A sermon preached at Great St. Marie's church in Cambridge before the Right Honourable the Lord Chief-Justice Holt, at the assizes held there, August 1, 1693 / by Tho. Walker ...
and that the natural Deformity, and innate Turpitude of the one, and the amiable Agreeableness and inherent Rectitude of the other do not barely depend upon the arbitrary Sanctions of those who have enacted Laws concerning them, is a Truth so obvious,
and that the natural Deformity, and innate Turpitude of the one, and the amiable Agreeableness and inherent Rectitude of the other doe not barely depend upon the arbitrary Sanctions of those who have enacted Laws Concerning them, is a Truth so obvious,
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Carneades and other Philosophers of old, concerning these matters, should be again, with Confidence enough, reviv'd, (especially in this Thinking and Philosophical Age) by Mr. Hobbs and his Followers, who pretend to a more than ordinary smartness and sagacity in Reasoning and Speculation.
Carneades and other Philosophers of old, Concerning these matters, should be again, with Confidence enough, revived, (especially in this Thinking and Philosophical Age) by Mr. Hobbs and his Followers, who pretend to a more than ordinary smartness and sagacity in Reasoning and Speculation.
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by dispelling those mists of Error, as he calls them, in which Men, before this Phosphorus arose, were involv'd, concerning Just and Unjust, Good and Evil:
by dispelling those mists of Error, as he calls them, in which Men, before this Phosphorus arose, were involved, Concerning Just and Unjust, Good and Evil:
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in having clearly demonstrated, by solid Reasons, as he vainly insinuates, that there are no Doctrines Authentick concerning them beside the Laws and Constitutions of each particular City.
in having clearly demonstrated, by solid Reasons, as he vainly insinuates, that there Are no Doctrines Authentic Concerning them beside the Laws and Constitutions of each particular city.
But I can never believe, that theft and cruelty, injustice and oppression, deceit and treachery should become good and laudable Qualities, by what Laws soever they were enacted,
But I can never believe, that theft and cruelty, injustice and oppression, deceit and treachery should become good and laudable Qualities, by what Laws soever they were enacted,
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Certainly the Foundations upon which the laws and principles of Justice and Equity are built, are as unchangeable and immovable as the Will of God, whereby he establishes the immutable Decrees of his Wisdom and Goodness;
Certainly the Foundations upon which the laws and principles of justice and Equity Are built, Are as unchangeable and immovable as the Will of God, whereby he establishes the immutable Decrees of his Wisdom and goodness;
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or a Body into a Spirit, as that they should be able to alter and unfix those steady Rules, whereby we take our measures concerning Good or Evil. The laws of the invisible,
or a Body into a Spirit, as that they should be able to altar and unfix those steady Rules, whereby we take our measures Concerning Good or Evil. The laws of the invisible,
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and immaterial World are no less stable and certain than those are by which we observe this visible Frame of things to be guided, in the production of their necessary Effects,
and immaterial World Are no less stable and certain than those Are by which we observe this visible Frame of things to be guided, in the production of their necessary Effects,
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'Tis as unnatural and irrational to say, or make a law that God is not to be worshipped, to affirm that 'tis wickedness and impiety to render to every one their due;
It's as unnatural and irrational to say, or make a law that God is not to be worshipped, to affirm that it's wickedness and impiety to render to every one their endue;
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or that it is sin and folly to live soberly, righteously and Godly, as it would be for a Man to attempt to make fire and water lose their innate Qualities of heat and coldness, by commanding them to do so:
or that it is since and folly to live soberly, righteously and Godly, as it would be for a Man to attempt to make fire and water loose their innate Qualities of heat and coldness, by commanding them to do so:
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and that they should mutually change their Properties, that Fire should become naturally cold, and Water hot, whensoever a company of Men in Authority, should pretend to establish the Absurdity by a Law.
and that they should mutually change their Properties, that Fire should become naturally cold, and Water hight, whensoever a company of Men in authority, should pretend to establish the Absurdity by a Law.
whereas the material and visible World, having not been from Eternity, but created in time by God, the laws by which he governs •t are changeable at his Will,
whereas the material and visible World, having not been from Eternity, but created in time by God, the laws by which he governs •t Are changeable At his Will,
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So he once made the Sun to stand still upon an extraordinary Occasion, and restrained the violent Flames and intense Heat of the bu•ning fiery Furnace, that it should have no power to hurt the Three Children who were thrown into it.
So he once made the Sun to stand still upon an extraordinary Occasion, and restrained the violent Flames and intense Heat of the bu•ning fiery Furnace, that it should have no power to hurt the Three Children who were thrown into it.
But thô we read of Gods altering the Course of Nature, and of his suspending the Laws whereby this material World is acted and govern'd, by vertue of his Supreme Dominion and Prerogative, which are essential to him as Lord and Creator of all things beside Himself;
But though we read of God's altering the Course of Nature, and of his suspending the Laws whereby this material World is acted and governed, by virtue of his Supreme Dominion and Prerogative, which Are essential to him as Lord and Creator of all things beside Himself;
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and chose to show an extraordinary Instance of his Providence, by sending an Angel to stay his Hands, which were ready to give the Fatal stroke, rather than suffer him to imbrue them in his own Blood, by shedding that of his innocent and onely Son.
and chosen to show an extraordinary Instance of his Providence, by sending an Angel to stay his Hands, which were ready to give the Fatal stroke, rather than suffer him to imbrue them in his own Blood, by shedding that of his innocent and only Son.
And although we read that God allow'd the Is. raelites, at their departure out of Aegypt, to speil the Aegyptians, by giving them so much favour with their Cruel Taskmasters,
And although we read that God allowed the Is. raelites, At their departure out of Egypt, to speil the egyptians, by giving them so much favour with their Cruel Taskmasters,
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yet neither in this Instance, can we charge God as the Patron of Sin. For he being absolute Lord and Proprietor of all the World, can transferr one mans Right to another when he pleases;
yet neither in this Instance, can we charge God as the Patron of Sin. For he being absolute Lord and Proprietor of all the World, can transfer one men Right to Another when he Pleases;
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but more especially then, when he forfeits it, by rendring himself obnoxious to his Divine Justice and Vengeance, through Oppression, Fraud or Injustice or any other heinous Crime.
but more especially then, when he forfeits it, by rendering himself obnoxious to his Divine justice and Vengeance, through Oppression, Fraud or Injustice or any other heinous Crime.
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Some say the Hebrew Word doth not imply Sauls. Wives, but the Maids of Honour or Attendants on the Court of Saul, out of which David might choose Wives:
some say the Hebrew Word does not imply Saul's. Wives, but the Maids of Honour or Attendants on the Court of Saul, out of which David might choose Wives:
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for as the Learned Author of the Letter to a Deist writes, it will be no e•sie matter, by the Constitution of the Mosaical Law to prove Polygamy to be Adultery,
for as the Learned Author of the letter to a Deist writes, it will be no e•sie matter, by the Constitution of the Mosaical Law to prove Polygamy to be Adultery,
thô it be unlawfull now by the Law of Christ. So that Men can never act these, and such like Wickednesses by pretending Gods Authority, when they have it not:
though it be unlawful now by the Law of christ. So that Men can never act these, and such like Wickednesses by pretending God's authority, when they have it not:
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If then the Distinction between good and evil be real, and not barely notional, and the Foundation upon which that Distinction is built, be so firm and stedfast, that it implys a Contradiction that it should be altered and removed by God himself, it is beyond the force of any Human power to break the Golden chain of Vertues, by which they are linked together,
If then the Distinction between good and evil be real, and not barely notional, and the Foundation upon which that Distinction is built, be so firm and steadfast, that it Implies a Contradiction that it should be altered and removed by God himself, it is beyond the force of any Human power to break the Golden chain of Virtues, by which they Are linked together,
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and the same Actions might pass for Just and Pious at one time, which would be look'd upon to be highly Impious and Unjust at another. But this can never be;
and the same Actions might pass for Just and Pious At one time, which would be looked upon to be highly Impious and Unjust At Another. But this can never be;
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'Tis the peculiar Excellence of God that he changeth not, and therefore he will never refix those Laws in any time which he had decreed and establish'd before the World began:
It's the peculiar Excellence of God that he changes not, and Therefore he will never refix those Laws in any time which he had decreed and established before the World began:
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but that they might, without controul, follow the swing and bent of their own Vitious Inclinations and Irregular Appetites, till by consent they tied themselves up to be govern'd by certain Laws, is to reflect unworthily upon the Wisdom and Goodness of God,
but that they might, without control, follow the swing and bent of their own Vicious Inclinations and Irregular Appetites, till by consent they tied themselves up to be governed by certain Laws, is to reflect unworthily upon the Wisdom and goodness of God,
or re-engrave the defaced Characters of Wisdom and Innocence, which were once imprinted on the minds of our first Parents, by the Finger of their all Wise Creator.
or re-engrave the defaced Characters of Wisdom and Innocence, which were once imprinted on the minds of our First Parents, by the Finger of their all Wise Creator.
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For God created man upright, but they have sought out many inventions, Eccles. 7.24 This then being premis'd and granted, that the nature of Good and Evil is invariable,
For God created man upright, but they have sought out many Inventions, Eccles. 7.24 This then being premised and granted, that the nature of Good and Evil is invariable,
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in this Degenerate Age, wherein downright Atheism is dress'd up in the more plausible Colours of Deism, are apt to flatter and deceive themselves with the vain and empty Hopes, of being accounted Men of extraordinary Parts,
in this Degenerate Age, wherein downright Atheism is dressed up in the more plausible Colours of Deism, Are apt to flatter and deceive themselves with the vain and empty Hope's, of being accounted Men of extraordinary Parts,
and so having shook off the Yoke that so sorely gall'd them, they disdain to be under the restraint and government of any other Law than what their Wild Fancies and Corrupt Imaginations dictate to them:
and so having shook off the Yoke that so sorely galled them, they disdain to be under the restraint and government of any other Law than what their Wild Fancies and Corrupt Imaginations dictate to them:
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and so giving way to their Heacstrong Passions, and Craving Appetites, they indulge and gratifie their unruly Lusts in all the instances of Impiety, Lewdness, and Sensuality.
and so giving Way to their Heacstrong Passion, and Craving Appetites, they indulge and gratify their unruly Lustiest in all the instances of Impiety, lewdness, and Sensuality.
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But as sure as there is a God that governs the World, so sure hath he reveal'd his Will to Mankind, by his onely Son Jesus Christ, who is the Wisdom of the Father, and the express Image of his Person;
But as sure as there is a God that governs the World, so sure hath he revealed his Will to Mankind, by his only Son jesus christ, who is the Wisdom of the Father, and the express Image of his Person;
and therefore I return to the Handling the Words of my Text, which in the several Translations of the vulgar Latin, Greek and Arabick, are so variously rendered, that they differ as much among themselves as they do from the Original Hebrew: to which our Translation, especially taking in the Marginal Reading of more abundant, comes nearer than any of those before mentioned,
and Therefore I return to the Handling the Words of my Text, which in the several Translations of the Vulgar Latin, Greek and Arabic, Are so variously rendered, that they differ as much among themselves as they do from the Original Hebrew: to which our translation, especially taking in the Marginal Reading of more abundant, comes nearer than any of those before mentioned,
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and therefore I shall stick to that, and take the Words as they fairly lye before us, without offending some of your Ears with the uncouth and uncommon Sounds of Greek and Hebrew Words, which I could not avoid,
and Therefore I shall stick to that, and take the Words as they fairly lie before us, without offending Some of your Ears with the uncouth and uncommon Sounds of Greek and Hebrew Words, which I could not avoid,
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and immovable Basis of Unerring and Everlasting Truth, which I thought necessary to doe, to avoid a Sceptical Objection, viz. That I precariously begg'd the Principles I went upon, without Offering at any Proof for what I deliver'd:
and immovable Basis of Unerring and Everlasting Truth, which I Thought necessary to do, to avoid a Sceptical Objection, viz. That I precariously begged the Principles I went upon, without Offering At any Proof for what I Delivered:
who thô he be Superior to the other in the Outward Conditions of this Life, in having the Advantage of a Nobler Birth, a Larger Estate, and a more Splendid Retinue;
who though he be Superior to the other in the Outward Conditions of this Life, in having the Advantage of a Nobler Birth, a Larger Estate, and a more Splendid Retinue;
and therefore he propounds Himself to out Imitation, and we are commanded to be Mercifull because our Heavenly Father is Mercifull, and to be Holy because he is Holy. And by how much the nearer Approaches we make towards God, in our imperfect Essays,
and Therefore he propounds Himself to out Imitation, and we Are commanded to be Merciful Because our Heavenly Father is Merciful, and to be Holy Because he is Holy. And by how much the nearer Approaches we make towards God, in our imperfect Essays,
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than by a Numerous Attendance and Glittering Attire, which none but the injudicious Vulgar look upon as the onely distinguishing Badges of Honour, and marks of real Worth.
than by a Numerous Attendance and Glittering Attire, which none but the injudicious vulgar look upon as the only distinguishing Badges of Honour, and marks of real Worth.
Juv. Sat. 8. That Virtue was the sole and true Nobility: which really raises one Man above another, more than all the external Advantages of Birth or Fortune nakedly considered, without the Forementioned Qualifications of Righteousness and Holiness:
Juv Sat. 8. That Virtue was the sole and true Nobilt: which really raises one Man above Another, more than all the external Advantages of Birth or Fortune nakedly considered, without the Forementioned Qualifications of Righteousness and Holiness:
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and in glutting it self with Cruelty and Oppression: the Righteous Man, thô he wants some of those unnecessary Superfluities which the other enjoys;
and in glutting it self with Cruelty and Oppression: the Righteous Man, though he Wants Some of those unnecessary Superfluities which the other enjoys;
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but yet exercises himself in the constant Practice of the opposite Virtues: who endeavours to keep a Conscience void of Offence both toward God and toward Man;
but yet exercises himself in the constant Practice of the opposite Virtues: who endeavours to keep a Conscience void of Offence both towards God and towards Man;
who is moderate in his Desires and Enjoyments of the Good things of this Life, and kind and beneficent to those whom he is concern'd to assist and relieve;
who is moderate in his Desires and Enjoyments of the Good things of this Life, and kind and beneficent to those whom he is concerned to assist and relieve;
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he will find favour with God, and be highly esteemed by all Good Men, he will be comforted and delighted with the continual Applause of a good Conscience,
he will find favour with God, and be highly esteemed by all Good Men, he will be comforted and delighted with the continual Applause of a good Conscience,
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This Man is a true Subject of the Kingdom of God, which according to the Apostle consisteth not in Meat and Drink, in the outward affluence of Riches and Honour,
This Man is a true Subject of the Kingdom of God, which according to the Apostle Consisteth not in Meat and Drink, in the outward affluence of Riches and Honour,
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and by doing our best endeavour to transcribe that Copy which he has set us, of doing Justice and loving Mercy, of being kind and charitable to all Men,
and by doing our best endeavour to transcribe that Copy which he has Set us, of doing justice and loving Mercy, of being kind and charitable to all Men,
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and of our Neighbour, which, as we are assur'd by an Infallible Author, is the sum and substance of the whole Law, is the Natural Result and Proper Effect of Justice and Gratitude.
and of our Neighbour, which, as we Are assured by an Infallible Author, is the sum and substance of the Whole Law, is the Natural Result and Proper Effect of justice and Gratitude.
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For how can we absolve our selves from the nonperformance of these Duties, without being highly Unjust and Ungratefull? If after having been obliged by God, in so Extraordinary a manner, in his giving us a being, and providing a comfortable subsistance for us in this World,
For how can we absolve our selves from the nonperformance of these Duties, without being highly Unjust and Ungrateful? If After having been obliged by God, in so Extraordinary a manner, in his giving us a being, and providing a comfortable subsistence for us in this World,
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and in taking care for our Future Happiness, we should refuse to pay him the inconsiderable Tribute and Homage of our Love and Service, no Name of Reproach can be bad enough for us,
and in taking care for our Future Happiness, we should refuse to pay him the inconsiderable Tribute and Homage of our Love and Service, no Name of Reproach can be bad enough for us,
so can They by no means escape the Imputation of Injustice, who do not lend a mutual assistance to others in their Afflictions and Calamities, from whom they themselves expected and perhaps received Kindness and Benevolence when they labour'd under the same or such like Inconveniencies or Disasters.
so can They by no means escape the Imputation of Injustice, who do not lend a mutual assistance to Others in their Afflictions and Calamities, from whom they themselves expected and perhaps received Kindness and Benevolence when they laboured under the same or such like Inconveniences or Disasters.
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For to that end were they born, and not for themselves alone, according to that wise saying of Tully: of all those things which are disputed on by Learned Men, there is nothing better than plainly to understand, that we are born to do Justice,
For to that end were they born, and not for themselves alone, according to that wise saying of Tully: of all those things which Are disputed on by Learned Men, there is nothing better than plainly to understand, that we Are born to do justice,
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as that our Will must be suppos'd to be Regular, and to desire nothing of others, which may infringe the Laws of Equity, Modesty, Decency, and good Manners.
as that our Will must be supposed to be Regular, and to desire nothing of Others, which may infringe the Laws of Equity, Modesty, Decency, and good Manners.
Or, if a Criminal standing at the Bar, convicted of some Notorious Crimes, which deserve that the Sentence of Death should be past upon him, should argue thus:
Or, if a Criminal standing At the Bar, convicted of Some Notorious Crimes, which deserve that the Sentence of Death should be passed upon him, should argue thus:
if he be Advanc'd to some Eminent Station either in Church or State, He prefers the Publick Good before his own Private Interest. He aims not at carrying on any base Designs of enslaving his Country to a Forreign Power,
if he be Advanced to Some Eminent Station either in Church or State, He prefers the Public Good before his own Private Interest. He aims not At carrying on any base Designs of enslaving his Country to a Foreign Power,
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and Legal Properties of Millions of People, as much as he can, without resisting Lawfull Authority, rather than suffer the Wise and Ancient Laws of his Country, the Freedom and Liberty of his fellow Subjects,
and Legal Properties of Millions of People, as much as he can, without resisting Lawful authority, rather than suffer the Wise and Ancient Laws of his Country, the Freedom and Liberty of his fellow Subject's,
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He cannot be perswaded that the Numerous Race of Mankind were created, on purpose, to be trampled upon by some Nero's and Caligula's, who are not contented with the Preheminence and Authority which the Laws of God,
He cannot be persuaded that the Numerous Raze of Mankind were created, on purpose, to be trampled upon by Some Nero's and Caligula's, who Are not contented with the Pre-eminence and authority which the Laws of God,
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or that it is Reasonable to think that God has given them leave, at their Pleasure, to dive•t their Cruel Minds, with exercising the Patience and Fortitude of Innocent Men, with Racks and Gibbets, and other Torments.
or that it is Reasonable to think that God has given them leave, At their Pleasure, to dive•t their Cruel Minds, with exercising the Patience and Fortitude of Innocent Men, with Racks and Gibbets, and other Torments.
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so the Man I am speaking of, looks upon himself in Conscience obliged, as much as in him fairly lies, to endeavour to repress the Exorbitant Growth of Arbitrary Power:
so the Man I am speaking of, looks upon himself in Conscience obliged, as much as in him fairly lies, to endeavour to repress the Exorbitant Growth of Arbitrary Power:
and its Furious Waves attempt to undermine, and bear down the True establish'd Religion he Professes, which is dearer to him than his Life, or any Temporal Concern.
and its Furious Waves attempt to undermine, and bear down the True established Religion he Professes, which is Dearer to him than his Life, or any Temporal Concern.
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when other Means may be Lawfully us'd, toward the Resetling them upon their old Foundations, according to their Ancient and Legal Constitution, without their being concern'd in Rebellion.
when other Means may be Lawfully used, towards the Resettling them upon their old Foundations, according to their Ancient and Legal Constitution, without their being concerned in Rebellion.
Whose Severe, not to say Inhuman Usage of his own Faithfull and Loyal Subjects, many of whom had obliged him in the Highest Degree (and never disobliged him,
Whose Severe, not to say Inhuman Usage of his own Faithful and Loyal Subject's, many of whom had obliged him in the Highest Degree (and never disobliged him,
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If Solemn Oaths and Edicts could not bind him, from Banishing his own Native Subjects from their Habitations, to seek their Bread in Forreign Countreys because they neither could,
If Solemn Oaths and Edicts could not bind him, from Banishing his own Native Subject's from their Habitations, to seek their Bred in Foreign Countries' Because they neither could,
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nor would be Papists, how can we, who of late, have been the Greatest Thorn in his Side, by endeavouring to stop the Progress of his Arms, and curb his Growing Power;
nor would be Papists, how can we, who of late, have been the Greatest Thorn in his Side, by endeavouring to stop the Progress of his Arms, and curb his Growing Power;
who, no doubt, have exasperated him against us, in a more than Ordinary Manner, by Burning and Sinking some of his Capital Ships; can we I say, whom he looks upon as the most Formidable Opposers of his Designs, expect Better and more Favourable Dealings from him,
who, no doubt, have exasperated him against us, in a more than Ordinary Manner, by Burning and Sinking Some of his Capital Ships; can we I say, whom he looks upon as the most Formidable Opposers of his Designs, expect Better and more Favourable Dealings from him,
It seems to me to proceed either from want of due Consideration, o• a right Understanding of Affairs, to think that a Monarch so much devoted to his own Interest, should be at this Vast Expence of Money,
It seems to me to proceed either from want of due Consideration, o• a right Understanding of Affairs, to think that a Monarch so much devoted to his own Interest, should be At this Vast Expense of Money,
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and Loss of Men, barely upon the account, of only Reaping the Naked Glory, of Restoring an Unfortunate Deserting, and Deserted Prince: without having any farther Design.
and Loss of Men, barely upon the account, of only Reaping the Naked Glory, of Restoring an Unfortunate Deserting, and Deserted Prince: without having any farther Design.
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and Hereditary Dominions? Why should not the Duke of Savoy, the Elector Palatine, the Emperour, or King of Spain, be as Dear to him as some Body else? And yet I am inclin'd to believe,
and Hereditary Dominions? Why should not the Duke of Savoy, the Elector Palatine, the Emperor, or King of Spain, be as Dear to him as Some Body Else? And yet I am inclined to believe,
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if he had his Will against the foremention'd Princes, he would leave the Glory of Restoring them to their Dominions to some other Potentate. So that I must beg to be excus'd,
if he had his Will against the forementioned Princes, he would leave the Glory of Restoring them to their Dominions to Some other Potentate. So that I must beg to be excused,
But the Safety and Welfare of his Country, of which he has been an Hereditary Defender, the Liberty of all Europe, and the Preservation of the Protestant Religion, were Dearer to him than his own Private Interest and Repese:
But the Safety and Welfare of his Country, of which he has been an Hereditary Defender, the Liberty of all Europe, and the Preservation of the Protestant Religion, were Dearer to him than his own Private Interest and Repese:
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otherwise he would never have undertook so Hazardous an Attempt, as was that of his coming hither, to Secure and Settle the Right of his Princess to the Crown, by making his Appeal to a Free Parliament, and to put our disjoynted Government into Frame and Order again, without any imaginable Probability, that He should come to fill an Empty Throne. His Actions since his being Possess'd of these Kingdoms, sufficiently manifest it to all the World, that 'twas neither Pride nor Ambition;
otherwise he would never have undertook so Hazardous an Attempt, as was that of his coming hither, to Secure and Settle the Right of his Princess to the Crown, by making his Appeal to a Free Parliament, and to put our disjointed Government into Frame and Order again, without any imaginable Probability, that He should come to fill an Empty Throne. His Actions since his being Possessed of these Kingdoms, sufficiently manifest it to all the World, that 'twas neither Pride nor Ambition;
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For since that, has he not expos'd his Life to Danger, as much, or more than ever he had done before? Has he not undergone the Greatest Fatigues imaginable, in Watchings and Tedious Marches,
For since that, has he not exposed his Life to Danger, as much, or more than ever he had done before? Has he not undergone the Greatest Fatigues imaginable, in Watchings and Tedious Marches,
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and liv'd in a continual hurry of Business ever since? Men who only Design their own Profit and Advantage, give over Trading when they have acquir'd a Plentifull Estate;
and lived in a continual hurry of Business ever since? Men who only Design their own Profit and Advantage, give over Trading when they have acquired a Plentiful Estate;
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They then Retire from the Noisy Clutter of the City and Exchange, and take some satisfaction in thinking how others scramble for that, of which they have now, with Care and Industry got enough:
They then Retire from the Noisy Clutter of the city and Exchange, and take Some satisfaction in thinking how Others scramble for that, of which they have now, with Care and Industry god enough:
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that, by the help of God, he might be the Deliverer of other Nations, as well as of these Kingdoms: For it is plain he does not so much Delight to wear a Crown as to Deserve it.
that, by the help of God, he might be the Deliverer of other nations, as well as of these Kingdoms: For it is plain he does not so much Delight to wear a Crown as to Deserve it.
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Whilst others spend their flying, and Precious Hours amidst all the Softning Divertisements, and Entertainments of a Splendid Court; He chuses to tread the Rugged,
While Others spend their flying, and Precious Hours amid all the Softening Divertisements, and Entertainments of a Splendid Court; He chooses to tread the Rugged,
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but more Noble Paths, which lead to True Glory and Immortal Honour: in shunning no Opportunity of setting a Gallant Army a Brave Example of Heroick Courage,
but more Noble Paths, which led to True Glory and Immortal Honour: in shunning no Opportunity of setting a Gallant Army a Brave Exampl of Heroic Courage,
for the opportunity and pleasure of Study, and improvement in Learning, and all the other Advantages of a Retired and Academick Life, which I have already enjoy'd under their Majesties Auspicious Reign; but also openly to testifie my Gratitude to others, that they may be excited to an Acknowledgment of their Obligations to Him,
for the opportunity and pleasure of Study, and improvement in Learning, and all the other Advantages of a Retired and Academic Life, which I have already enjoyed under their Majesties Auspicious Reign; but also openly to testify my Gratitude to Others, that they may be excited to an Acknowledgment of their Obligations to Him,
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thô he may think he finds some Flaws, and observes some Miscarriages in it, or may look upon himself not to be obliged to comply with all its Laws and Injunctions.
though he may think he finds Some Flaws, and observes Some Miscarriages in it, or may look upon himself not to be obliged to comply with all its Laws and Injunctions.
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and to suspect least his own Judgment misguide him, when it runs counter to the Publick Laws, which are establish'd and promulg'd by the Supreme Power, by the Concurrence and Authority of some of the Greatest,
and to suspect lest his own Judgement misguide him, when it runs counter to the Public Laws, which Are established and promulged by the Supreme Power, by the Concurrence and authority of Some of the Greatest,
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So that thô it does not belong to me to condemn those, who after an impartial Examination of the Arguments on both Sides, are sincerely persuaded in their Consciences, that they cannot Comply with Taking the Oaths; for to their own Master they must stand or fall, provided they demean themselves modestly and peaceably, who submit to it as far as they can,
So that though it does not belong to me to condemn those, who After an impartial Examination of the Arguments on both Sides, Are sincerely persuaded in their Consciences, that they cannot Comply with Taking the Oaths; for to their own Master they must stand or fallen, provided they demean themselves modestly and peaceably, who submit to it as Far as they can,
For certainly, however such a Man may think himself obliged to be Passive and Ʋnactive under This Government, one can scarcely imagin how any one, who wishes well to the Church and Nation, can let •his Humour so far prevail above his Reason,
For Certainly, however such a Man may think himself obliged to be Passive and Ʋnactive under This Government, one can scarcely imagine how any one, who wishes well to the Church and nation, can let •his Humour so Far prevail above his Reason,
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as to think himself bound in Conscience to be Active in pulling of it down: because, in all likelyhood, our Religion and Liberties must fall with it.
as to think himself bound in Conscience to be Active in pulling of it down: Because, in all likelihood, our Religion and Liberties must fallen with it.
and take Satisfaction in his Own, and a Few others Safety and Advancement, whilest he beholds his Mother the Church of England depress'd and torn in pieces.
and take Satisfaction in his Own, and a Few Others Safety and Advancement, whilst he beholds his Mother the Church of England depressed and torn in Pieces.
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He cannot but wonder at the Indiscretion, and Inconfistancy, as well as sinfull Folly of those, who having taken the Oath to K. W. and Q. M. are still as much Enemies to the Present Government as if they had not;
He cannot but wonder At the Indiscretion, and Inconfistancy, as well as sinful Folly of those, who having taken the Oath to K. W. and Q. M. Are still as much Enemies to the Present Government as if they had not;
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this is so open, and palpable a piece of Hypocrisie, and such plain and downright Dissimulation, that certainly those Men who are Conscious to themselves of being Guilty this way, can never, at the same time, be so vain as to entertain any hopes of being Recorded in History,
this is so open, and palpable a piece of Hypocrisy, and such plain and downright Dissimulation, that Certainly those Men who Are Conscious to themselves of being Guilty this Way, can never, At the same time, be so vain as to entertain any hope's of being Recorded in History,
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For whilest they think to save Themselves, by Trimming on both Sides, and to gain the Reputation of prudent and wary Men, they really loose the good Esteem of both Parties;
For whilst they think to save Themselves, by Trimming on both Sides, and to gain the Reputation of prudent and wary Men, they really lose the good Esteem of both Parties;
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But to appear in one Dress to the World, and in another behind the Curtain, is to act the part of a Stage-Player, and not of a sincere and honest Man. Faithfulness and Sincerity in our Words and Actions, in our Oaths and Promises, in our Bargains and Contracts, are the main Ingredients that compound a Righteous and Honest Man. Thus the Psalmist in the 15th Psalm describing a Good Man, who is fixt upon Mount Zion, and never shall be moved, introduces his Character with this Question, Lord who shall abide in thy Tabernacle? who shall rest in thy Holy Hill? to which he thus replys, He that walketh uprightly, and worketh Righteousness,
But to appear in one Dress to the World, and in Another behind the Curtain, is to act the part of a Stage-Player, and not of a sincere and honest Man. Faithfulness and Sincerity in our Words and Actions, in our Oaths and Promises, in our Bargains and Contracts, Are the main Ingredients that compound a Righteous and Honest Man. Thus the Psalmist in the 15th Psalm describing a Good Man, who is fixed upon Mount Zion, and never shall be moved, introduces his Character with this Question, Lord who shall abide in thy Tabernacle? who shall rest in thy Holy Hill? to which he thus replies, He that walks uprightly, and works Righteousness,
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But perhaps, some may say, this last Verse might have been more aptly apply'd to Those, who refuse to comply with the Present Government, upon the account of Former Oaths, taken to the late K. To which I answer with Bishop Sanderson, who is acknowledg'd by all to be an Excellent Casuist:
But perhaps, Some may say, this last Verse might have been more aptly applied to Those, who refuse to comply with the Present Government, upon the account of Former Oaths, taken to the late K. To which I answer with Bishop Sanderson, who is acknowledged by all to be an Excellent Casuist:
and the Time of Fulfilling, is so chang'd, that if that state of Affairs which afterwards follow'd, could have been foreseen by him that Swore, he would not have Sworn at all. In short he answers thus:
and the Time of Fulfilling, is so changed, that if that state of Affairs which afterwards followed, could have been foreseen by him that Swore, he would not have Sworn At all. In short he answers thus:
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He looks upon it as a piece of Inhumanity not common amongst the most Unciviliz'd People, to be devoid of all Compassion and Fellow-feeling toward his Countreymen, Confederates,
He looks upon it as a piece of Inhumanity not Common among the most Uncivilized People, to be devoid of all Compassion and Fellow-feeling towards his Countrymen, Confederates,
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and therefore cannot but stand amaz'd at the folly of those, who exult with joy at their own Destruction, which must necessarily be involv'd in that of the whole Nation, which God of his infinite Mercy avert.
and Therefore cannot but stand amazed At the folly of those, who exult with joy At their own Destruction, which must necessarily be involved in that of the Whole nation, which God of his infinite Mercy avert.
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and endeavour to excell one another in Righteousness and Holiness here, that we may be receiv'd into the Habitations of Everlasting Bliss and Glory hereafter.
and endeavour to excel one Another in Righteousness and Holiness Here, that we may be received into the Habitations of Everlasting Bliss and Glory hereafter.
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Cum Hebraei diu servnssent Aegyptiis, multisque ab iis affecti fulssent injurits, voluit Deus, eis mercedem servitutis suae & injariarum rependere. Id etiam notavit Auter libri Sapientiae Cap. 10. v. 17. reddens sanctis mercedem sanctitatis laborum suorum deducit eos via mirabili &c. Rivet. in Cap. 12. Exod. To the same purpose Irenaeus c. 49. l. 4. Lege Naturae, quae ex ipsa deminii natura ac vi sequitur, dupliciter fit alienatic, expletione juris & succeshone. Expletione Juris fit alienatic, quoties id quod meum nendum est, sed mihi dari debet, aut lcco rei meae, aut mihi debitae, cum eam ipsam consequi non possum, aliud tantundem valens accipio, ab eo qui rem meam detinet, vel mihi debet. Nam Justitia expletri•• in quoties ad idem non potest pertingere fertur ad tantundem, quod ex merali aestimatione idem. Grot. de Jure Belii & Pac. Lib 2 c. 7. V. Annot. § 2.
Cum Hebrews Diu servnssent Aegyptiis, multisque ab iis affection fulssent injurits, voluit Deus, eis mercedem servitutis suae & injariarum rependere. Id etiam notavit Auter Libri Sapientiae Cap. 10. v. 17. reddens sanctis mercedem sanctitatis laborum suorum deducit eos via mirabili etc. Rivet. in Cap. 12. Exod To the same purpose Irnaeus c. 49. l. 4. Lege Naturae, Quae ex ipsa deminii Nature ac vi sequitur, dupliciter fit alienatic, expletione Juris & succeshone. Expletione Juris fit alienatic, How often id quod meum nendum est, sed mihi dari debet, Or lcco rei meae, Or mihi debitae, cum eam ipsam consequi non possum, Aliud Tantundem Valens accipio, ab eo qui remembering meam detinet, vel mihi debet. Nam Justitia expletri•• in How often ad idem non potest pertingere fertur ad Tantundem, quod ex merali estimation idem. Grot. de Jure Belii & Pac. Lib 2 c. 7. V. Annot § 2.
V•B. of Werces. Letter to a Deist p. 127 Concub••tus tunc nuptiae erant, & concubina etiam uxor h•bit•. Selden de Jure not. & Gent. l. 5. c. 7. See more in Selden of this matter. Ambae viz. Cethura & Hagar, & Ʋxores Abrahae & Concubinae sunt appellatae, August. de Civit•t. Dei, l. 16. c. 34 v. Gen 16.3.25. 1. compared with v. 6.
V•B. of Werces. letter to a Deist p. 127 Concub••tus tunc Nuptiae Erant, & Concubine etiam uxor h•bit•. Selden de Jure not. & Gent. l. 5. c. 7. See more in Selden of this matter. Ambae viz. Cethura & Hagar, & Ʋxores Abraham & Concubine sunt appellatae, August. de Civit•t. Dei, l. 16. c. 34 v. Gen 16.3.25. 1. compared with v. 6.
np1. pp-f vvz. n1 p-acp dt np1 n1 crd fw-la fw-la fw-la fw-la, cc fw-la fw-la fw-la n1. np1 vdb vvi xx. cc n1 n1 crd sy. crd vvb av-dc p-acp np1 pp-f d n1. np1 n1 np1 cc np1, cc n2 np1 cc fw-la fw-la fw-la, np1. fw-fr fw-fr. fw-la, n1 crd sy. crd n1 fw-la crd. crd vvn p-acp n1 crd
Si populorum jussis, si principum decretis, si sententiis Judicum, Jura constituerentur: Jus esset latrcomarit Jus adulterare, Jus testamenta falsa suppenere, si haec suffragiis, aut scitis multitudinis probarentur. atquînos legem bonam à mala nulla alia nisi naturali normâ dividere possumus, Cicero de Legib. l. 1o.
Si populorum jussis, si Principum decretis, si Sententiis Judicum, Jura constituerentur: Jus esset latrcomarit Jus adulterare, Jus Testament Falsa suppenere, si haec suffragiis, Or Know multitudinis probarentur. atquînos legem Good à mala nulla Alias nisi naturali normâ dividere possumus, Cicero de Legib l. 1o.
Primum Justitiae officium est Deum cognescere ut parentem, eùmqae metuere ut Dominum, diligere ut patrem. Secundum Justitiae officium est hominem agnoscere velut fratrem. Lactant. Epit. p. 685. Ed. Oxon.
Primum Justitiae officium est God cognescere ut parentem, eùmqae metuere ut Dominum, diligere ut patrem. Secundum Justitiae officium est hominem agnoscere velut fratrem. Lactant. Epitome p. 685. Ed. Oxford
Omnium, quae in docterum hominum disputatione versantur, nibil est prefectò praestabiliue, quàm planè intelligi nos ad Justitiā esse natos; Neque opinione; sed natura constitutum esse Jus. M. Tull. lib. 1. de leg. p. 326. Ed. Lamb.
Omnium, Quae in docterum hominum disputation versantur, Nobil est prefectò praestabiliue, quàm planè intelligi nos ad Justitiā esse natos; Neque opinion; sed Nature constitutum esse Jus. M. Tull. lib. 1. the leg. p. 326. Ed. Lamb.
Tunc enim cessasse materiam censendum est cum rerum slatus inter tempus jurandi, & tempus adimplend•ta immutatus est, at si quo temporejurabatur praevideri potuisset is qui pestea insecutus est rerum status, non omnino juratum fuisset. Respondetur breviter, cessante juramenti, voti, aut promissionis materiâ cessare simul ejusdem & Obligationem quēadmedum in naturalibus & art•fi•alibus, desiciente materi• deficere necesse est & actionem agentis, nec en•m potest ignis urere, si desit materia combusiibilis: nec Faber, ni adsint ligna, scamnum facere. de Juram. Oblig. Praelect. 7. •as. 60.
Tunc enim cessasse Materiam censendum est cum rerum slatus inter Tempus jurandi, & Tempus adimplend•ta immutatus est, At si quo temporejurabatur praevideri potuisset is qui pestea insecutus est rerum status, non Omnino juratum fuisset. Respondetur Briefly, Cessante Juramenti, voti, Or promissionis materiâ cessare simul ejusdem & Obligationem quēadmedum in Naturalibus & art•fi•alibus, desiciente materi• deficere Necessary est & actionem agentis, nec en•m potest ignis urere, si desit materia combusiibilis: nec Faber, ni adsint Ligna, scamnum facere. de Juram. Oblige. Praelect. 7. •as. 60.
