Two assize sermons preached at Winchester the first Feb. 26, 1694, James Hunt of Popham, Esq. being sheriff of the county of Southampton : the second July 14, 1686, Charles Wither of Hall, Esq. being sheriff, &c. / by E. Young ...
and Circumstances Doubtful, and Allegations Presumptive, and Testimonies Inconsistent; so that the probably Guilty must often go unpunish'd, lest the possibly Innocent should suffer;
and circumstances Doubtful, and Allegations Presumptive, and Testimonies Inconsistent; so that the probably Guilty must often go unpunished, lest the possibly Innocent should suffer;
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For NONLATINALPHABET when it is applyed to Matters in Charge, signifies an Account: As when it is said to the Unjust Steward (Luke xvi. 2.) NONLATINALPHABET;
For when it is applied to Matters in Charge, signifies an Account: As when it is said to the Unjust Steward (Lycia xvi. 2.);
It tells us, that To the Eyes of our Judge all things are Naked and Opened, NONLATINALPHABET signifies that which has no Outward Covering, and NONLATINALPHABET signifies that whose Inside may be look'd into:
It tells us, that To the Eyes of our Judge all things Are Naked and Opened, signifies that which has no Outward Covering, and signifies that whose Inside may be looked into:
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Now the things for which we stand Accountable are of three Kinds, (viz.) Actions, Words and Thoughts; For Each of These are capable of Moral Good and Evil,
Now the things for which we stand Accountable Are of three Kinds, (viz.) Actions, Words and Thoughts; For Each of These Are capable of Moral Good and Evil,
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As to our Actions. Thou art about my path, and about my bed, and spiest out all my ways, says the Psalmist, Psal. cxxxix. 3. And lest we should interpret that this Inspection of God was Peculiar upon the Actions of that particular Man;
As to our Actions. Thou art about my path, and about my Bed, and spiest out all my ways, Says the Psalmist, Psalm cxxxix. 3. And lest we should interpret that this Inspection of God was Peculiar upon the Actions of that particular Man;
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Understand, O ye brutish among the people, he that formed the eye, shall not he see? So he calls it Blasphemy to think that God does not Regard what we do;
Understand, Oh you brutish among the people, he that formed the eye, shall not he see? So he calls it Blasphemy to think that God does not Regard what we do;
says the Psalmist, Psal. cxxxix. 4. And to bring this Home to every ones case, The Author of the Book of Wisdom, Ch. i. 10. tell us, that Gods ear is the ear of jealousie;
Says the Psalmist, Psalm cxxxix. 4. And to bring this Home to every ones case, The Author of the Book of Wisdom, Christ i. 10. tell us, that God's ear is the ear of jealousy;
so that when we sometimes speak that which either Shame or Fear will not suffer us to speak aloud, yet the Caution of Whispering will not conceal it from God:
so that when we sometime speak that which either Shame or fear will not suffer us to speak aloud, yet the Caution of Whispering will not conceal it from God:
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As to our Thoughts, that is Inclusively, our Deliberations, Judgments, Choices, Wishes and Desires, the Searcher of hearts is acquainted with them All. So says Holy Job, Ch. xlii. 2. I know that no thought can be witholden from thee.
As to our Thoughts, that is Inclusively, our Deliberations, Judgments, Choices, Wishes and Desires, the Searcher of hearts is acquainted with them All. So Says Holy Job, Christ xlii. 2. I know that no Thought can be witholden from thee.
Nor does this Expression give any ground to Argue, that because God foreknows our Thoughts (as likewise he does our Actions) that therefore he does Predetermine and Ordain them;
Nor does this Expression give any ground to Argue, that Because God foreknows our Thoughts (as likewise he does our Actions) that Therefore he does Predetermine and Ordain them;
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tho He himself does not Determine them at all. As the Man that sees the Setting of the Chimes, can tell several hours before what Tune they will Play, without any Positive Influence either upon their Setting, or their Playing.
though He himself does not Determine them At all. As the Man that sees the Setting of the Chimes, can tell several hours before what Tune they will Play, without any Positive Influence either upon their Setting, or their Playing.
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Thus the Scriptures represent the Omniscience of God. And farther, they offer us Two Especial Considerations, whereby this Notion may be better cleared,
Thus the Scriptures represent the Omniscience of God. And farther, they offer us Two Especial Considerations, whereby this Notion may be better cleared,
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that is, God Knows Every Thing, because he Is Every Where. And the Psalmist asserting the Omniscience of God at large, Psal. cxxxix. confirms his Argument, and inculcates the Belief of the Doctrine with This Reflection, ver. 6. Whither shall I go from thy spirit? Or whither shall I flee from thy Presence? If I climb up to heaven, thou art there;
that is, God Knows Every Thing, Because he Is Every Where. And the Psalmist asserting the Omniscience of God At large, Psalm cxxxix. confirms his Argument, and inculcates the Belief of the Doctrine with This Reflection, ver. 6. Whither shall I go from thy Spirit? Or whither shall I flee from thy Presence? If I climb up to heaven, thou art there;
Now this Consideration of the Omnipresence of God is useful and proper to prevent those Mistakes in our Opinion of Him, which we are wont to take up by Thinking of him Weakly, i. e. with Resemblance to our selves.
Now this Consideration of the Omnipresence of God is useful and proper to prevent those Mistakes in our Opinion of Him, which we Are wont to take up by Thinking of him Weakly, i. e. with Resemblance to our selves.
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Whereas, on the Contrary, the Notion of Gods Being Every where Leads our Understanding to apprehend that it is as Easie for Him to observe Every Man, as One Man;
Whereas, on the Contrary, the Notion of God's Being Every where Leads our Understanding to apprehend that it is as Easy for Him to observe Every Man, as One Man;
The Second Consideration which the Scripture offers to inculcate the belief of God's Omniscience, is that of his Power, viz. that Plastick Operative Power, whereby he is the Fountain and Author of all our Beings:
The Second Consideration which the Scripture offers to inculcate the belief of God's Omniscience, is that of his Power, viz. that Plastic Operative Power, whereby he is the Fountain and Author of all our Beings:
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Psal. xciv. 9, 10. He that planted the ear, shall not he hear? He that formed the eye, shall not he see? He that teacheth man knowledge, shall not he know? The Argument (You see) reaches each Particular of my Matter, Words, Deeds and Thoughts; and to shew the Strength of it, I shall consider it somewhat more exactly.
Psalm xciv. 9, 10. He that planted the ear, shall not he hear? He that formed the eye, shall not he see? He that Teaches man knowledge, shall not he know? The Argument (You see) reaches each Particular of my Matter, Words, deeds and Thoughts; and to show the Strength of it, I shall Consider it somewhat more exactly.
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but 'tis our Spirit that hears and sees through these, as its proper Instruments. 'Tis our Spirit therefore only that has the Power of Hearing and Seeing:
but it's our Spirit that hears and sees through these, as its proper Instruments. It's our Spirit Therefore only that has the Power of Hearing and Seeing:
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And tho Our Spirits are limited to the Use and Assistance of such Instruments, we must not therefore imagine but that Spirits of a Superior Order can perform all Their Perceptions without Them. To think otherwise would be as Absurd,
And though Our Spirits Are limited to the Use and Assistance of such Instruments, we must not Therefore imagine but that Spirits of a Superior Order can perform all Their Perceptions without Them. To think otherwise would be as Absurd,
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We have so little reason to doubt whether God hears our Whispers, that we may be sure (on the other hand) he can command a small Ring of Air to carry our Whispers to the End of the Earth,
We have so little reason to doubt whither God hears our Whispers, that we may be sure (on the other hand) he can command a small Ring of Air to carry our Whispers to the End of the Earth,
And by This very Means the Prophet Elisha might hear what was spoken in the King of Assyria's Bed-Chamber, 2 Kings vi. 12. as well as by the Intercourse or Ministry of an Angel.
And by This very Means the Prophet Elisha might hear what was spoken in the King of Assyria's Bed-Chamber, 2 Kings vi. 12. as well as by the Intercourse or Ministry of an Angel.
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Good Spirits can see us and lament, and Evil Spirits can see us and rejoyce at the Issues of our sin and folly. III. It is God that teacheth man knowledge, shall not he know? We allow that God gives us the whole Faculty and Power of Knowing;
Good Spirits can see us and lament, and Evil Spirits can see us and rejoice At the Issues of our since and folly. III. It is God that Teaches man knowledge, shall not he know? We allow that God gives us the Whole Faculty and Power of Knowing;
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The most awful Faculty that God has given us, and that which lies most under our present Consideration is that of Knowing or Remembring what we have done, together with the Consciousness of that Good or Evil that is in it:
The most awful Faculty that God has given us, and that which lies most under our present Consideration is that of Knowing or Remembering what we have done, together with the Consciousness of that Good or Evil that is in it:
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or Thinking are past? Is it not by seeing the Images or Impressions which those several Acts do produce within us? Do we not by seeking find such Images of things, which we have Spoken, Done,
or Thinking Are passed? Is it not by seeing the Images or Impressions which those several Acts do produce within us? Do we not by seeking find such Images of things, which we have Spoken, Done,
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so far as these Acts are of a Moral Concern, and bear Relation to Virtue or Vice, they leave the Notices of themselves upon our Consciences, imprinted there in Characters Fair and Intelligible,
so Far as these Acts Are of a Moral Concern, and bear Relation to Virtue or Vice, they leave the Notices of themselves upon our Consciences, imprinted there in Characters Fair and Intelligible,
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or of Re-union to the Body when Defecated and made free from Obstructions (so far as All Bodies even of the Unjust shall be at the Resurrection) I say,
or of Reunion to the Body when Defecated and made free from Obstructions (so Far as All Bodies even of the Unjust shall be At the Resurrection) I say,
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Now if Conscience be thus like a Written Book, and Faithful Register of our Behaviour, there is no room to doubt but God can read that Book, as well as we: Nay, He can Read through all those Impediments that Shade it, which we cannot: Nay he can,
Now if Conscience be thus like a Written Book, and Faithful Register of our Behaviour, there is no room to doubt but God can read that Book, as well as we: Nay, He can Read through all those Impediments that Shade it, which we cannot: Nay he can,
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For He can so far Elevate the Understandings of all Men, or Open their Eyes (in that Sense that he is said to have opened the eyes of Elisha's servant, that he might see the host of Angels:
For He can so Far Elevate the Understandings of all Men, or Open their Eyes (in that Sense that he is said to have opened the eyes of Elisha's servant, that he might see the host of Angels:
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2 Kings vi. 14.) I say, God can open the Eyes of all Men to such a Spiritual Intuition, as that All shall be able, at a short glance, to Read each others History (imprinted on their Consciences in Intelligible Signatures ) as familiarly as if it were graven on their foreheads, or printed in a Book.
2 Kings vi. 14.) I say, God can open the Eyes of all Men to such a Spiritual Intuition, as that All shall be able, At a short glance, to Read each Others History (imprinted on their Consciences in Intelligible Signatures) as familiarly as if it were graved on their foreheads, or printed in a Book.
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And thus we may probably Conceive that those Books mentioned by the Prophet Daniel, Ch. vii. 10. and by S. John in his Revelation, Ch. xx. 12. Books that are to be opened in order to the Universal Judgment, are no other than that Volume of things Recorded in every Mans Conscience;
And thus we may probably Conceive that those Books mentioned by the Prophet daniel, Christ vii. 10. and by S. John in his Revelation, Christ xx. 12. Books that Are to be opened in order to the Universal Judgement, Are no other than that Volume of things Recorded in every men Conscience;
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Having said thus much for the Stating or Explication of Gods Omniscience, I shall now proceed to make some Reflections upon the Doctrine, that may farther conduce to Practice.
Having said thus much for the Stating or Explication of God's Omniscience, I shall now proceed to make Some Reflections upon the Doctrine, that may farther conduce to Practice.
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and they are Shame and Fear: The Object of Fear is Punishment, and the Object of Shame is Discovery: and his Omniscience does import both these Consequences to sin ( viz. ) that it shall be discovered, and that it shall be punish'd: For Gods Omniscience does not terminate in bare Knowing; he Sees and Knows in order to farther Acts of Justice;
and they Are Shame and fear: The Object of fear is Punishment, and the Object of Shame is Discovery: and his Omniscience does import both these Consequences to since (viz.) that it shall be discovered, and that it shall be punished: For God's Omniscience does not terminate in bore Knowing; he Sees and Knows in order to farther Acts of justice;
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I shall not now extend my Reflections so far as the Punishment of sin (though that be of the most moving Importance) I shall insist only upon the Discovery of it;
I shall not now extend my Reflections so Far as the Punishment of since (though that be of the most moving Importance) I shall insist only upon the Discovery of it;
because nothing gives more occasion to sin in the world, than the contrary Expectation, and hopes of Secrecy. For even after a Man has devested his Soul of Probity, he cannot so easily devest it of Shame; and therefore when he has never so strong an Inclination to sin,
Because nothing gives more occasion to sin in the world, than the contrary Expectation, and hope's of Secrecy. For even After a Man has devested his Soul of Probity, he cannot so Easily devest it of Shame; and Therefore when he has never so strong an Inclination to since,
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if so be the Actors, when they began to meditate the doing of these things, were throughly persuaded that they would come to light, and be made known,
if so be the Actors, when they began to meditate the doing of these things, were thoroughly persuaded that they would come to Light, and be made known,
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and so expose them to publick Reproach? Now, is not that sin sufficiently known, of which we acknowledge that God does know it? And is not the knowledge of God sufficiently Awful, since He is most of all affronted by our Guilt? And how comes it to pass then that our Shame is so Jealous and Quick in regard of Men, but so remiss and languishing in regard of God? How come we to be able to blush at the apprehension of a Man seeing us; When yet the Consideration that God sees us, that the most Just sees our Iniquities, that the most Holy sees our Filthiness, that the most Loving sees our Unthankfulness, when this Consideration is not able to move the Passion or provoke a blush? For we must acknowledge that this is the common State of that Passion in us;
and so expose them to public Reproach? Now, is not that since sufficiently known, of which we acknowledge that God does know it? And is not the knowledge of God sufficiently Awful, since He is most of all affronted by our Gilded? And how comes it to pass then that our Shame is so Jealous and Quick in regard of Men, but so remiss and languishing in regard of God? How come we to be able to blush At the apprehension of a Man seeing us; When yet the Consideration that God sees us, that the most Just sees our Iniquities, that the most Holy sees our Filthiness, that the most Loving sees our Unthankfulness, when this Consideration is not able to move the Passion or provoke a blush? For we must acknowledge that this is the Common State of that Passion in us;
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We presume all Men to be subject in some measure to such Passions, as would tempt them (should they be acquainted with our sins) to be severe upon us, to insult over us, and to publish our Reproach;
We presume all Men to be Subject in Some measure to such Passion, as would tempt them (should they be acquainted with our Sins) to be severe upon us, to insult over us, and to publish our Reproach;
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and therefore we dare not trust our Secret, and consequently our Reputation with Men: But, on the other hand, we look upon God as purely Merciful; and at the same time we look upon it as an Office of Mercy to Cover sins: So that although God knows our sins,
and Therefore we Dare not trust our Secret, and consequently our Reputation with Men: But, on the other hand, we look upon God as purely Merciful; and At the same time we look upon it as an Office of Mercy to Cover Sins: So that although God knows our Sins,
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the Question is, Whether he actually will make such a Discovery? And let us fairly consult Scripture and Reason, what we ought to believe concerning this.
the Question is, Whither he actually will make such a Discovery? And let us fairly consult Scripture and Reason, what we ought to believe Concerning this.
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and to signifie that the Judging of Secrets implies the Revealing of Secrets, he tells us again (1 Cor. iv. 5.) that in order to Judgment, He will bring to light the hidden things of darkness,
and to signify that the Judging of Secrets Implies the Revealing of Secrets, he tells us again (1 Cor. iv. 5.) that in order to Judgement, He will bring to Light the hidden things of darkness,
Now the Importance of all these Texts is clearly this; That God will make a Discovery of all human Actions in order to his Judicial Sentence, whether of Absolution, or Condemnation.
Now the Importance of all these Texts is clearly this; That God will make a Discovery of all human Actions in order to his Judicial Sentence, whither of Absolution, or Condemnation.
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All that Reason can have to alledge against This, must (as I have intimated already) be founded on this supposition, That it is an Office of Mercy to Cover sins: as indeed the Scripture frequently expresses it to be.
All that Reason can have to allege against This, must (as I have intimated already) be founded on this supposition, That it is an Office of Mercy to Cover Sins: as indeed the Scripture frequently Expresses it to be.
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And, besides, the World would only be so much the worse for the Example; For sin would only grow more Insolent and Shameless, by reason of the more apparent number of its Party.
And, beside, the World would only be so much the Worse for the Exampl; For since would only grow more Insolent and Shameless, by reason of the more apparent number of its Party.
And when God passes Sentence upon the Lives of Men, his Mercy will be as much exalted by the Discovery of those sins he shall pardon; as his Justice will be Cleared by the Discovery of those he shall punish.
And when God passes Sentence upon the Lives of Men, his Mercy will be as much exalted by the Discovery of those Sins he shall pardon; as his justice will be Cleared by the Discovery of those he shall Punish.
I know the main strength of the mentioned Objection must be borrowed from those places of Scripture, where the Terms of Blotting out; and Covering sins, are applied to God as a proper act of his Mercy. It is holy David's Prayer;
I know the main strength of the mentioned Objection must be borrowed from those places of Scripture, where the Terms of Blotting out; and Covering Sins, Are applied to God as a proper act of his Mercy. It is holy David's Prayer;
But the Meaning is, that He will not Remember so, as to punish: And so, in like manner, by Blotting out and Covering is not meant literally the Concealing of sins, but only the Abolishing of their Condemning power. And this we may evidently confirm from the Instance of David himself, in that very place where he uses these Expressions:
But the Meaning is, that He will not remember so, as to Punish: And so, in like manner, by Blotting out and Covering is not meant literally the Concealing of Sins, but only the Abolishing of their Condemning power. And this we may evidently confirm from the Instance of David himself, in that very place where he uses these Expressions:
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We may therefore look upon it as one Certain Consequence from the Omniscience of God, that all human Actions shall be exposed to publick View and Censure;
We may Therefore look upon it as one Certain Consequence from the Omniscience of God, that all human Actions shall be exposed to public View and Censure;
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It is the hope of being Undiscovered that makes the Sinner walk haughtily; and (on the contrary) the Belief of a Certain Discovery ought in all Reason to render us more Abject and Vile in our own Eyes;
It is the hope of being Undiscovered that makes the Sinner walk haughtily; and (on the contrary) the Belief of a Certain Discovery ought in all Reason to render us more Abject and Vile in our own Eyes;
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Let us but consider, How it comes to pass that since sin is naturally Shameful (as being a Baffle to Man's Reason, as well as a Blow to his Conscience) I say,
Let us but Consider, How it comes to pass that since since is naturally Shameful (as being a Baffle to Man's Reason, as well as a Blow to his Conscience) I say,
For so it is, The World has past its Verdict, and Christians to their Scandal are led by the Anticipation, That there are some sins that have nothing shameful in them.
For so it is, The World has passed its Verdict, and Christians to their Scandal Are led by the Anticipation, That there Are Some Sins that have nothing shameful in them.
But then to be a Witty Scoffer, to be a brisk Revenger, to be stout in Intemperance, and the like, are no other then fashionable Commendations; and why then should any be ashamed for these? Now this is a Dream that may hold till the World be better awakened;
But then to be a Witty Scoffer, to be a brisk Revenger, to be stout in Intemperance, and the like, Are no other then fashionable Commendations; and why then should any be ashamed for these? Now this is a Dream that may hold till the World be better awakened;
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but when all Actions shall be brought to their true Standard, as it will then appear, that to serve God is Mans greatest Honour; so it will appear, that there is Shame in every thing whereby we do offend him:
but when all Actions shall be brought to their true Standard, as it will then appear, that to serve God is men greatest Honour; so it will appear, that there is Shame in every thing whereby we do offend him:
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Thus a Thief will not be ashamed to be surpriz'd by a Thief, nor an Adulterer by an Adulterer; though a Man of an Awful Character would produce a Blush from such a one at the surprize:
Thus a Thief will not be ashamed to be surprised by a Thief, nor an Adulterer by an Adulterer; though a Man of an Awful Character would produce a Blush from such a one At the surprise:
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For as his Holiness is beyond the Reach of Calumny; as none shall be able to say of God, that He is either Unrighteous, or Friend to those that are so;
For as his Holiness is beyond the Reach of Calumny; as none shall be able to say of God, that He is either Unrighteous, or Friend to those that Are so;
That which consummates the Evil is Impudence of Temper: such as the Prophet Jeremy laments in the people of Israel, after that Affluence and Luxury had brought them to a great height of wickedness (Ch. vi. 15.) Were they Ashamed, when they had committed Abomination? Nay they were not ashamed at all, neither could they blush.
That which consummates the Evil is Impudence of Temper: such as the Prophet Jeremiah laments in the people of Israel, After that Affluence and Luxury had brought them to a great height of wickedness (Christ vi. 15.) Were they Ashamed, when they had committed Abomination? Nay they were not ashamed At all, neither could they blush.
Now this Impudence is a Temper contracted by Industrious Iniquity, and raised upon the Ruins of Reason: It can be no otherwise; because Shame for sin is so Connatural to Reason, that it cannot be extinguish'd but with Reason it self.
Now this Impudence is a Temper contracted by Industria Iniquity, and raised upon the Ruins of Reason: It can be no otherwise; Because Shame for since is so Connatural to Reason, that it cannot be extinguished but with Reason it self.
Which we may contemplate in the Instance of Fools and Madmen; the only Causewhy they are not ashamed, being this, that they want Reason to reflect upon the Turpitude of what they do.
Which we may contemplate in the Instance of Fools and Madmen; the only Causewhy they Are not ashamed, being this, that they want Reason to reflect upon the Turpitude of what they do.
and then Shame shall be let loose to demand all its Arrears: It shall be let loose like an Armed Man; and undoubtedly it shall act then with the same Force upon all Bold Transgressours, that it does now sometimes upon those Unhappy Souls that makes themselves away to avoid its Lashes:
and then Shame shall be let lose to demand all its Arrears: It shall be let lose like an Armed Man; and undoubtedly it shall act then with the same Force upon all Bold Transgressors, that it does now sometime upon those Unhappy Souls that makes themselves away to avoid its Lashes:
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and that is simply Hell. So that the Impudent Sinner seems not to need any Compulsion to settle him in the place of Torment, but that of his Own Shame:
and that is simply Hell. So that the Impudent Sinner seems not to need any Compulsion to settle him in the place of Torment, but that of his Own Shame:
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That will be his NONLATINALPHABET his proper, his natural place; To Which (we know) all things move of their own accord. And no less is intimated concerning Judas, according to our Common Version of that passage ( Acts i. 25.) where 'tis said that Judas by transgression fell from his part in the Apostleship, that he might go to his Own place; NONLATINALPHABET his Own, his Proper place:
That will be his his proper, his natural place; To Which (we know) all things move of their own accord. And no less is intimated Concerning Judas, according to our Common Version of that passage (Acts i. 25.) where it's said that Judas by Transgression fell from his part in the Apostleship, that he might go to his Own place; his Own, his Proper place:
And as for the Conduct of our particular Practice, the best of all Rules may be borrowed from Holy David's Example, Psal. xvi. 9. where he says I have set God always before me: So let us:
And as for the Conduct of our particular Practice, the best of all Rules may be borrowed from Holy David's Exampl, Psalm xvi. 9. where he Says I have Set God always before me: So let us:
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His Eyes are always upon Us, let Ours be likewise proportionably upon Him: Let us keep our minds in a Lively Sense of the Venerableness of his Presence,
His Eyes Are always upon Us, let Ours be likewise proportionably upon Him: Let us keep our minds in a Lively Sense of the Venerableness of his Presence,
And this is the best Method to guard us from treating that Inspection irreverently, and to keep us tender of doing any thing unsuitable to such a Presence.
And this is the best Method to guard us from treating that Inspection irreverently, and to keep us tender of doing any thing unsuitable to such a Presence.
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Come see the man that told me all that ever I did, cries the Woman of Samaria, after her Conversation with our Saviour at Jacob's Well: Think a little upon that Conversation,
Come see the man that told me all that ever I did, cries the Woman of Samaria, After her Conversation with our Saviour At Jacob's Well: Think a little upon that Conversation,
I there represent Good King Jehosaphat giving such Counsel to His Judges, as was not given to the Judges of this Realm in the Year 1686. &c. And although, preaching upon such an Occasion, I thought it no less than my Duty to Speak what I did;
I there represent Good King Jehoshaphat giving such Counsel to His Judges, as was not given to the Judges of this Realm in the Year 1686. etc. And although, preaching upon such an Occasion, I Thought it no less than my Duty to Speak what I did;
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The Printing it Now gives me a Fresh Admonition to be Thankful to God for the wonderful Providence whereby we were delivered from those fearful apprehensions which possest us at that Time;
The Printing it Now gives me a Fresh Admonition to be Thankful to God for the wondered Providence whereby we were Delivered from those fearful apprehensions which possessed us At that Time;
and whereby we are settled in such a state of Happiness and Freedom, that any One may say what is Consonant to Law and Justice, without fear of Thwarting the Measures of the Government;
and whereby we Are settled in such a state of Happiness and Freedom, that any One may say what is Consonant to Law and justice, without Fear of Thwarting the Measures of the Government;
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He says, They pray'd to the Gods, before they set about their Business, for Two Reasons (1.) That they might procure the Divine Assistance in what they went about, and (2.) That in Contemplation of that Assistance, they might act Soberly and in such a manner as to do nothing Unworthy of it.
He Says, They prayed to the God's, before they Set about their Business, for Two Reasons (1.) That they might procure the Divine Assistance in what they went about, and (2.) That in Contemplation of that Assistance, they might act Soberly and in such a manner as to do nothing Unworthy of it.
or so Inconsiderable as to think that the Administration of Justice is a Business of such a Nature as may be done well enough without particular Regard to Gods Assistance:
or so Inconsiderable as to think that the Administration of justice is a Business of such a Nature as may be done well enough without particular Regard to God's Assistance:
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I my self, Your King, what a Temptation must I needs be to You? You cannot but reflect in all Your Transactions, that You are Mine by Original Duty, Mine by present Obligation, Mine by all Future Expectances;
I my self, Your King, what a Temptation must I needs be to You? You cannot but reflect in all Your Transactions, that You Are Mine by Original Duty, Mine by present Obligation, Mine by all Future Expectances;
so in the Administration of Justice, they that Inform and Testifie; They that Inquire and Report, they that Colour and Represent what is alledged, do all judge in Effect, i. e.
so in the Administration of justice, they that Inform and Testify; They that Inquire and Report, they that Colour and Represent what is alleged, do all judge in Effect, i. e.
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and II. That This Consideration is of great Importance to make Men act as they ought to do in that Affair. Take heed, &c. I. The Judgment is for the Lord:
and II That This Consideration is of great Importance to make Men act as they ought to do in that Affair. Take heed, etc. I The Judgement is for the Lord:
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By Judgment I mean (suitably to the Notion of the Text) that Business which this Honourable Assembly is by and by proceeding upon; ( viz. ) The Administration of Justice in all its Acts and Offices,
By Judgement I mean (suitably to the Notion of the Text) that Business which this Honourable Assembly is by and by proceeding upon; (viz.) The Administration of justice in all its Acts and Offices,
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whether Punitive, Coercive, or Decisive: Concerning which Judgment the Vulgar Opinion is, that it is indeed the Great Civil Affair, the Prime and most important Business of the Government;
whither Punitive, Coercive, or Decisive: Concerning which Judgement the vulgar Opinion is, that it is indeed the Great Civil Affair, the Prime and most important Business of the Government;
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And the Truth of this Assertion I shall clear to you in these Four Positions; Each of them bringing in a several Instance for the Proof of it; ( viz. ) I.
And the Truth of this Assertion I shall clear to you in these Four Positions; Each of them bringing in a several Instance for the Proof of it; (viz.) I.
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The first Position is this, that the Power of Judgment is Gods Right. None may doubt but that every Supreme Magistrate is vested with a proper Judicial Power;
The First Position is this, that the Power of Judgement is God's Right. None may doubt but that every Supreme Magistrate is vested with a proper Judicial Power;
And so Sacred a thing is the Exercise of this Power, that not only Princes themselves, but even their Deputed Ministers of Justice are therefore honoured in the Scripture with the Style of Gods; as sustaining Gods Person in Judgment, and acting in His Right.
And so Sacred a thing is the Exercise of this Power, that not only Princes themselves, but even their Deputed Ministers of justice Are Therefore honoured in the Scripture with the Style of God's; as sustaining God's Person in Judgement, and acting in His Right.
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And He whose Curiosity seeks for Conviction of another kind, let him Consider this Instance: (viz.) The Magistrate Bears the Sword (as S. Paul expresses it) which is the Ensign of the Judicial Power,
And He whose Curiosity seeks for Conviction of Another kind, let him Consider this Instance: (viz.) The Magistrate Bears the Sword (as S. Paul Expresses it) which is the Ensign of the Judicial Power,
But now, let any one Consider by what possible Human Right the Magistrate can acquire a Jurisdiction that extends Over Life: For no Man has this Right in Himself; no Man has Power over his Own Life;
But now, let any one Consider by what possible Human Right the Magistrate can acquire a Jurisdiction that extends Over Life: For no Man has this Right in Himself; no Man has Power over his Own Life;
And therefore after a Man has deserved to Die never so Justly, it is not Lawful for him to Execute that Judgment upon himself; Nor yet can he, by his Own Act, render it Lawful for any Other to execute It upon him;
And Therefore After a Man has deserved to Die never so Justly, it is not Lawful for him to Execute that Judgement upon himself; Nor yet can he, by his Own Act, render it Lawful for any Other to execute It upon him;
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And therefore the Magistrate, which bears the Sword for that purpose, and has the Only Right of Executing this Judgment, is for that very Reason call'd by S. Paul, in the same place, NONLATINALPHABET, the Minister of God, as Invested with Gods Authority, and acting in His Right;
And Therefore the Magistrate, which bears the Sword for that purpose, and has the Only Right of Executing this Judgement, is for that very Reason called by S. Paul, in the same place,, the Minister of God, as Invested with God's authority, and acting in His Right;
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II. The Matter of Judgment is Gods Cause; I call the Matter of Judgment such Matters and Cases as properly fall under Judicial Cognisance: And they (for the greatest part) are such as are Intrinsically Moral, involving Good or Evil in their Own Nature:
II The Matter of Judgement is God's Cause; I call the Matter of Judgement such Matters and Cases as properly fallen under Judicial Cognisance: And they (for the greatest part) Are such as Are Intrinsically Moral, involving Good or Evil in their Own Nature:
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Now All these are properly Gods Cause; For they were the Matters of His Law before they were of Man's; and Human Laws in Respect of those are only the Transcripts of that which is Divine and Eternal:
Now All these Are properly God's Cause; For they were the Matters of His Law before they were of Man's; and Human Laws in Respect of those Are only the Transcripts of that which is Divine and Eternal:
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And that is the Reason why the Just Determination of all such Cases (which is the Executing of True and Righteous Judgment) is said in the Holy Scripture to be the Direct and Proper Service of God, and is required of Magistrates under that Notion.
And that is the Reason why the Just Determination of all such Cases (which is the Executing of True and Righteous Judgement) is said in the Holy Scripture to be the Direct and Proper Service of God, and is required of Magistrates under that Notion.
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And this is the Reason why the Heathens, though they knew not the True God, were yet interpreted to honour and serve the True God by the Offices of Justice and Judgment:
And this is the Reason why the heathens, though they knew not the True God, were yet interpreted to honour and serve the True God by the Offices of justice and Judgement:
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For so the Fathers doubt not to assert that God prospered even Idolatrous Nations for this Reason; and particularly that the Romans extended their Empire to that height of glory by Gods blessing upon their Eminent Justice. For as the Author of the Book of Wisdom argues (on the other hand) concerning Perjury in those Idolaters;
For so the Father's doubt not to assert that God prospered even Idolatrous nations for this Reason; and particularly that the Romans extended their Empire to that height of glory by God's blessing upon their Eminent justice. For as the Author of the Book of Wisdom argues (on the other hand) Concerning Perjury in those Idolaters;
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that when they swore falsly, though it were by False Gods, yet they were punished by the True, because the sin was against Him: (Meaning that every Deviation from the Natural Law, or the Dictates of our Consciences, is a sin against that God that planted these Dictates in us, in order to this that they should be our Law:) So likewise (on the contrary) so long as those Idolaters did observe these Natural Dictates,
that when they swore falsely, though it were by False God's, yet they were punished by the True, Because the since was against Him: (Meaning that every Deviation from the Natural Law, or the Dictates of our Consciences, is a since against that God that planted these Dictates in us, in order to this that they should be our Law:) So likewise (on the contrary) so long as those Idolaters did observe these Natural Dictates,
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and assert and maintain them in their Publick Judgments, they pleased and served the True God (though to them Unknown) and were accordingly prospered and blessed by him for it.
and assert and maintain them in their Public Judgments, they pleased and served the True God (though to them Unknown) and were accordingly prospered and blessed by him for it.
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It is no Doubt but that in Cases where the Matter under Determination appertains to Natural Right, the Cause is Gods, and an Equitable Determination of them is His Proper Service:
It is no Doubt but that in Cases where the Matter under Determination appertains to Natural Right, the Cause is God's, and an Equitable Determination of them is His Proper Service:
which happens as often as Laws are enacted about things that are in their Own Nature Indifferent. Now it is certain, these Matters do not Directly belong to Gods Cause;
which happens as often as Laws Are enacted about things that Are in their Own Nature Indifferent. Now it is certain, these Matters do not Directly belong to God's Cause;
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And, whether they do or no, God will have our Obedience approved in Indifferent Things as well as Necessary. We conclude therefore that Moral Things (which are most commonly the Matter of Human Laws) are Gods Cause by Antecedent Relation; and that Indifferent things when they once are made Matter of Human Laws, do then become Gods Cause by Espousal:
And, whither they do or no, God will have our obedience approved in Indifferent Things as well as Necessary. We conclude Therefore that Moral Things (which Are most commonly the Matter of Human Laws) Are God's Cause by Antecedent Relation; and that Indifferent things when they once Are made Matter of Human Laws, do then become God's Cause by Espousal:
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And therefore it is that Both are charged upon the Consciences of Men by the Apostle; and Both are to be observed for the sake of God; Or in Case they are not observed, the Animadversion upon those that do not observe them, is no less than a Judgment executed in Gods Behalf. III. The Issue of Judgment is Gods End. The Political End of Judgment is the Maintenance of the Laws, the securing of Rights, the encouragement of Industry, and the establishing of Peace; in which consists that Political Happiness that Every Government aims at:
And Therefore it is that Both Are charged upon the Consciences of Men by the Apostle; and Both Are to be observed for the sake of God; Or in Case they Are not observed, the Animadversion upon those that do not observe them, is no less than a Judgement executed in God's Behalf. III. The Issue of Judgement is God's End. The Political End of Judgement is the Maintenance of the Laws, the securing of Rights, the encouragement of Industry, and the establishing of Peace; in which consists that Political Happiness that Every Government aims At:
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But God has a Greater End in it than All this, and that is the making of Men Internally Good and Virtuous, and laying in them the Foundation of a Future Happiness, a Happiness that will last when all the Polities of the World are past off the Stage and expired.
But God has a Greater End in it than All this, and that is the making of Men Internally Good and Virtuous, and laying in them the Foundation of a Future Happiness, a Happiness that will last when all the Polities of the World Are passed off the Stage and expired.
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to which End this of Human Judgment is conducing in the most Eminent manner. For no doubt but Judgment is the greatest possible External Bond of Human Virtue;
to which End this of Human Judgement is conducing in the most Eminent manner. For no doubt but Judgement is the greatest possible External Bound of Human Virtue;
For the Prophet Isaiah speaking of the Coming of our Saviour, and explaining as it were that future Message of John the Baptist; Prepare ye the way of the Lord, he does it in these Words, Isaiah lvi. 1. thus saith the Lord, keep ye judgment and do justice,
For the Prophet Isaiah speaking of the Coming of our Saviour, and explaining as it were that future Message of John the Baptist; Prepare you the Way of the Lord, he does it in these Words, Isaiah lvi. 1. thus Says the Lord, keep you judgement and do Justice,
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for my salvation is near to come, and my righteousness to be revealed. And to the same sense is that Passage Psalm xcvii. where after it has been said (verse 1.) The Lord reigneth, the earth may be glad thereof;
for my salvation is near to come, and my righteousness to be revealed. And to the same sense is that Passage Psalm xcvii. where After it has been said (verse 1.) The Lord Reigneth, the earth may be glad thereof;
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but he can never pitch his Tent and Dwell amongst them, unless the Magistrate fix him a Throne, by looking to that Point, which S. Paul therefore calls the very End of Magistracy, viz. To be a terrour to evil doers and a Praise to them that do well.
but he can never pitch his Tent and Dwell among them, unless the Magistrate fix him a Throne, by looking to that Point, which S. Paul Therefore calls the very End of Magistracy, viz. To be a terror to evil doers and a Praise to them that do well.
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I know indeed that God has had a Church in the World (and that the most glorious Church that ever was in the World) without the Assistance of Magistrates: But that was in an Age of Visible Miracles,
I know indeed that God has had a Church in the World (and that the most glorious Church that ever was in the World) without the Assistance of Magistrates: But that was in an Age of Visible Miracles,
and at a time when the World and the Church stood notoriously distinguish'd; and while those that were of the Church were kept so Humble by Persecution, and Mortify'd by Poverty, and Sober by the Daily Expectation of Death, that they needed no Other Laws to restrain their Appetites:
and At a time when the World and the Church stood notoriously distinguished; and while those that were of the Church were kept so Humble by Persecution, and Mortified by Poverty, and Sobrium by the Daily Expectation of Death, that they needed no Other Laws to restrain their Appetites:
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and their Christian Profession together, it is impossible but that the Tares of Common Corruption should choak and wast the Good seed, unless the Magistrate step in to weed and to pluck up,
and their Christian Profession together, it is impossible but that the Tares of Common Corruption should choke and wast the Good seed, unless the Magistrate step in to weed and to pluck up,
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IV. The Formal Judgment, i. e. the Sentence of Judgment, is Gods Sentence. For says the Psalmist, God is judge himself, Psal. 1. 6. And though Delegated Powers act for him at present, and pass the Sentence;
IV. The Formal Judgement, i. e. the Sentence of Judgement, is God's Sentence. For Says the Psalmist, God is judge himself, Psalm 1. 6. And though Delegated Powers act for him At present, and pass the Sentence;
Now the very same being the Rule of all Human Judicature, we ought to look upon every Judicial Sessions here to be no other than a Particular Dispatch of Business, subordinate and preparatory to the Universal Judgment. Thus when wrong is Recompensed by Human Judgment, the Judgment of God is so far Prevented.
Now the very same being the Rule of all Human Judicature, we ought to look upon every Judicial Sessions Here to be no other than a Particular Dispatch of Business, subordinate and preparatory to the Universal Judgement. Thus when wrong is Recompensed by Human Judgement, the Judgement of God is so Far Prevented.
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If indeed the Sentence it self happen to be Wrong and Injurious, then (in the Psalmist's Style) The poor committeth himself to God, that he may take the matter into his own hands:
If indeed the Sentence it self happen to be Wrong and Injurious, then (in the Psalmist's Style) The poor Committeth himself to God, that he may take the matter into his own hands:
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But both the Law, and Good Manners look upon this as the Supposition of an Impossible thing ( Turpe est Impossibile, says the Rule of Law) and therefore without farther supposing it, I shall form This Conclusion, viz. That Every Sentence of Human Judgment is Ingredient to the Retribution of the Great Day;
But both the Law, and Good Manners look upon this as the Supposition of an Impossible thing (Turpe est Impossibile, Says the Rule of Law) and Therefore without farther supposing it, I shall from This Conclusion, viz. That Every Sentence of Human Judgement is Ingredient to the Retribution of the Great Day;
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and that All that Men suffer here for their Crimes (if they suffer it with a just sense of their Crimes) shall then be imputed to such a Measure of their Purgation;
and that All that Men suffer Here for their Crimes (if they suffer it with a just sense of their Crimes) shall then be imputed to such a Measure of their Purgation;
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or that he cannot be Absolved in the Future without such satisfactions here paid: Blessed be the Love of Christ, whose Satisfactions are Allsufficient!
or that he cannot be Absolved in the Future without such satisfactions Here paid: Blessed be the Love of christ, whose Satisfactions Are All-sufficient!
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But this I say, that since God has made True Repentance a necessary Condition, without which none can lay hold on that Satisfaction which Christ has made;
But this I say, that since God has made True Repentance a necessary Condition, without which none can lay hold on that Satisfaction which christ has made;
And now the Remainder of my Business is to shew, that this Consideration is of Great Importance to make Men act as they ought to do in every Relation they bear to Publick Justice.
And now the Remainder of my Business is to show, that this Consideration is of Great Importance to make Men act as they ought to do in every Relation they bear to Public justice.
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And this I shall do Distinctly according to the Method of my former Positions, shewing what Arguments for Integrity do Naturally arise from the Consideration of Each of them.
And this I shall do Distinctly according to the Method of my former Positions, showing what Arguments for Integrity do Naturally arise from the Consideration of Each of them.
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because there is no Person in the World, but God alone, whose Ends may not sometimes be better served by Injustice: Gods Ends are always served by Justice,
Because there is no Person in the World, but God alone, whose Ends may not sometime be better served by Injustice: God's Ends Are always served by justice,
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And hence Springs the Great Difficulty of being Just, and the necessity of that Caution, which we find so frequently inculcated to Magistrates in the Holy Scripture, viz. That they should be Strong, Couragious, very Couragious:
And hence Springs the Great Difficulty of being Just, and the necessity of that Caution, which we find so frequently inculcated to Magistrates in the Holy Scripture, viz. That they should be Strong, Courageous, very Courageous:
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Because it is but Needful that He whose Duty will not permit him to Oblige in what is Unjust, should arm himself against the possible Malevolence of Many, who will account themselves Disoblig'd by the Direct Issues of Justice. He therefore that will be Just, must harden himself against all the Impressions of Interest; tho in that he may seem Imprudent; against all the Impressions of Affection, though in that he may seem Ill-natured; against all the Impressions of Benefits, though in that he may seem Ingrateful; nay, against all the Impressions of Vulgar Pity, though in that he seem Hardhearted: He must render himself disengaged from all the World, and from Himself above all;
Because it is but Needful that He whose Duty will not permit him to Oblige in what is Unjust, should arm himself against the possible Malevolence of Many, who will account themselves Disobliged by the Direct Issues of justice. He Therefore that will be Just, must harden himself against all the Impressions of Interest; though in that he may seem Imprudent; against all the Impressions of Affection, though in that he may seem Ill-natured; against all the Impressions of Benefits, though in that he may seem Ingrateful; nay, against all the Impressions of vulgar Pity, though in that he seem Hardhearted: He must render himself disengaged from all the World, and from Himself above all;
And therefore there are some Spirits (naturally Generous ) which though it shall happen that they have not much of Religion, will yet despise all the Temptations of Interest, and be Just for the very Glory of being so:
And Therefore there Are Some Spirits (naturally Generous) which though it shall happen that they have not much of Religion, will yet despise all the Temptations of Interest, and be Just for the very Glory of being so:
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And so it sometimes happens that a Man, that could not have been bribed with Gold, will yet be bribed with Air, that is, the Affectation of a Popular Fame.
And so it sometime happens that a Man, that could not have been bribed with Gold, will yet be bribed with Air, that is, the Affectation of a Popular Fame.
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Because a Sentence given in behalf of a Poor Man is so Popular and Specious, that though it should be Unjust, yet it may gain a Man the Reputation of a more Impartial Justice.
Because a Sentence given in behalf of a Poor Man is so Popular and Specious, that though it should be Unjust, yet it may gain a Man the Reputation of a more Impartial justice.
And indeed when a Man comes to affect Glory from any thing, though from Vertue it self, he is faln into the Temptation of preferring the Glory above the Vertue;
And indeed when a Man comes to affect Glory from any thing, though from Virtue it self, he is fallen into the Temptation of preferring the Glory above the Virtue;
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II. The second Position was this, That the Matter of Judgment is Gods Cause: And this Consideration is very forcible to engage all Others to bring in their Respective due Assistances to Publick Justice.
II The second Position was this, That the Matter of Judgement is God's Cause: And this Consideration is very forcible to engage all Others to bring in their Respective due Assistances to Public justice.
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and that, though he be not made so by the Governing Power, he is made so by Nature; that is, A Good Man cannot but be a Friend and Patron to the Laws; His Love to Vertue and the Publick Good will not suffer him to be Unconcern'd, when he sees them broken and contemned.
and that, though he be not made so by the Governing Power, he is made so by Nature; that is, A Good Man cannot but be a Friend and Patron to the Laws; His Love to Virtue and the Public Good will not suffer him to be Unconcerned, when he sees them broken and contemned.
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And if it be so with a Good Man; I am sure it cannot be otherwise with a Good Christian: It is impossible that such a one should see and bear with Indifference, that the Concerns of Truth, the Offices of Morality and Religion (which I say are the general Matters of the Law) those Duties wherein Gods Honour, and the Common Welfare, nay the Common Salvation are so nearly concerned, should be broken and neglected without a proper Animadversion.
And if it be so with a Good Man; I am sure it cannot be otherwise with a Good Christian: It is impossible that such a one should see and bear with Indifference, that the Concerns of Truth, the Offices of Morality and Religion (which I say Are the general Matters of the Law) those Duties wherein God's Honour, and the Common Welfare, nay the Common Salvation Are so nearly concerned, should be broken and neglected without a proper Animadversion.
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But if the Perishing of Souls be of greater Moment than the Perishing of Bodies, I am sure he has less Compassion, and sins more against the Law of Humanity, who will suffer Good Manners to be run down for want of Asserting, I do not say that every Good Christian should rise up like Phineas, and execute the Judgment of Zeal (as the Rabbins call it;) but this I say, that every Good Christian ought to have a constant Regard to the Ends of Publick Justice, which are the Restraint of Vice, and the Maintenance of Good Manners; and to these Ends he ought never to be wanting in any sort of Prudential Assistance.
But if the Perishing of Souls be of greater Moment than the Perishing of Bodies, I am sure he has less Compassion, and Sins more against the Law of Humanity, who will suffer Good Manners to be run down for want of Asserting, I do not say that every Good Christian should rise up like Phinehas, and execute the Judgement of Zeal (as the Rabbis call it;) but this I say, that every Good Christian ought to have a constant Regard to the Ends of Public justice, which Are the Restraint of Vice, and the Maintenance of Good Manners; and to these Ends he ought never to be wanting in any sort of Prudential Assistance.
Whether they are Magistrates or no, let them always bear in mind, that an Awful Example carries Magistracy in it self; and he that lives Christianly is the Best Justiciary;
Whither they Are Magistrates or no, let them always bear in mind, that an Awful Exampl carries Magistracy in it self; and he that lives Christianly is the Best Justiciary;
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he gives the Best Assistance to Publick Justice, and cures most Crimes among the People. God has given this Precept among other Judicial Laws, Lev. xix.
he gives the Best Assistance to Public justice, and cures most Crimes among the People. God has given this Precept among other Judicial Laws, Lev. xix.
and he that will not assert his Religion better than so, is in the nearest hazard of losing it. III. The third Position was this, That the Issue of Judgment is Gods End. And this Consideration does most Effectually discover the Great Iniquity of Perverting Judgment.
and he that will not assert his Religion better than so, is in the nearest hazard of losing it. III. The third Position was this, That the Issue of Judgement is God's End. And this Consideration does most Effectually discover the Great Iniquity of Perverting Judgement.
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We know that Christianity permits no Evil to be done, tho softned with the Issue of never so Good a Consequence: But much more Inexcusable is the Evil, whose Product is likewise evil; this is a Double Sin:
We know that Christianity permits no Evil to be done, though softened with the Issue of never so Good a Consequence: But much more Inexcusable is the Evil, whose Product is likewise evil; this is a Double since:
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which is no other than a Profane prostituting the Talents of God to the service of Mammon: Torturing the Laws to make them speak Contrary to the Intention of the Makers is a Solemn Evil;
which is no other than a Profane prostituting the Talents of God to the service of Mammon: Torturing the Laws to make them speak Contrary to the Intention of the Makers is a Solemn Evil;
It is the Extremest Violation and Contempt of the Governing and Legislative Power, which if not held Sacred in one Point, it has no security of being so in Any: All these are Solemn Deliberate Iniquity in the Act;
It is the Extremest Violation and Contempt of the Governing and Legislative Power, which if not held Sacred in one Point, it has no security of being so in Any: All these Are Solemn Deliberate Iniquity in the Act;
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And yet the Effect of them is Worse, for it tends to no other Issue (to the Publick) than this, viz. to Harden Men in their sins by the Means of Impunity.
And yet the Effect of them is Worse, for it tends to no other Issue (to the Public) than this, viz. to Harden Men in their Sins by the Means of Impunity.
to bring Criminals to Repentance, and meliorate the World by the Example of their Punishment: Whereas All those Artifices through which Men aim at Impunity, directly frustrate this Good End,
to bring Criminals to Repentance, and meliorate the World by the Exampl of their Punishment: Whereas All those Artifices through which Men aim At Impunity, directly frustrate this Good End,
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then he finds to his disappointment that the Standing, wherein he lately pleased himself, is Now become more Insufferable than any part of the Open Road:
then he finds to his disappointment that the Standing, wherein he lately pleased himself, is Now become more Insufferable than any part of the Open Road:
You therefore, whosoever pretend to have Favour for Any, whose Faults have made them Obnoxious to the Laws, shew your Friendship in this, Help to clear them against the Great Assize;
You Therefore, whosoever pretend to have Favour for Any, whose Faults have made them Obnoxious to the Laws, show your Friendship in this, Help to clear them against the Great Assize;
And You (My Lords) give me Leave to offer You One Advice, which is this, That You would look upon Your selves and Your Assistants as the most Lively Resemblance that the World affords, of our Saviour Christ coming in the Clouds with his Holy Angels:
And You (My lords) give me Leave to offer You One advice, which is this, That You would look upon Your selves and Your Assistants as the most Lively Resemblance that the World affords, of our Saviour christ coming in the Clouds with his Holy Angels:
Be pleased therefore but to think this of Yourselves, and to act in Contemplation of this Resemblance; And then we doubt not but All You do will tend to the Publick Welfare,
Be pleased Therefore but to think this of Yourselves, and to act in Contemplation of this Resemblance; And then we doubt not but All You do will tend to the Public Welfare,
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