The arraignment of a sinner at the bar of divine justice delivered in a sermon in St. Maries Church at Oxford, March the 5. 1655 before the Right Honourable, the Judges of Assize, &c. / by Robert Wilde ...
SUch Malice as the Iewes (formerly dwelling in England) shewed, when they poysoned Springs and Fountaines; and such subtile cruelty as the enemies of Israel (in the wars betwixt Barak and Sisera) practic'd, viz. to shoot most fiercely at the places of drawing water: Such hath been the subtilty, cruelty,
SUch Malice as the Iewes (formerly Dwelling in England) showed, when they poisoned Springs and Fountains; and such subtle cruelty as the enemies of Israel (in the wars betwixt Barak and Sisera) practiced, viz. to shoot most fiercely At the places of drawing water: Such hath been the subtlety, cruelty,
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and malice of the enemies of Scripture, and Mens soules, who have either corrupted the Originalls, and laboured the poysoning of them with unsound translations and Glosses; or else strongly opposed those that have desired to goe down and draw for themselves and their Flocks, water of life out of those pure Springs and wells of salvation Es. 12. 3. It was for this, that Campanella gave that pestilent rule to the King of Spaine, that he should never suffer his Students in divinity to be much exercised or acquainted with gramatical disputes concerning the Originalls of Scripture, as an expedient very probable to keep them from heresies.
and malice of the enemies of Scripture, and Men's Souls, who have either corrupted the Originals, and laboured the poisoning of them with unsound Translations and Glosses; or Else strongly opposed those that have desired to go down and draw for themselves and their Flocks, water of life out of those pure Springs and wells of salvation Es. 12. 3. It was for this, that Campanella gave that pestilent Rule to the King of Spain, that he should never suffer his Students in divinity to be much exercised or acquainted with Grammatical disputes Concerning the Originals of Scripture, as an expedient very probable to keep them from heresies.
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But (as subtile as that Serpent was) it hath proved (as time and experience shewes it) only a stratagem against themselves, Keeping their leaders in perversnes, and their poore people in much leannesse, whilst they nurse them with traditions and unkinde translations, and deny them the Sincere milke of the Originalls.
But (as subtle as that Serpent was) it hath proved (as time and experience shows it) only a stratagem against themselves, Keeping their leaders in perverseness, and their poor people in much leanness, while they nurse them with traditions and unkind Translations, and deny them the Sincere milk of the Originals.
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Here is now before us a Text, which (if they will allow the Epistle to be Greek, as indeed they doe) suffers by their vulgar Latine which Lyranus, Tolet, and the Rhemish, and most Romish writers doe and will follow) in the very sense and substance of it.
Here is now before us a Text, which (if they will allow the Epistle to be Greek, as indeed they do) suffers by their Vulgar Latin which Lyranus, Tolet, and the Rhemish, and most Romish writers do and will follow) in the very sense and substance of it.
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For they read it thus, Who knowing the Iustice of God, understood not that they which doe such things are worthy of death, &c. By which, they (first) insert (non intellexerint) which is not to be found in any Greeke Coppy, and then that which they doe put in is not the Herbe Iohn (as we say) but very Colloquintida, which infects the whole Messe;
For they read it thus, Who knowing the justice of God, understood not that they which do such things Are worthy of death, etc. By which, they (First) insert (non intellexerint) which is not to be found in any Greek Copy, and then that which they do put in is not the Herb John (as we say) but very Colloquintida, which infects the Whole Mess;
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making thereby the Gentiles (who are the Subject of the Apostles discourse) to be nescious and ignorant, that Sin deserved at Gods hands death, and so the more excusable;
making thereby the Gentiles (who Are the Subject of the Apostles discourse) to be nescious and ignorant, that since deserved At God's hands death, and so the more excusable;
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when as the very thing which the Holy Ghost seemes apparently to drive the whole Argument at is quite contrary, ( viz. ) to aggravate and accumulate to their Guilt, (1) that They knew sin to be sin. (2) that they knew that sin (some sin at least) deserved death, and yet (3) that they did hold downe, and violently keepe under this knowne truth, like a Prisoner, and in despite of it, dared to commit those Sinnes;
when as the very thing which the Holy Ghost seems apparently to drive the Whole Argument At is quite contrary, (viz.) to aggravate and accumulate to their Gilded, (1) that They knew since to be since. (2) that they knew that since (Some since At least) deserved death, and yet (3) that they did hold down, and violently keep under this known truth, like a Prisoner, and in despite of it, dared to commit those Sins;
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yea Patronize and applaud Others who did so also, so that They sinned not through ignorance, infirmity, or temptation, but out of choise and Election, and with Deliberation and Delight.
yea Patronise and applaud Others who did so also, so that They sinned not through ignorance, infirmity, or temptation, but out of choice and Election, and with Deliberation and Delight.
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His whole Expedition, he divides into two parts ▪ as it were two Goale-deliveries; One of the Gentile world, whom he sits upon and tries by the Law of Nature, written in all their Hearts (something blurr'd,
His Whole Expedition, he divides into two parts ▪ as it were two Goal deliveries; One of the Gentile world, whom he sits upon and tries by the Law of Nature, written in all their Hearts (something blurred,
The other is an Assize upon the Iewes, with whom he proceeds to a tryall according to the Lawes of their owne Moses, written in their Bookes, upon their Walls, Doores, and Phylacteries; and also according to their great priviledges,
The other is an Assize upon the Iewes, with whom he proceeds to a trial according to the Laws of their own Moses, written in their Books, upon their Walls, Doors, and Phylacteries; and also according to their great privileges,
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My Text is the issue of his Arraignment of the Gentiles, begun at ver. 18. And with some light and assistance from the context laies before us these particulars.
My Text is the issue of his Arraignment of the Gentiles, begun At for. 18. And with Some Light and assistance from the context lays before us these particulars.
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and by speciall commission of Oyer and Terminer (as I may say) given him from heaven by word of mouth from Jesus Christ, the King of all the world, authorized to try and judge the Gentiles:
and by special commission of Oyer and Terminer (as I may say) given him from heaven by word of Mouth from jesus christ, the King of all the world, authorized to try and judge the Gentiles:
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And accordingly in this chapter he sits upon them, opens his commission, publisheth it, & then proceeds with them upon an issue of Eternall Life or death.
And accordingly in this chapter he sits upon them, Opens his commission, Publisheth it, & then proceeds with them upon an issue of Eternal Life or death.
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Such an other Judge was the Prophet Ezek. Wilt thou Iudge them Son of Man, wilt thou judge them? chap. 20. 3. And (that I may seasonably magnifie our vilified office) Such a Judge is every true Minister of the Gospell (being all put into commission as well as the Apostles, Math. 18. 19. 20.) As very scar-crowes as the wicked world make of them;
Such an other Judge was the Prophet Ezekiel Wilt thou Judge them Son of Man, wilt thou judge them? chap. 20. 3. And (that I may seasonably magnify our vilified office) Such a Judge is every true Minister of the Gospel (being all put into commission as well as the Apostles, Math. 18. 19. 20.) As very scarecrows as the wicked world make of them;
as any Judge on earth hath upon the bodies and lives of Malefactors, from the Bench. And the effects and Successe of our Sermons doe oftentimes make this appeare, causing Sinners that stand below as at a Barre, to grow pale, wring their hands, to tremble,
as any Judge on earth hath upon the bodies and lives of Malefactors, from the Bench. And the effects and Success of our Sermons do oftentimes make this appear, causing Sinners that stand below as At a Bar, to grow pale, wring their hands, to tremble,
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and cry out (like those in the Acts) Men and Brethren what shall we doe? As we read Judge Faelix himselfe did, who when he sent for Paul to heare him, thought only of some neat discourse,
and cry out (like those in the Acts) Men and Brothers what shall we do? As we read Judge Felix himself did, who when he sent for Paul to hear him, Thought only of Some neat discourse,
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2. The prisoners at the Barre of Pauls Ministry are the whole body of the Gentile-nations, spread all over the Earth, Greeks and Barbarians, Princes, Philosophers, Poets, Orators, wise, unwise, rich, and poor, all, all.
2. The Prisoners At the Bar of Paul's Ministry Are the Whole body of the Gentile-nations, spread all over the Earth, Greeks and Barbarians, Princes, Philosophers, Poets, Orators, wise, unwise, rich, and poor, all, all.
There is I confesse a Learned Annotator of our owne nation, who as he too much hath gratified the Church of Rome, laying the great Mystery of Iniquity at the doore of the Gnosticks, (a Mungrel Sect made up of Gentilisme, Iudaisme, and Christianity, living in the Apostles time) So also he loads them with the heavy Burden of both these chapters.
There is I confess a Learned Annotator of our own Nation, who as he too much hath gratified the Church of Rome, laying the great Mystery of Iniquity At the door of the Gnostics, (a Mongrel Sect made up of Gentilism, Judaism, and Christianity, living in the Apostles time) So also he loads them with the heavy Burden of both these Chapters.
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3. The Indictment, and Articles of Crimes laid to their Charge, wee have ranked under three Heads. (1) against God (2) their neighbours (3) themselves, many or most of them are found to be Felones de se. Not to name All, Here is within the compasse of three verses (29, 30, 31.) a Bill brought in against them consisting of Treasons, Murders, Felonies, Riots, Buggeries, Perjuries, and all sorts of misdemeanours, no lesse than 23. in number, &c. 4. As for the Law by which he proceeds in their tryall, it is here produced, [ NONLATINALPHABET ] the Ancient and Fundamentall Law of Divine Iustice. From whence (as the very Fountaine) have issued all the just and good Lawes both Divine and Humane in the world.
3. The Indictment, and Articles of Crimes laid to their Charge, we have ranked under three Heads. (1) against God (2) their neighbours (3) themselves, many or most of them Are found to be Felons de see. Not to name All, Here is within the compass of three Verses (29, 30, 31.) a Bill brought in against them consisting of Treasons, Murders, Felonies, Riots, Buggeries, Perjuries, and all sorts of misdemeanours, no less than 23. in number, etc. 4. As for the Law by which he proceeds in their trial, it is Here produced, [ ] the Ancient and Fundamental Law of Divine Justice From whence (as the very Fountain) have issued all the just and good Laws both Divine and Humane in the world.
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The word in the plural number (as Beza observes) is promiscuously used both for the Mandates of God, ( Morall, Iudiciall, and Ceremoniall ) and also for his Judgemen•s.
The word in the plural number (as Beza observes) is promiscuously used both for the Mandates of God, (Moral, Judicial, and Ceremonial) and also for his Judgemen•s.
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written in all mens hearts, with the obligation to vengeance upon the transgressors, (& so comes to as much as the Synteresis and Syneidesis in naturall conscience.) Or else it imports that just execution of punishment due for sin:
written in all men's hearts, with the obligation to vengeance upon the transgressors, (& so comes to as much as the Synteresis and Syneidesis in natural conscience.) Or Else it imports that just execution of punishment due for since:
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Iustitia poenalis, Suidas calls it, and our English Translation in the Text, The Iudgement of God. So then the Law is, (1.) A common and universall Law, called by some The Law of Nature, by others, Ius Gentium, and NONLATINALPHABET, The Divine Law. (2.) A Iust and Equall Law, translated sometimes, The righteousnesse of God, dealing with sinners according as they are NONLATINALPHABET. (3.) A knowne and divulged Law.
Iustitia Poenalis, Suidas calls it, and our English translation in the Text, The Judgement of God. So then the Law is, (1.) A Common and universal Law, called by Some The Law of Nature, by Others, Just Gentium, and, The Divine Law. (2.) A Just and Equal Law, translated sometime, The righteousness of God, dealing with Sinners according as they Are. (3.) A known and divulged Law.
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Every son and daughter of Adam hath a Proclamation of it nailed by God upon his conscience. (4.) An approved Law, by consent of all men under it, (Iure Die agnito) That they who committed wickednesse were worthy of death.
Every son and daughter of Adam hath a Proclamation of it nailed by God upon his conscience. (4.) an approved Law, by consent of all men under it, (Iure Die agnito) That they who committed wickedness were worthy of death.
Lastly, an immutable and indispensable Law, it being an essentiall property in God, and necessarily proceeding from him in the government of the world.
Lastly, an immutable and indispensable Law, it being an essential property in God, and necessarily proceeding from him in the government of the world.
Such a One as we read of (Esay. 5. 3.) Iudge I pray you betwixt Me and my Vinyard &c. The very same grand Jury which shall be made to serve betwixt the Lord and the whole Earth, at that great day of Assize.
Such a One as we read of (Isaiah. 5. 3.) Judge I pray you betwixt Me and my Vinyard etc. The very same grand Jury which shall be made to serve betwixt the Lord and the Whole Earth, At that great day of Assize.
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6. This Jury (like some that in very cleare causes never goe from the bar) quickly bring in their Verdict upon Two Bills, In both which the prisoners are found guilty.
6. This Jury (like Some that in very clear Causes never go from the bar) quickly bring in their Verdict upon Two Bills, In both which the Prisoners Are found guilty.
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As Accessories, Abetters, Aiders, Countenancers, Mantainers and Defenders of Others in the same and the like outrages, which (although according to humane Lawes the accessories are lesse guilty) yet according to Gods Law, in many cases is greater than to be the principall.
As Accessories, Abetters, Aiders, Countenancers, Maintainers and Defenders of Others in the same and the like outrages, which (although according to humane Laws the accessories Are less guilty) yet according to God's Law, in many cases is greater than to be the principal.
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The prisoners (being thus cast) seeme to be called upon by the Judge what they can say for themselves, That the Sentence of death of which they were worthy (being found guilty) might not passe.
The Prisoners (being thus cast) seem to be called upon by the Judge what they can say for themselves, That the Sentence of death of which they were worthy (being found guilty) might not pass.
For they did not only doe such things, but they were (NONLATINALPHABET) Master of the Trade, professors and practitioners of the very Mysteries of iniquity, nay they were such as did consent, countenance, commend, applaud, yea command others to doe the same, delighting and taking pleasure in them that did so.
For they did not only do such things, but they were () Master of the Trade, professors and practitioners of the very Mysteres of iniquity, nay they were such as did consent, countenance, commend, applaud, yea command Others to do the same, delighting and taking pleasure in them that did so.
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And thus these Gentile Sinners being brought by the Apostle under an inevitable conviction and Selfe-condemnation, and all excuses (like father Adams fig-leaves) taken away.
And thus these Gentile Sinners being brought by the Apostle under an inevitable conviction and Self-condemnation, and all excuses (like father Adams Fig leaves) taken away.
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and perswades them to it) to fall downe and cry for a Psalm of mercy, and the Benefit of the Booke (viz.) the Gospell in the Hand of that great and only Ordinary and Bishop of our Soules, JESUS CHRIST, that so they might be pardoned and live.
and persuades them to it) to fallen down and cry for a Psalm of mercy, and the Benefit of the Book (viz.) the Gospel in the Hand of that great and only Ordinary and Bishop of our Souls, JESUS CHRIST, that so they might be pardoned and live.
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And thus Sacco soluto reluxit argentum (as Ambrose saith concerning Benjamins Sack, My Text being like That opened) This point of divine Learning (far richer and finer than Silver or Gold) like Josephs cup appeares in the mouth of it, By which (as was said of that) I shall be able anon to divine what Estate you are in,
And thus Sacco Soluto reluxit argentum (as Ambrose Says Concerning Benjamites Sack, My Text being like That opened) This point of divine Learning (Far Richer and finer than Silver or Gold) like Josephs cup appears in the Mouth of it, By which (as was said of that) I shall be able anon to divine what Estate you Are in,
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That man (whoever he be on earth) Who knowes that according to the righteousnesse of Gods vindictive justice, Doct. a wicked life deserves eternall death;
That man (whoever he be on earth) Who knows that according to the righteousness of God's vindictive Justice, Doct. a wicked life deserves Eternal death;
yet dares both to doe wickedly himself, and also to abet, countenance, uphold and applaud others, is an inexcusable selfe-condemned man and in a most desperate estate.
yet dares both to do wickedly himself, and also to abet, countenance, uphold and applaud Others, is an inexcusable self-condemned man and in a most desperate estate.
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That all you who are come together to enquire after, to try, and accuse, and condemn to death those poore prisoners, who shall be found worthy thereof according to our Lawes, may heare of a justice and wrath (the righteous judgement of God) which no impenitent soule shall escape, much lesse they who judicially bring others to their deserved shamefull deaths,
That all you who Are come together to inquire After, to try, and accuse, and condemn to death those poor Prisoners, who shall be found worthy thereof according to our Laws, may hear of a Justice and wrath (the righteous judgement of God) which no impenitent soul shall escape, much less they who judicially bring Others to their deserved shameful death's,
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In my prosecution of this point (begging some graines of allowance for want of Academicall exactnesse) I shall briefly speak of these 4. things most materiall.
In my prosecution of this point (begging Some grains of allowance for want of Academical exactness) I shall briefly speak of these 4. things most material.
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(1) That there is in God an Avenging justice, ingaging him to punish sin (the breach of his Law) with the eternall death of the sinner. (2) That there is in sin that which deserves and it worthy of such judgement. (3) That this merit of sin,
(1) That there is in God an Avenging Justice, engaging him to Punish since (the breach of his Law) with the Eternal death of the sinner. (2) That there is in since that which deserves and it worthy of such judgement. (3) That this merit of since,
yet multitudes every where doe not only commit wickednesse themselves but delight in it, and in them that doe it, The rest shall be all in application.
yet Multitudes every where do not only commit wickedness themselves but delight in it, and in them that do it, The rest shall be all in application.
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There are not only in the Scriptures (where the eradiation of Gods glory shines brightest) but even in profane and naturall writings, four Acceptations of Righteousnesse or Iustice; all which are more truly, properly and naturally in God, then in either humane or Angelicall natures.
There Are not only in the Scriptures (where the eradiation of God's glory shines Brightest) but even in profane and natural writings, four Acceptations of Righteousness or justice; all which Are more truly, properly and naturally in God, then in either humane or Angelical nature's.
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but life and being upon Bonity and goodnesse of all kindes, so the Scripture useth it to expresse both Morall, Prov. 14. 34. Civill, and Evangelicall exactnesse, Righteousnesse exalts a nation,
but life and being upon Bonity and Goodness of all Kinds, so the Scripture uses it to express both Moral, Curae 14. 34. Civil, and Evangelical exactness, Righteousness exalts a Nation,
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and can doe no iniquity, nor approve it, whose will (though eternally and perfectly free) yet is not like mans will (when at the best) to be free to chuse good or evill,
and can do no iniquity, nor approve it, whose will (though eternally and perfectly free) yet is not like men will (when At the best) to be free to choose good or evil,
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but his will is the very constitutive of all goodnesse and justice, and all creatures and their Actions are so farre and no further right and just as they conforme to his will.
but his will is the very constitutive of all Goodness and Justice, and all creatures and their Actions Are so Far and no further right and just as they conform to his will.
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2. A second Righteousnesse is that speciall and proper vertue, which denominates a person (as he is considered in such and such a condition and capacity) to be justus quà sic, as a just Magistrate, Iudge, Husband, Steward, &c. And this is most proper to God in his performance of those severall offices and stations which he is pleased to take upon him to personate;
2. A second Righteousness is that special and proper virtue, which denominates a person (as he is considered in such and such a condition and capacity) to be justus quà sic, as a just Magistrate, Judge, Husband, Steward, etc. And this is most proper to God in his performance of those several Offices and stations which he is pleased to take upon him to personate;
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(3) Not only Christians, but Heathens also bestowed the name and honour of Iustice upon Faith and verity in promises, Covenants, reports, Testimonies, yea and all speeches; Cicero in his Offices calls it Fundamentum Iustitiae, the very Basis of righteousnesse.
(3) Not only Christians, but heathens also bestowed the name and honour of justice upon Faith and verity in promises, Covenants, reports, Testimonies, yea and all Speeches; Cicero in his Offices calls it Fundamentum Iustitiae, the very Basis of righteousness.
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4. Lastly, Iustice (yet more narrowly restrained and limitted) is that vertue, of which Aristotle, Cicero, and others have treated of at large, described by Plato to be, NONLATINALPHABET.
4. Lastly, justice (yet more narrowly restrained and limited) is that virtue, of which Aristotle, Cicero, and Others have treated of At large, described by Plato to be,.
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And this is that which we call distributive Iustice, and Aristotle contends to have the name of it, NONLATINALPHABET from which comes NONLATINALPHABET — NONLATINALPHABET, NONLATINALPHABET — and NONLATINALPHABET) to come from NONLATINALPHABET, a division into two parts, wherein each part hath its due proportion,
And this is that which we call distributive justice, and Aristotle contends to have the name of it, from which comes —, — and) to come from, a division into two parts, wherein each part hath its due proportion,
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And here now comes in the NONLATINALPHABET, of my Text, That naturall and immutable justice of God, ingaging him (not by constraint but most freely) to deale with Angels and Men over whom he is Lord and Governour, by way of just Rewards and punishments.
And Here now comes in the, of my Text, That natural and immutable Justice of God, engaging him (not by constraint but most freely) to deal with Angels and Men over whom he is Lord and Governor, by Way of just Rewards and punishments.
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Our work lies with this Justice in its severe proceedings with sinners, commonly called vindictive Iustice, by which God necessarily and immutably takes revenge on Angels and men,
Our work lies with this justice in its severe proceedings with Sinners, commonly called vindictive justice, by which God necessarily and immutably Takes revenge on Angels and men,
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For although the Lord doth what ever he please in heaven and earth, yet it must be understood, that as actually it hath not pleased him to let sin goe unpunished,
For although the Lord does what ever he please in heaven and earth, yet it must be understood, that as actually it hath not pleased him to let since go unpunished,
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It is impossible for God to lye, saith the Apostle, Heb. 6. 18. And among many other negative Excellencies (as I may call them) he can not but be just in his rewards and punishments.
It is impossible for God to lie, Says the Apostle, Hebrew 6. 18. And among many other negative Excellencies (as I may call them) he can not but be just in his rewards and punishments.
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As it was pleaded to his face by his friend Abraham in the case of Sodome, and accepted as an infallible plea, shall not the Iudge of all the earth doe rightly? Zanchy is bold and peremptory,
As it was pleaded to his face by his friend Abraham in the case of Sodom, and accepted as an infallible plea, shall not the Judge of all the earth do rightly? Zanchy is bold and peremptory,
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and men here below, and that they should know his mind and pleasure what he lookt for at their hands, leaving them by their natures in a condition of freedome, to doe well,
and men Here below, and that they should know his mind and pleasure what he looked for At their hands, leaving them by their nature's in a condition of freedom, to do well,
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or to disobey) did move him to make a locall Hell in a readinesse (as a prison or dungeon) for the manifestation and satisfaction of his glorious justice upon those, either Men or Angels that should turne head and rebell against his Soveraignty.
or to disobey) did move him to make a local Hell in a readiness (as a prison or dungeon) for the manifestation and satisfaction of his glorious Justice upon those, either Men or Angels that should turn head and rebel against his Sovereignty.
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This is that which being not contingent, but immutable and naturall in God, and necessarily flowing from him in the Government of the world, was also naturally and originally con-created and fixt in the consciences of Angels and men, that they should know it to be Gods nature,
This is that which being not contingent, but immutable and natural in God, and necessarily flowing from him in the Government of the world, was also naturally and originally Concreated and fixed in the Consciences of Angels and men, that they should know it to be God's nature,
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nor suffer them to plead that it was primum Tempus, or that it was indifferent to God either to punish or pardon it if he pleased, but it dispatcht them instantly,
nor suffer them to plead that it was primum Tempus, or that it was indifferent to God either to Punish or pardon it if he pleased, but it dispatched them instantly,
Nor when Man (an earthly Creature, not so excellent as the Angels, yea set upon and tempted by them, all which might make his case differ from theirs) yet when he fell into the hands of this Attribute, did he escape, neither indeed could;
Nor when Man (an earthly Creature, not so excellent as the Angels, yea Set upon and tempted by them, all which might make his case differ from theirs) yet when he fell into the hands of this Attribute, did he escape, neither indeed could;
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but (as Bernard brings in elegantly a conference and a plea (as it were) betweene severall of Gods Attributes, Peace, Mercy and Love on mans side, Truth, Iustice and Wrath against him) the Lord having from all eternity chosen a number of mankind, in the salvation of them, contrived it by his glorious Wisdome and Councell to give content to both sides;
but (as Bernard brings in elegantly a conference and a plea (as it were) between several of God's Attributes, Peace, Mercy and Love on men side, Truth, justice and Wrath against him) the Lord having from all eternity chosen a number of mankind, in the salvation of them, contrived it by his glorious Wisdom and Council to give content to both sides;
and though Mercy and Free grace was to be magnified, yet vindictive Iustice carried it to have an Adam for an Adam, an eye for an eye. A surety for the debt due to her to be paid in specie. A person to suffer more willingly, than the sinner sinn'd.
and though Mercy and Free grace was to be magnified, yet vindictive justice carried it to have an Adam for an Adam, an eye for an eye. A surety for the debt due to her to be paid in specie. A person to suffer more willingly, than the sinner sinned.
It yeilded to nothing but a Commutation which is proper for justice to doe.) And by the Exchange, had gold for drosse, a richer and nobler draught of mans bloud,
It yielded to nothing but a Commutation which is proper for Justice to do.) And by the Exchange, had gold for dross, a Richer and Nobler draught of men blood,
And (that none but the Elect party might by this expedient escape Eternall punishment ) In the whole Instrument & Indenture betwixt God and our Goel, our kinsman and undertaker, Jesus Christ;
And (that none but the Elect party might by this expedient escape Eternal punishment) In the Whole Instrument & Indenture betwixt God and our Goel, our kinsman and undertaker, jesus christ;
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and as certainly dye, as if there had been no such way of salvation found out. (2.) That none of those (for whom he should dye) should be allowed to live as they list, to commit sin and delight in wickednesse,
and as Certainly die, as if there had been no such Way of salvation found out. (2.) That none of those (for whom he should die) should be allowed to live as they list, to commit since and delight in wickedness,
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but that Christ should looke to them, and sanctifie their natures, and make them by his spirit fit and meet to be partakers of the inheritance, &c. And (3.) In order to all faire proceedings betwixt Grace and Iustice, a certaine, fixed Day is pitcht upon unalterably, wherein the date of this Covenant shall expire,
but that christ should look to them, and sanctify their nature's, and make them by his Spirit fit and meet to be partakers of the inheritance, etc. And (3.) In order to all fair proceedings betwixt Grace and justice, a certain, fixed Day is pitched upon unalterably, wherein the date of this Covenant shall expire,
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and cease, and that even Jesus Christ himselfe who had for so many thousands of yeares gratified Mercy, should in person appeare to see vindictive Iustice righted to the utmost;
and cease, and that even jesus christ himself who had for so many thousands of Years gratified Mercy, should in person appear to see vindictive justice righted to the utmost;
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and made new Creatures (however they sped in the dayes of their flesh) shall both Soul and Body, all of them to a man) most certainly and eternally be damned,
and made new Creatures (however they sped in the days of their Flesh) shall both Soul and Body, all of them to a man) most Certainly and eternally be damned,
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and if Iustice should not shew its selfe, and exercise its wrath at all, untill the last Judgement day, the children of men would grow intolerable in their blasphemies and impieties against God,
and if justice should not show its self, and exercise its wrath At all, until the last Judgement day, the children of men would grow intolerable in their Blasphemies and impieties against God,
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but that God might reveale wrath from Heaven, Psal. 82. 6. when, how, as often, and upon whomsoever he pleased, provided they were out of the book of life.
but that God might reveal wrath from Heaven, Psalm 82. 6. when, how, as often, and upon whomsoever he pleased, provided they were out of the book of life.
And also that vindictive Iustice shall have her Officers and Deputies (by the name of Magistrates and earthly Gods) who should have power and authority from God to punish sinners, Rom. 13. according to the merit of their crimes,
And also that vindictive justice shall have her Officers and Deputies (by the name of Magistrates and earthly God's) who should have power and Authority from God to Punish Sinners, Rom. 13. according to the merit of their crimes,
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He also hath done Justice this further right by the Gospell, by granting not onely that no badge of Christianity; or Church-priviledge what soever (let the Pope answer for his counterfeit power as well as he can) shall excuse, much lesse exempt any one from the hand of Iustice;
He also hath done justice this further right by the Gospel, by granting not only that no badge of Christianity; or Church privilege what soever (let the Pope answer for his counterfeit power as well as he can) shall excuse, much less exempt any one from the hand of justice;
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Quid ultrà potuit facere quod non fecit? What could be done more, and what more need be said to prove (against all doubters and disputers) that Iustice to punish sinners, is none of those indifferent Acts of God, which he might doe or not doe (as the making of the world,
Quid ultrà Potuit facere quod non fecit? What could be done more, and what more need be said to prove (against all doubters and disputers) that justice to Punish Sinners, is none of those indifferent Acts of God, which he might do or not do (as the making of the world,
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and but one world, & c?) But yet more (and in a farre more excellent manner) is spoken be Lactantius in his dispute against the stupid and sottish Stoicks and Epicures.
and but one world, & c?) But yet more (and in a Far more excellent manner) is spoken be Lactantius in his dispute against the stupid and sottish Stoics and Epicureans.
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By Pareus against the subtill and sinfull cavills of the Socinians, who pull hard to overthrow this Doctrine, thereby to make their way easier to invalidate the merit of Christs death.
By Pareus against the subtle and sinful cavils of the socinians, who pull hard to overthrow this Doctrine, thereby to make their Way Easier to invalidate the merit of Christ death.
for if God should be uncertaine in his rewards, who would serve him? if in his punishments, who will feare him? and I conclude this point with that determination of the Father, Iraquae ad correctionem vitiorum pertinet,
for if God should be uncertain in his rewards, who would serve him? if in his punishments, who will Fear him? and I conclude this point with that determination of the Father, Iraquae ad correctionem Vitiorum pertinet,
2. Concerning the second thing, that there is in sinne (in every sin) that which deserves the death, the Eternall death, (as well as the Temporall) of the sinner, I have not provided to say much, neither indeed need I.
2. Concerning the second thing, that there is in sin (in every since) that which deserves the death, the Eternal death, (as well as the Temporal) of the sinner, I have not provided to say much, neither indeed need I.
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Socinus himselfe grants the merit of Eternall destruction, which is the greater, and every Protestant and Orthodox Writer against the Papists distinction of sinnes Veniall and Mortall, have sufficiently cleared both:
Socinus himself grants the merit of Eternal destruction, which is the greater, and every Protestant and Orthodox Writer against the Papists distinction of Sins Venial and Mortal, have sufficiently cleared both:
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Many Scriptures I could call in to make proof hereof, let two be enough; (I.) The words of the Text, (NONLATINALPHABET) Worthy of death. By Death all good Expositors doe understand,
Many Scriptures I could call in to make proof hereof, let two be enough; (I) The words of the Text, () Worthy of death. By Death all good Expositors do understand,
Beza saith the word (NONLATINALPHABET) is taken from the even and equall poising, and weighing things in a Ballance, (an antient Embleme of Justice) so that though Cain or any man may say truly enough, My punishment is greater than I can beare;
Beza Says the word () is taken from the even and equal poising, and weighing things in a Balance, (an ancient Emblem of justice) so that though Cain or any man may say truly enough, My punishment is greater than I can bear;
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NONLATINALPHABET. The wages, the reward, the stipend, the stipends of sinne, of any sinne, of every single sinne are death, all kindes of death, eternall death.
. The wages, the reward, the stipend, the Stipends of sin, of any sin, of every single sin Are death, all Kinds of death, Eternal death.
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Thus the words are diversly read, and that eternall death is clearly implyed, may be gathered from the Antithesis in the words following, The gift of God is eternall life.
Thus the words Are diversely read, and that Eternal death is clearly employed, may be gathered from the Antithesis in the words following, The gift of God is Eternal life.
It is true, that the first sinner had both the precept, Thou shalt not eate, &c. and the penalty, Thou shalt dye if thou dost, given him positively over and above what was stampt on his heart;
It is true, that the First sinner had both the precept, Thou shalt not eat, etc. and the penalty, Thou shalt die if thou dost, given him positively over and above what was stamped on his heart;
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Me thinkes I heare the Dialogue, Adam, Adam (so God comes cooly, and friendly to him) whats the matter Adam? what (Man?) hide thy selfe? Lord of the Earth, Gen 3. 9. and Prince of this place and hide thy self? The most exact & beautiful piece which I have made and hide thy self? Whats the cause of this shamefastnesse? Oh my Lord (saith the poor sneak) I heard thy voice in the Garden:
Me thinks I hear the Dialogue, Adam, Adam (so God comes cooly, and friendly to him) whats the matter Adam? what (Man?) hide thy self? Lord of the Earth, Gen 3. 9. and Prince of this place and hide thy self? The most exact & beautiful piece which I have made and hide thy self? Whats the cause of this shamefastness? O my Lord (Says the poor sneak) I herd thy voice in the Garden:
And it is very observable, that (although he knew God to be a mercifull and loving Lord) yet not knowing how Mercy and Iustice might both meet in his case;
And it is very observable, that (although he knew God to be a merciful and loving Lord) yet not knowing how Mercy and justice might both meet in his case;
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he therefore in all the defence which he made for himselfe, never pleads, Lord what need this satisfying of Iustice? if thou pleasest, thou maist let this fault escape, and look for no satisfaction.
he Therefore in all the defence which he made for himself, never pleads, Lord what need this satisfying of justice? if thou pleasest, thou Mayest let this fault escape, and look for no satisfaction.
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Had he said thus, he had sinned yet more, even against Gods Nature, as any one of us should also doe, should we ask a pardon at Gods hands, without adding for whose sake God should bestow it on us.
Had he said thus, he had sinned yet more, even against God's Nature, as any one of us should also do, should we ask a pardon At God's hands, without adding for whose sake God should bestow it on us.
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as the Apostle before he leaves this argument, proves Rom. 2. 15. They having not the Law, are a Law to themselves, their Consciences excusing or accusing one another.
as the Apostle before he leaves this argument, Proves Rom. 2. 15. They having not the Law, Are a Law to themselves, their Consciences excusing or accusing one Another.
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as that there is a Deity, (it is believed, that even Diagoras and Protagoras could not utterly deny it) That the Divine Power is to be observed and worshiped;
as that there is a Deity, (it is believed, that even Diagoras and Protagoras could not utterly deny it) That the Divine Power is to be observed and worshipped;
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and reward goodnesse, and it is to my purpose, that they called her the daughter of Iove, and Necessity, implying that to be a God, and not necessarily to punish offenders, could not consist.
and reward Goodness, and it is to my purpose, that they called her the daughter of Iove, and Necessity, implying that to be a God, and not necessarily to Punish offenders, could not consist.
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The Egyptian Theologues placed her Throne above the Moon, Ut inde, veluti è speculo, haec inferiora despiceres, That she might from thence behold things here below.
The Egyptian Theologues placed her Throne above the Moon, Ut inde, Veluti è speculo, haec Inferiora despiceres, That she might from thence behold things Here below.
Hesiod and Homer also ascribe a Deity to a Virgin, by the name of (NONLATINALPHABET) paena (as Suidas calls it) a companion and councellor to love, sitting alwayes by his Throne,
Hesiod and Homer also ascribe a Deity to a Virgae, by the name of () paena (as Suidas calls it) a Companion and councillor to love, sitting always by his Throne,
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In their very Playes and Tragedyes, when they personated any impious or wicked villaine on the Stage, then they would discover some of the Gods looking from behinde a Frame or Skreen,
In their very Plays and Tragedies, when they personated any impious or wicked villain on the Stage, then they would discover Some of the God's looking from behind a Frame or Skreen,
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and an Angry Fury hanging over him with Rods of Scorpious, and to this purpose (for example) one of their Poets bring in one Plegas (a villain) under a 1000 torments in Hell, roaring (like Dives in our Bibles) Discite justitiam moniti, & non temnere Divos, By me learne Iustice and be wise.
and an Angry Fury hanging over him with Rods of Scorpius, and to this purpose (for Exampl) one of their Poets bring in one Plegas (a villain) under a 1000 torments in Hell, roaring (like Dives in our Bibles) Discite justitiam moniti, & non temnere Divos, By me Learn justice and be wise.
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so that they needed not any other Torments than their own awakened consciences, which would make them (though Emperours and Conquerours) to quake and hide themselves.
so that they needed not any other Torments than their own awakened Consciences, which would make them (though emperors and Conquerors) to quake and hide themselves.
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Yea, Thirdly, as by the light of nature, and the pangs of conscience, so, most evidently men every where and in all ages, have known what sin deserves, by the sad effects,
Yea, Thirdly, as by the Light of nature, and the pangs of conscience, so, most evidently men every where and in all ages, have known what since deserves, by the sad effects,
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The wrath of God is every where under heaven made so manifest against sinners, that they who would stifle and imprison this evidence, cannot, although they should the other.
The wrath of God is every where under heaven made so manifest against Sinners, that they who would stifle and imprison this evidence, cannot, although they should the other.
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The Bible (a book sent out of heaven, made by the true God) hath like wisdome cried out in our streets continually and aloud, from one end of the Scripture to the other;
The bible (a book sent out of heaven, made by the true God) hath like Wisdom cried out in our streets continually and aloud, from one end of the Scripture to the other;
The Lord, the Lord beholds from Heaven all the children of men, Exod. 31. the righteous Lord loveth righteousnesse, Psal. 11. 6• he is a just God, a jealous God, one that hates sinne and all iniquity, one that will by no meanes let the guilty goe unpunished, one that will raine snares, fire and Brimstone,
The Lord, the Lord beholds from Heaven all the children of men, Exod 31. the righteous Lord loves righteousness, Psalm 11. 6• he is a just God, a jealous God, one that hates sin and all iniquity, one that will by no means let the guilty go unpunished, one that will rain snares, fire and Brimstone,
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yet is the Word of God, yet I thinke none can finde a book in the Bible, which hath not some proof or testimony of Gods eternall displeasure against sin.
yet is the Word of God, yet I think none can find a book in the bible, which hath not Some proof or testimony of God's Eternal displeasure against since.
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Not withstanding all which knowledge, both of the Almighties words and deeds against sin (set on oftentimes closer then Conscience can doe it) by the heavy hand of God himselfe upon the Soules and Spirits of guilty ones,
Not withstanding all which knowledge, both of the Almighty's words and Deeds against since (Set on oftentimes closer then Conscience can do it) by the heavy hand of God himself upon the Souls and Spirits of guilty ones,
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Blush ô ye Heavens over our heads, and thou Earth tremble under us, for I fear there is not a sinne (naturall or unnaturall) to be found upon record in this sad Chapter, to have been committed by the Gentiles against their star•light;
Blush o you Heavens over our Heads, and thou Earth tremble under us, for I Fear there is not a sin (natural or unnatural) to be found upon record in this sad Chapter, to have been committed by the Gentiles against their star•light;
but (after an 100 yeares Gospel in this Island, and now of late 12 or 14 yeares judgements of an angry God amongst us) is still to be found amongst our debaucht ones,
but (After an 100 Years Gospel in this Island, and now of late 12 or 14 Years Judgments of an angry God among us) is still to be found among our debauched ones,
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Surely, surely, these dayes are the dreggs and very bottome of Time, and if the abounding of Iniquity be one of the signes of the worlds end, it cannot be long before the Iudge of Quick and Dead rend the Heavens, and comes down. Alas for us!
Surely, surely, these days Are the dregs and very bottom of Time, and if the abounding of Iniquity be one of the Signs of the world's end, it cannot be long before the Judge of Quick and Dead rend the Heavens, and comes down. Alas for us!
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How doe men sinne with their eyes open, their cares open, their Consciences wide open! In the face of the Sun, of the Minister, of the Magistrate, of God himselfe!
How do men sin with their eyes open, their Cares open, their Consciences wide open! In the face of the Sun, of the Minister, of the Magistrate, of God himself!
and in Hell everlasting torments, that there is no Gospell in the grave, and they may be there the next ste• that vengeance (like the sword hanging over Damocles by an horse hair) is ready to drop:
and in Hell everlasting torments, that there is no Gospel in the grave, and they may be there the next ste• that vengeance (like the sword hanging over Damocles by an horse hair) is ready to drop:
Tell not me (any nice and curious Auditor among you) that I might have brought hither some other subject (not so common as this is) to have discourst of in such an Assembly.
Tell not me (any Nicaenae and curious Auditor among you) that I might have brought hither Some other Subject (not so Common as this is) to have discoursed of in such an Assembly.
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but it was my foolishnesse, and I could not well be at quiet, untill I returned to it againe, being convinced that it was indeed one of the best and most seasonable subjects in the world.
but it was my foolishness, and I could not well be At quiet, until I returned to it again, being convinced that it was indeed one of the best and most seasonable subject's in the world.
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First, there is not one Soule here (or that could be here) but is concerned very neerly in this point, having too often finned, presuming so to doe himselfe against this Iustice of God, made known to him,
First, there is not one Soul Here (or that could be Here) but is concerned very nearly in this point, having too often finned, presuming so to do himself against this justice of God, made known to him,
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3. It is that one common enemy of Heaven and Earth, of God and Men, of the Creater and all his Creatures; against which God, Christ, the Holy Spirit, Ministry, Magistracy, all meanes possible have been engaged ever since it first entred into the world;
3. It is that one Common enemy of Heaven and Earth, of God and Men, of the Creater and all his Creatures; against which God, christ, the Holy Spirit, Ministry, Magistracy, all means possible have been engaged ever since it First entered into the world;
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or else he would wash his hands of all the world, and accordingly he did by the Deluge destroy all the race of Adam (with a purpose to get rid of sinne) save onely eight persons (the best he could pick out) whom he kept alive to preserve a better seed to people the world againe.
or Else he would wash his hands of all the world, and accordingly he did by the Deluge destroy all the raze of Adam (with a purpose to get rid of sin) save only eight Persons (the best he could pick out) whom he kept alive to preserve a better seed to people the world again.
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A while after, the Lord tried it with another fierce Element, to see if he could fire it out of a place, Raining down fire and brim stone upon sinfull Sodome, and burning it to ashes, carrying out but one righteous Lot to save alive,
A while After, the Lord tried it with Another fierce Element, to see if he could fire it out of a place, Raining down fire and brim stone upon sinful Sodom, and burning it to Ashes, carrying out but one righteous Lot to save alive,
Neither Water, nor Fire have prevailed over it, but it hath lived and reigned, and will doe (I doubt) till the Universall Fire come down from God, and burn the world about sinners eares.
Neither Water, nor Fire have prevailed over it, but it hath lived and reigned, and will do (I doubt) till the Universal Fire come down from God, and burn the world about Sinners ears.
2. As for Christ, he came down in the similitude of sinfull flesh, for the nonce to destroy sinne in the flesh, to save the sinner and slay his sinnes.
2. As for christ, he Come down in the similitude of sinful Flesh, for the nonce to destroy sin in the Flesh, to save the sinner and slay his Sins.
He raised forces, armed his Souldiers against it, and Himselfe at last (by hanging upon the Tree, the most sad and gastly spectacle in the eyes of God, Angels, Men,
He raised forces, armed his Soldiers against it, and Himself At last (by hanging upon the Tree, the most sad and ghastly spectacle in the eyes of God, Angels, Men,
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and to convince the world of sinne, and of righteousnesse, and of judgement, John 16. 8. And accordingly this good spirit of God hath been striving, pleading, perswading, arguing, threatning, using sinners now gently and kindly, anon roughly and sharply:
and to convince the world of sin, and of righteousness, and of judgement, John 16. 8. And accordingly this good Spirit of God hath been striving, pleading, persuading, arguing, threatening, using Sinners now gently and kindly, anon roughly and sharply:
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God hath therefore gone that way to worke, and hath set up the Office of Ministers, and Leger-Ambassadors, whose very businesse in the world is to Reprove, Instruct, correct,2 Tim. 4. 1 exhort, knowing the terrours of the Lord to perswade men. 2 Cor. 5. 11. To be overseers, and watchmen.
God hath Therefore gone that Way to work, and hath Set up the Office of Ministers, and Leger-Ambassadors, whose very business in the world is to Reprove, Instruct, correct,2 Tim. 4. 1 exhort, knowing the terrors of the Lord to persuade men. 2 Cor. 5. 11. To be Overseers, and watchmen.
Vivit, & vivit, non ad deponendam, sed ad confirmandam audaciam, as was said of Catiline: And now therefore seeing I have proved it, that the point I have pitcht upon is so needfull to be preacht, suffer me to furbush it,
Vivit, & vivit, non ad deponendam, sed ad confirmandam audaciam, as was said of Catiline: And now Therefore seeing I have proved it, that the point I have pitched upon is so needful to be preached, suffer me to furbush it,
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Oh be satisfied concerning the true nature of Sin against God, and God against Sin, & that one Heart can never hold them here, no more than one Heaven above.
O be satisfied Concerning the true nature of since against God, and God against since, & that one Heart can never hold them Here, no more than one Heaven above.
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and of Atheists now raised up afresh out of the bottomlesse pit by Rebellious Ranters, Hectors and Hereticks; To extenuate sin, to apologize for sin,
and of Atheists now raised up afresh out of the bottomless pit by Rebellious Ranters, Hectors and Heretics; To extenuate since, to apologise for since,
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yea to finde out Arguments, Providences, Successes, to make a plea for sin, and would fain finde out a Gospell, to reconcile (not a sinner to God, our Gospel doth that, but) God to sin.
yea to find out Arguments, Providences, Successes, to make a plea for since, and would fain find out a Gospel, to reconcile (not a sinner to God, our Gospel does that, but) God to since.
Secondly, be alarmd, awakned, and look about you, all Christlesse, gracelesse, and unsanctified natures, who have attained to more clear and distinct knowledge of sin,
Secondly, be alarmd, awakened, and look about you, all Christless, graceless, and unsanctified nature's, who have attained to more clear and distinct knowledge of since,
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and the worke of which in your hearts you resist) are like (if there come no change) to goe to Hell with this Gospell of Mercy like a Mill-stone about your necks.
and the work of which in your hearts you resist) Are like (if there come no change) to go to Hell with this Gospel of Mercy like a Millstone about your necks.
A Cain, an Esau, a Pharoah, an Hezael, a Iudas, a Demas, a Iulian, an incarnate Devill. Well might Austin say after his conversion, He would not be an unregenerate man againe, no not for halfe an houre, for the whole world.
A Cain, an Esau, a Pharaoh, an Hezael, a Iudas, a Demas, a Iulian, an incarnate devil. Well might Austin say After his conversion, He would not be an unregenerate man again, no not for half an hour, for the Whole world.
3. Is it the voice of Divine Iustice, death to every sinner, double death to every knowing sinner? Then let me be true to my trust, who am sent hither to be the voice of a Cryer;
3. Is it the voice of Divine justice, death to every sinner, double death to every knowing sinner? Then let me be true to my trust, who am sent hither to be the voice of a Crier;
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Oh how can you buy or sell, worke or play, eat, drink, or sleep? what poppy stuffes your pillowes? what opium is in your cups? seeing you know that Judgement sleeps not, and your Damnation slumbers not.
O how can you buy or fell, work or play, eat, drink, or sleep? what poppy stuffs your pillows? what opium is in your cups? seeing you know that Judgement sleeps not, and your Damnation slumbers not.
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This night, this houre your Soules are required, or as it is in the Greek, They require your Soule, They? who? Oh enough, the Law, the Iustice of God, the Devills, tanquam satellites & lictores, like so many black officers and Serjeants,
This night, this hour your Souls Are required, or as it is in the Greek, They require your Soul, They? who? O enough, the Law, the justice of God, the Devils, tanquam satellites & lictors, like so many black Officers and Sergeants,
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O ye distracted sinners, who feel your Consciences, (those wormes with venomed teeth) gnawing you within (more or lesse) when will you yeild? Plutarch tells a story of a bold and hardy Boy, who having stolne a Fox (a live Fox) was pursued and overtaken by the Owners, and whilst he was examined, he held the Fox close and secretly, stoutly denying the fact.
O you distracted Sinners, who feel your Consciences, (those worms with venomed teeth) gnawing you within (more or less) when will you yield? Plutarch tells a story of a bold and hardy Boy, who having stolen a Fox (a live Fox) was pursued and overtaken by the Owners, and while he was examined, he held the Fox close and secretly, stoutly denying the fact.
The Fox gnawes, the Boy feels and yet denies, and held it out denying, untill the very bowells of him were pulld out and himselfe fell downe dead before them.
The Fox gnaws, the Boy feels and yet Denies, and held it out denying, until the very bowels of him were pulled out and himself fell down dead before them.
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Such desperadoes there are among men, who account Confession cowardize, and Repentance sneaking, and a tender conscience, womanish, and will hold out and carry it high and stifly,
Such desperadoes there Are among men, who account Confessi cowardice, and Repentance sneaking, and a tender conscience, womanish, and will hold out and carry it high and stiffly,
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have also had (as Paul in Stephens ) some speciall hand therein, justly it may be enough) as Magistrates, Justices, Committees, Prosecutors, Witnesses, Juries, Sequestrators, &c. and yet live to doe the same, the like, or worse things themselves.
have also had (as Paul in Stephen's) Some special hand therein, justly it may be enough) as Magistrates, Justices, Committees, Prosecutors, Witnesses, Juries, Sequestrators, etc. and yet live to do the same, the like, or Worse things themselves.
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My Brethren, suppose the Judge of Heaven and Earth (who stands before the door) were this morning come down, that you saw the Court set, the Books open, all men summoned and appearing,
My Brothers, suppose the Judge of Heaven and Earth (who Stands before the door) were this morning come down, that you saw the Court Set, the Books open, all men summoned and appearing,
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Set by a while all Nations of the earth, and bring forth before me the Inhabitants of England to the Barre, that Land of Mercies, that Land of Knowledge, where a man could scarce commit a sinne of Ignorance, that Land of Bibles and good Books (at such cheap rates,) that Land of rare Deliverances, rich Providences, and precious Ordinances, that Land of Vowes and Covenants of Reformation, reall, nationall, personall.
Set by a while all nations of the earth, and bring forth before me the Inhabitants of England to the Bar, that Land of mercies, that Land of Knowledge, where a man could scarce commit a sin of Ignorance, that Land of Bibles and good Books (At such cheap rates,) that Land of rare Deliverances, rich Providences, and precious Ordinances, that Land of Vows and Covenants of Reformation, real, national, personal.
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Oh how would those Magistrates, men of Power, Place and Interest, be able to look Iesus Christ, the astonisht Angels, and those grimme Ghosts in the face (who shall cry to be their Tormentors) whom they have punished, ruined,
O how would those Magistrates, men of Power, Place and Interest, be able to look Iesus christ, the astonished Angels, and those grim Ghosts in the face (who shall cry to be their Tormentors) whom they have punished, ruined,
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Men, who have talkt as if they had cloven Tongues, yet have walkt as if they had cloven Feet; Iamjam tacturos sydera summa putes; Ovid. Iamjam tacturos Tartara nigra putes.
Men, who have talked as if they had cloven Tongues, yet have walked as if they had cloven Feet; Iamjam tacturos sydera summa putes; Ovid. Iamjam tacturos Tartarus nigra putes.
And, Secondly, where would those Ministers and Preachers appeare? or how could they stand in judgement, who should have been as unchangeable as the Truth which they delivered,
And, Secondly, where would those Ministers and Preachers appear? or how could they stand in judgement, who should have been as unchangeable as the Truth which they Delivered,
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who have formerly much declaimed against non-preaching Prelates, Prebends, and Priests, yet now ( adempto fine cessat motus ) begin to have the same Quinsey in their own throats;
who have formerly much declaimed against Nonpreaching Prelates, Prebends, and Priests, yet now (adempto fine cessat motus) begin to have the same Quinsy in their own throats;
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and all yee Worshipfull Magistrates of this City and County, who are solemnly met at this time, to doe God and your Countrey what service you can against sinne and sinners;
and all ye Worshipful Magistrates of this city and County, who Are solemnly met At this time, to do God and your Country what service you can against sin and Sinners;
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Hearken I beseech you to one who though he doe (like Amos ) dwell in Tekoa, yet is called now to drop a word in Bethel, and hear me of your Clemency a few words;
Harken I beseech you to one who though he do (like Amos) dwell in Tekoa, yet is called now to drop a word in Bethel, and hear me of your Clemency a few words;
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By your Christianity and Holy Religion, by your high Callings and worthy Offices and professions, by your considerable Interests and wealthy possessions, by your experiences and what you have seen of Gods judgements:
By your Christianity and Holy Religion, by your high Callings and worthy Offices and professions, by your considerable Interests and wealthy possessions, by your experiences and what you have seen of God's Judgments:
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and I hope is some of that heavenly Fire in you all,) Oh let my poor breath blow it up into a Flame, that it may blaze out, scorch, burne and consume sin.
and I hope is Some of that heavenly Fire in you all,) O let my poor breath blow it up into a Flame, that it may blaze out, scorch, burn and consume since.
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The Lord hath imparted his very owne name to you, oh be not Idol-Gods, that have eyes and see not, eares and hear not, hands to handle Briars and Thornes roughly,
The Lord hath imparted his very own name to you, o be not Idol-Gods, that have eyes and see not, ears and hear not, hands to handle Briers and Thorns roughly,
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no (my Lord) cries the advocate, he 〈 ◊ 〉 but one, and your self kill'd the other five, who had him before you for the first, and let him escape. Fiat Iustitia & pereat mundus:
not (my Lord) cries the advocate, he 〈 ◊ 〉 but one, and your self killed the other five, who had him before you for the First, and let him escape. Fiat Iustitia & pereat World:
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Better ungodly men should fall by your hands, who can but kill the body, then that you and they should together fall into the hands of the living God, who can cast Soule and Body into Hell fire.
Better ungodly men should fallen by your hands, who can but kill the body, then that you and they should together fallen into the hands of the living God, who can cast Soul and Body into Hell fire.
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Let none of your hearts entertaine, or tongues expresse that vile opinion and speech of Lysander, That children are to be cheated with Checkstones, & men with Oaths.
Let none of your hearts entertain, or tongues express that vile opinion and speech of Lysander, That children Are to be cheated with Checkstones, & men with Oaths.
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But doe you this day remember the presence, and the great and terrible name of the Lord our God, by which you are sworn and shall swear, who will be avenged speedily on all that take his name in vain:
But do you this day Remember the presence, and the great and terrible name of the Lord our God, by which you Are sworn and shall swear, who will be avenged speedily on all that take his name in vain:
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and if they doe discharge their Consciences, whilst they let fly against the faces of others, their guilt (like a foul and rusty Gun) recoyles and flyes in their owne faces.
and if they do discharge their Consciences, while they let fly against the faces of Others, their guilt (like a foul and rusty Gun) recoils and flies in their own faces.
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Beware therefore that this accursed thing sinne be not in your own Tents, as in Achans; and then look to your Sonnes, Servants, Clerks, your Gehizies, that this Leprosie cleave to none of them.
Beware Therefore that this accursed thing sin be not in your own Tents, as in Achans; and then look to your Sons, Servants, Clerks, your Gehizies, that this Leprosy cleave to none of them.
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Let not your eyes spare nor pitty, but cry out (with Canutus, a King of the poor barbarous Vandalls, when he was pleaded with to spare his owne Sonne, found guilty of a capitall crime) Filio nostro sublimiorem crucem ponite, Make the Gallowes higher for my Sonne, who durst break the Laws not onely of his King, but of his Father.
Let not your eyes spare nor pity, but cry out (with Canute, a King of the poor barbarous Vandals, when he was pleaded with to spare his own Son, found guilty of a capital crime) Filio nostro sublimiorem crucem Penitent, Make the Gallows higher for my Son, who durst break the Laws not only of his King, but of his Father.
They were (among these Gentiles) their wise men, Philosophers, Poets, Orators, that became both practitioners and Patrons of vice, some of them would for a fee,
They were (among these Gentiles) their wise men, Philosophers, Poets, Orators, that became both practitioners and Patrons of vice, Some of them would for a fee,
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That Revenge, Incest, Sodomy were but NONLATINALPHABET, things indifferent. Gentlemen, Schollers, and Lawyers, better it were that any of you had been born dumb,
That Revenge, Incest, Sodomy were but, things indifferent. Gentlemen, Scholars, and Lawyers, better it were that any of you had been born dumb,
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or Ideots, or had not known Letters, than to prostitute your faire and beautifull parts for base gaine, (as an Harlot doth her body) and to sell arguments to uphold,
or Idiots, or had not known Letters, than to prostitute your fair and beautiful parts for base gain, (as an Harlot does her body) and to fell Arguments to uphold,
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and should have such a duty and opportunity put into my Hands (as I have now this day) I would then remember them that are in bonds (bound Body and Soule, poore wretches) who from the time of their Imprisonment, are commonly made seven times more the children of wrath than they were before:
and should have such a duty and opportunity put into my Hands (as I have now this day) I would then Remember them that Are in bonds (bound Body and Soul, poor wretches) who from the time of their Imprisonment, Are commonly made seven times more the children of wrath than they were before:
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and Teaching and Mortification, more then any) I saw more drinking and fighting, and heard more swearing and cursing, that in many a yeare abroad. Two things (Gentlemen) would make your Jailes not to be such Hells as they are, A godly Keeper, and a powerfull preacher.
and Teaching and Mortification, more then any) I saw more drinking and fighting, and herd more swearing and cursing, that in many a year abroad. Two things (Gentlemen) would make your Jails not to be such Hells as they Are, A godly Keeper, and a powerful preacher.
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As much as men whine and complaine of Taxes, I doe believe that there is that drink needlesly, sinfully and shamefully guzled away in England, which would pay the Tax thrice told, and no man feele it.
As much as men whine and complain of Taxes, I do believe that there is that drink needlessly, sinfully and shamefully guzled away in England, which would pay the Tax thrice told, and no man feel it.
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Oh therefore, let Magistrates punish it, let Ministers preach against it, Lawyers plead against it, Souldiers fight against it, Scholers study, and write books against it;
O Therefore, let Magistrates Punish it, let Ministers preach against it, Lawyers plead against it, Soldiers fight against it, Scholars study, and write books against it;
Ob hoc inflexibilis & obstinatae meniis malum punitur aeternaliter, qui• si nunquam moreretur, nunquam velle peccare defineret: urò semper vivere vel •et, ut semper peccare posset. Ber. in Ep. 252.
Ob hoc inflexibilis & obstinatae meniis malum punitur aeternaliter, qui• si Never moreretur, Never velle Peccare defineret: urò semper vivere vel •et, ut semper Peccare posset. Ber. in Epistle 252.
