and those disorders brought new troubles upon them, which both occasioned the raising of a new Judge, to rescue them from one and t'other, from their sins, and from their foes.
since the History makes it clearly out, that, At every vacancy or interval of Government, the people fell off a fresh into their former disorders, and those disorders brought new Troubles upon them, which both occasioned the raising of a new Judge, to rescue them from one and tother, from their Sins, and from their foes.
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And so is it proportionably with all supreme Magistrates. For that Ascham 's position is not true, that they receive their power by compact and agreement of the people;
And so is it proportionably with all supreme Magistrates. For that Ascham is position is not true, that they receive their power by compact and agreement of the people;
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The Judicatory power then is not derived from the people, but from God himself transmitted to the King as supreme, and from him to the Judges, as Ministers of Justice sent by him:
The Judicatory power then is not derived from the people, but from God himself transmitted to the King as supreme, and from him to the Judges, as Ministers of justice sent by him:
For what says the Apostle elsewhere? Do we then by faith, (and I may say, do we then by our good works) make void the Law? yea rather we establish it, by performing what it commands.
For what Says the Apostle elsewhere? Do we then by faith, (and I may say, do we then by our good works) make void the Law? yea rather we establish it, by performing what it commands.
The Law then is for clearing, and acquitting the guiltless, no less then for condemning criminals. As at a Goal-delivery, the Billa vera casts the Prisoner, the no-evidence of the fact sets him free.
The Law then is for clearing, and acquitting the guiltless, no less then for condemning criminals. As At a Goal delivery, the Bill of vera Cast the Prisoner, the no-evidence of the fact sets him free.
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Again, as this judicial power is over all Persons, so 'tis in all Causes, Temporal by the Judge, Spiritual by the Bishop, by each as the Kings Delegate.
Again, as this judicial power is over all Persons, so it's in all Causes, Temporal by the Judge, Spiritual by the Bishop, by each as the Kings Delegate.
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so that he had the people upon a double account obliged to him, for the punishment of crimes, and the decision of controversies in both Courts, Civil, and Ecclesiastical, according to the sentence in Deut. 17.12.
so that he had the people upon a double account obliged to him, for the punishment of crimes, and the decision of controversies in both Courts, Civil, and Ecclesiastical, according to the sentence in Deuteronomy 17.12.
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Of those who pretend submission to the Judge, but have not the same obedience for the Priest, and so would own but half a Samuel, we have spoken before,
Of those who pretend submission to the Judge, but have not the same Obedience for the Priest, and so would own but half a Samuel, we have spoken before,
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such as are forbidden by the Law of Nature, are worthy of death. Let me only take notice by the way, that there are some, who acknowledge no such thing as a Law of Nature ;
such as Are forbidden by the Law of Nature, Are worthy of death. Let me only take notice by the Way, that there Are Some, who acknowledge no such thing as a Law of Nature;
but that these things we call Laws, were invented upon emergent necessities or politick designs, and so are only ex instituto & NONLATINALPHABET, by institution and compact;
but that these things we call Laws, were invented upon emergent necessities or politic designs, and so Are only ex instituto &, by Institution and compact;
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The Poets and some Ancient Philosophers too, who knew not the original of mankind, make a pleasant story of it, that men were used at first to fall out and quarrel about their Acorns,
The Poets and Some Ancient Philosophers too, who knew not the original of mankind, make a pleasant story of it, that men were used At First to fallen out and quarrel about their Acorns,
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and other such provisions, Nature could furnish them with before the invention of Tillage; and with fists first, and then with clubs, disputed their rights;
and other such provisions, Nature could furnish them with before the invention of Tillage; and with fists First, and then with Clubs, disputed their rights;
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but then he, that was strongest today, by ill hap, many times, meeting with one stronger then he the next, was forced to resign the booty of his last conquest.
but then he, that was Strongest today, by ill hap, many times, meeting with one Stronger then he the next, was forced to resign the booty of his last conquest.
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one wiser then the rest perswades them to quietness, and tells them, if they would agree and live civilly together, there would be enough for them all.
one Wiser then the rest persuades them to quietness, and tells them, if they would agree and live civilly together, there would be enough for them all.
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and would have been apt to fall out among themselves, and could not, if they had held together, made good their smaller party against a multitude in league; they were all content;
and would have been apt to fallen out among themselves, and could not, if they had held together, made good their smaller party against a multitude in league; they were all content;
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and presently Articles were drawn up, and Laws made, and Rules of society consented to; by which all mankind has, ever since, time out of mind been governed.
and presently Articles were drawn up, and Laws made, and Rules of society consented to; by which all mankind has, ever since, time out of mind been governed.
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which with them past only for fancy, or at best but conjecture. According to this great Master of corrupt reason, every man is free, and has a natural right to every thing, he can make himself master of:
which with them passed only for fancy, or At best but conjecture. According to this great Master of corrupt reason, every man is free, and has a natural right to every thing, he can make himself master of:
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only men for fear of disturbances, and out of care of self-preservation, combin'd into Societies, or else over-powerd by force, (for here lies the Argument with him, that the longest sword creates the best Title) gave up their Liberty, and quitting that right, they had by Nature to all things, submitted to unequal terms for peace sake;
only men for Fear of disturbances, and out of care of self-preservation, combined into Societies, or Else over-powerd by force, (for Here lies the Argument with him, that the longest sword creates the best Title) gave up their Liberty, and quitting that right, they had by Nature to all things, submitted to unequal terms for peace sake;
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then what hinders, but, when a man can shake off that Force, or be rid of his own apprehension, he may return to his natural Freedom, and re-assume his antient Rights? At this rate Wives, Monies, Estates, all properties are exposed as a prey to the bold;
then what hinders, but, when a man can shake off that Force, or be rid of his own apprehension, he may return to his natural Freedom, and reassume his ancient Rights? At this rate Wives, Moneys, Estates, all properties Are exposed as a prey to the bold;
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and the Thief, if his design hit, has a better claim then the Owner ; and Rebellion, Murder, Rapes and Rapines, if attended with success, prove lawful actions;
and the Thief, if his Design hit, has a better claim then the Owner; and Rebellion, Murder, Rapes and Rapines, if attended with success, prove lawful actions;
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and 'tis miscarriage only makes them Crimes. And the main reason, that Author offers against these practices, is not because they are in themselves unlawful, but because they are to the designers unsafe. These are impious and dangerous Tenets. Alas!
and it's miscarriage only makes them Crimes. And the main reason, that Author offers against these practices, is not Because they Are in themselves unlawful, but Because they Are to the designers unsafe. These Are impious and dangerous Tenets. Alas!
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and what incouragement would this be to wickedness, if men were perswaded once, that, as they grow prosperous in villany, they cease to be wicked? But I have shewed before, that there is no such natural Freedom, he talks of;
and what encouragement would this be to wickedness, if men were persuaded once, that, as they grow prosperous in villainy, they cease to be wicked? But I have showed before, that there is no such natural Freedom, he talks of;
and exclude all others, his fellow-men, from a share in that dominion. That were not reasonable (that where there is an equal right, there should not be an equal share ) and by cōnsequence not sutable to the nature of Man. For he that made Man reasonable, made him sociable too.
and exclude all Others, his fellow-men, from a share in that dominion. That were not reasonable (that where there is an equal right, there should not be an equal share) and by connsequence not suitable to the nature of Man. For he that made Man reasonable, made him sociable too.
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There is then a Meum & Tuum founded in Nature. There are such things, as Vertue, Honesty, Equity, Industry, Justice, and the like to be practised amongst men,
There is then a Meum & Tuum founded in Nature. There Are such things, as Virtue, Honesty, Equity, Industry, justice, and the like to be practised among men,
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and those both Political and Ecclesiastical, in the making of which, particular Common-wealths and Churches are left by Divine Wisdom to their own Liberty: God himself having provided nothing in that kind for us;
and those both Political and Ecclesiastical, in the making of which, particular Commonwealths and Churches Are left by Divine Wisdom to their own Liberty: God himself having provided nothing in that kind for us;
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yet, seeing God cannot be worshiped without some ceremony, 'tis not to be imagined, that publick Authority should want power for the ordering of Externals in the worship of God.
yet, seeing God cannot be worshipped without Some ceremony, it's not to be imagined, that public authority should want power for the ordering of Externals in the worship of God.
and Calvin further acknowledges, that many of those Rules and Methods may by any Christian State be safely imitated, and fairly transcribed into practice.
and calvin further acknowledges, that many of those Rules and Methods may by any Christian State be safely imitated, and fairly transcribed into practice.
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why we punish Theft with death, and not as the Judicial Law prescribes; because I have already answered it, and the late success has justified the severity.
why we Punish Theft with death, and not as the Judicial Law prescribes; Because I have already answered it, and the late success has justified the severity.
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being a kind of unwritten Law, grounded upon Custom, and built up by long experience of its Vsefulness and Convenience, having been long before the Conquerours time, (who only put it into a French dress and livery,
being a kind of unwritten Law, grounded upon Custom, and built up by long experience of its Usefulness and Convenience, having been long before the Conquerors time, (who only put it into a French dress and livery,
as a cognizance of his conquest) practised here, among the Saxons, and, as 'tis more then probable, among the antient Britans too, whose Druids, as they were learned men,
as a cognizance of his conquest) practised Here, among the Saxons, and, as it's more then probable, among the ancient Britons too, whose Druids, as they were learned men,
nor was his Judiciary power extinguished or superseded by the super-induction of the Regal, as may appear by his giving Orders to Saul, and his calling him to account for his neglect,
nor was his Judiciary power extinguished or superseded by the superinduction of the Regal, as may appear by his giving Order to Saul, and his calling him to account for his neglect,
so that Saul one might think were till Samuels death only the General, administer belli, to execute the orders of War. Yet Saint Paul having said, that God had given the Jews Judges for about the space of 450 years, till Samuel the Prophet;
so that Saul one might think were till Samuels death only the General, administer Belli, to execute the order of War. Yet Saint Paul having said, that God had given the jews Judges for about the Molle of 450 Years, till Samuel the Prophet;
and answers himself (as that sort of people are full of fancy and confidence) that Samuel while he was NONLATINALPHABET in his mothers belly, was made a Judge, and chosen into the Sanhedrim. However he was the last of this Order of the Judges, and the power expired with him;
and answers himself (as that sort of people Are full of fancy and confidence) that Samuel while he was in his mother's belly, was made a Judge, and chosen into the Sanhedrim. However he was the last of this Order of the Judges, and the power expired with him;
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wherefore as the lewdness of Hophni and Phineas turned old Eli's Family out of the Priesthood, so Samuel 's Sons by their misdemeanours, outed themselves out of the Civil Government.
Wherefore as the Lewdness of Hophni and Phinehas turned old Eli's Family out of the Priesthood, so Samuel is Sons by their misdemeanours, outed themselves out of the Civil Government.
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And now 'tis time for me to leave Ramah, and set my face towards Bethel and Gilgal, and Mizpeh, where I must, having so little time left me, make but a short Circuit ;
And now it's time for me to leave Ramah, and Set my face towards Bethel and Gilgal, and Mizpeh, where I must, having so little time left me, make but a short Circuit;
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Indeed whole Jewry was no large piece of ground, being, (as I am told by one that undertakes to correct AdrichomJus ) no more then seventy miles long, where 'tis longest,
Indeed Whole Jewry was no large piece of ground, being, (as I am told by one that undertakes to correct AdrichomJus) no more then seventy miles long, where it's longest,
2. Gilgal a City in the plains of Jericho, belonging to Ephraim. Here the children of Israel were circumcised, having neglected that Sacrament ever since their coming out of Egypt ;
2. Gilgal a city in the plains of Jericho, belonging to Ephraim. Here the children of Israel were circumcised, having neglected that Sacrament ever since their coming out of Egypt;
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Here the twelve Stones after their passage over Jordan were pitched. Here Samuel hewed Agag in pieces before the Lord, because Saul had forborn the execution.
Here the twelve Stones After their passage over Jordan were pitched. Here Samuel hewed Agag in Pieces before the Lord, Because Saul had forborn the execution.
3. Mizpeh a City of Judah, in the valley, as we read Josh. 15. but in the 18. 'tis reckoned among the Cities of Benjamin, with Ramah, and Bethel. 'Tis likely it might stand in the confines of both Tribes.
3. Mizpeh a city of Judah, in the valley, as we read Josh. 15. but in the 18. it's reckoned among the Cities of Benjamin, with Ramah, and Bethel. It's likely it might stand in the confines of both Tribes.
Here they all gathered together unto the Lord against the Benjamites. Here lastly at the 6 verse of this Chap. all Israel was by Samuel 's order summoned to appear,
Here they all gathered together unto the Lord against the Benjamites. Here lastly At the 6 verse of this Chap. all Israel was by Samuel is order summoned to appear,
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There were reasons then sufficient, both Politick and Religious, for Samuel to make, choice of these places, that were thus Innobled and Consecrated by such Famous and Sacred actions, for his seat of Justice ;
There were Reasons then sufficient, both Politic and Religious, for Samuel to make, choice of these places, that were thus Ennobled and Consecrated by such Famous and Sacred actions, for his seat of justice;
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And that we may not pass them without some Observation, Our Reverend Judges, though they go not the same Stages with Samuel, they go upon the same Designs. They begin at Bethel, the Church, the house of God, where judgment uses,
And that we may not pass them without Some Observation, Our Reverend Judges, though they go not the same Stages with Samuel, they go upon the same Designs. They begin At Bethel, the Church, the house of God, where judgement uses,
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And at this time I may say we are most properly met in Mizpeh, upon a day appointed by the Church for Humiliation, to pour out our water before the Lord,
And At this time I may say we Are most properly met in Mizpeh, upon a day appointed by the Church for Humiliation, to pour out our water before the Lord,
II. As to the necessity of this Justice in Circuit, (though Samuel 's may be called an Episcopal Visitation too, he being the High-Priest ) It is, that Justice may like the Sun, the great Minister of Nature, Visit all places,
II As to the necessity of this justice in Circuit, (though Samuel is may be called an Episcopal Visitation too, he being the High-Priest) It is, that justice may like the Sun, the great Minister of Nature, Visit all places,
but Josephus tells us, (and I know not, whether the Hebrew may not well bear that interpretation) that he did it NONLATINALPHABET, twice a year, as Ours do.
but Josephus tells us, (and I know not, whither the Hebrew may not well bear that Interpretation) that he did it, twice a year, as Ours do.
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but where Justice is sent into all parts of the Land at the same time, and judgment is alike administred in every district, all is easily kept in order.
but where justice is sent into all parts of the Land At the same time, and judgement is alike administered in every district, all is Easily kept in order.
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You your selves in Scripture Language are stiled Gods, Elohim. God standeth in the Congregation of the Gods. The Confidence, the Law reposes in you, is as great,
You your selves in Scripture Language Are styled God's, Elohim. God Stands in the Congregation of the God's The Confidence, the Law reposes in you, is as great,
who are intrusted with the Peace, and one way or other, what by Authority, what by Example, with the Concerns of the Government, that you would make it your business to encourage and cherish Moral Honesty and Truth in dealings among the People;
who Are Entrusted with the Peace, and one Way or other, what by authority, what by Exampl, with the Concerns of the Government, that you would make it your business to encourage and cherish Moral Honesty and Truth in dealings among the People;
and to discover and defeat all knavish and false practices, which pervert the purposes of government, and cut the very Sinews and Ligaments of Society, (which consists in a mutual confidence) by bringing men into a general distrust and jealousie of one another.
and to discover and defeat all knavish and false practices, which pervert the Purposes of government, and Cut the very Sinews and Ligaments of Society, (which consists in a mutual confidence) by bringing men into a general distrust and jealousy of one Another.
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The Learned Jew, I spoke of before, in his Book, called Cozri, ingenuously confesses, that it was upon this, that God was so highly displeased with the Israelites, that they rested themselves upon their Religious Services, their Oblations and Sacrifices, and other parts and acts of Gods Worship;
The Learned Jew, I spoke of before, in his Book, called Cozri, ingenuously Confesses, that it was upon this, that God was so highly displeased with the Israelites, that they rested themselves upon their Religious Services, their Oblations and Sacrifices, and other parts and acts of God's Worship;
it being a vain pretence, any man makes to Religion and the Worship of God, who wilfully breaks those Obligations and Ties, by which he stands bound to God and Man, upon the very account of Nature. I wish this were well considered by Those, who make a great pudder about Religion ;
it being a vain pretence, any man makes to Religion and the Worship of God, who wilfully breaks those Obligations and Ties, by which he Stands bound to God and Man, upon the very account of Nature. I wish this were well considered by Those, who make a great pudder about Religion;
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and I heartily pray, that common Honesty, and good Morality, that Truth and Justice, and a due Obedience to Authority, which are the best and only preservatives of Kingdom and Religion both, may more vigorously and constantly, more Conscientiously and Universally be practised amongst us.
and I heartily pray, that Common Honesty, and good Morality, that Truth and justice, and a due obedience to authority, which Are the best and only preservatives of Kingdom and Religion both, may more vigorously and constantly, more Conscientiously and Universally be practised among us.
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I cannot do it better, then in the words of a Worthy Author of your own in a most excellent Preface he has to Chancellor Ellesmere before his Book of Reports. It is, he tells you, to Comfort such as are Grieved, to Counsel such as are Perplexed, to Relieve such as are Circumvented, to Prevent the Ruin of the Improvident, to Save the Innocent, to Support the Impotent, to Take the Prey out of the mouth of the Oppressor, to Protect the Orphan, the Widow and the Stranger.
I cannot do it better, then in the words of a Worthy Author of your own in a most excellent Preface he has to Chancellor Ellesmere before his Book of Reports. It is, he tells you, to Comfort such as Are Grieved, to Counsel such as Are Perplexed, to Relieve such as Are Circumvented, to Prevent the Ruin of the Improvident, to Save the Innocent, to Support the Impotent, to Take the Prey out of the Mouth of the Oppressor, to Pact the Orphan, the Widow and the Stranger.
'Tis sad, when any Noble Faculty (as yours is) designed for the Good of Mankind, is made to serve the Practicioners private Advantage, more then the Benefit of Society.
It's sad, when any Noble Faculty (as yours is) designed for the Good of Mankind, is made to serve the Practitioners private Advantage, more then the Benefit of Society.
as being a great disturbance to Government, and as great a breach of Christian Charity. The Apostles reproof, I am afraid, may be applyed to too too many, in the 7th ver. of that Chap. There is utterly a fault among you,
as being a great disturbance to Government, and as great a breach of Christian Charity. The Apostles reproof, I am afraid, may be applied to too too many, in the 7th for. of that Chap. There is utterly a fault among you,
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and assure your selves, that your souls will go along with your depositions. He that attests a falshood knowingly, wounds God in his dearest Attribute ;
and assure your selves, that your Souls will go along with your depositions. He that attests a falsehood knowingly, wounds God in his dearest Attribute;
but I wish it be not upon this ground, because they have formerly broken their Oaths, or because they are resolved afore-hand not to keep them, that they will not take them now.
but I wish it be not upon this ground, Because they have formerly broken their Oaths, or Because they Are resolved aforehand not to keep them, that they will not take them now.
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First then from the opposition, I ask them, whether Christ in this place has cancelled that Prohibition of forswearing ones self, or no: for so the opposition stands;
First then from the opposition, I ask them, whither christ in this place has canceled that Prohibition of forswearing ones self, or no: for so the opposition Stands;
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for 'tis brought in with the same form of words, as the 6th and 7th Commandments are, Ye have heard, that it was said by them of old time; Thou shalt not kill; Thou shalt not commit Adultery :
for it's brought in with the same from of words, as the 6th and 7th commandments Are, You have herd, that it was said by them of old time; Thou shalt not kill; Thou shalt not commit Adultery:
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for else how can he possibly forswear himself? And it were a foolish, idle impertinent precept, which forbids a sin that 'tis impossible for a man to commit;
for Else how can he possibly forswear himself? And it were a foolish, idle impertinent precept, which forbids a since that it's impossible for a man to commit;
and this is further confirm'd by the reason given to each instance, which refers not to the act of swearing, as it should have done, had Christ intended, as they say:
and this is further confirmed by the reason given to each instance, which refers not to the act of swearing, as it should have done, had christ intended, as they say:
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can we therefore infer we may not upon just cause swear by God himself, the Creator? Rather it follows that, seeing we are forbidden to swear by these things, because Creatures ;
can we Therefore infer we may not upon just cause swear by God himself, the Creator? Rather it follows that, seeing we Are forbidden to swear by these things, Because Creatures;
We must observe Christ's scope and purpose in all that 5. Chap. of Saint Mat. It was to clear and vindicate the Moral Law, from those abuses and corruptions, which the Pharisees false Glosses had put upon it.
We must observe Christ's scope and purpose in all that 5. Chap. of Saint Mathew It was to clear and vindicate the Moral Law, from those Abuses and corruptions, which the Pharisees false Glosses had put upon it.
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Our Saviour contrariwise condemns Murther in the Heart, and Adultery in the Eye. So here the Pharisees Tenet was, that so a man did not forswear himself, did not swear falsely, he might swear,
Our Saviour contrariwise condemns Murder in the Heart, and Adultery in the Eye. So Here the Pharisees Tenet was, that so a man did not forswear himself, did not swear falsely, he might swear,
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What do you think of St. Paul, who in his Epistles, which are reckoned familiar discourses, where he is to vouch any weighty Truth, fears not to use such forms as these, Before God I lye not;
What do you think of Saint Paul, who in his Epistles, which Are reckoned familiar discourses, where he is to vouch any weighty Truth, fears not to use such forms as these, Before God I lie not;
Would he, do you think, had he been called into a Christian Court, solemnly to bear witness to the Truth, have scrupled an Oath ? would he have answered to an Interrogatory Yea or Nay ? No; that was not the meaning.
Would he, do you think, had he been called into a Christian Court, solemnly to bear witness to the Truth, have scrupled an Oath? would he have answered to an Interrogatory Yea or Nay? No; that was not the meaning.
that 'tis the boldest affront can be offered to Gods Omniscience, to his Veracity, to his Justice, to his Wisdom, to his Power, to intitle him to falshood,
that it's the Boldest affront can be offered to God's Omniscience, to his Veracity, to his justice, to his Wisdom, to his Power, to entitle him to falsehood,
Now may God the righteous Judge of all the Earth, so direct you all, in what you go about, that you may have the Blessing, that the Country may have the Benefit, and that God himself may have the Glory. Amen. FINIS.
Now may God the righteous Judge of all the Earth, so Direct you all, in what you go about, that you may have the Blessing, that the Country may have the Benefit, and that God himself may have the Glory. Amen. FINIS.
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