Maran-atha: = the second advent, or, Christ's coming to judgment. A sermon / preached before the honorable judges of assize, at Warwick: July 25. 1651. By William Durham, B.D. late preacher at the Rolls, now pastor of the church at Tredington in Worcester shire.
The seeds of injustice and oppression sown then in the hearts, spring forth so naturally and so plentifully in the lives of men, that they are become like the fishes of the sea, the great ones devouring the lesse.
The seeds of injustice and oppression sown then in the hearts, spring forth so naturally and so plentifully in the lives of men, that they Are become like the Fish of the sea, the great ones devouring the less.
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no likelier means, then by minding both of the Day of Judgment: As if he had said, You who abuse the power and greatnesse which God hath bestowed upon you, to the oppressing of the needy, who live in pleasure, and are wanton;
no likelier means, then by minding both of the Day of Judgement: As if he had said, You who abuse the power and greatness which God hath bestowed upon you, to the oppressing of the needy, who live in pleasure, and Are wanton;
do not murmur nor grudge one against another, as poore men use to do, (who are querulous and complaning;) do not grudge against the rich, by calumniating and cursing them;
do not murmur nor grudge one against Another, as poor men use to do, (who Are querulous and complaining;) do not grudge against the rich, by calumniating and cursing them;
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much lesse against God, as if he were unjust, in suffering you to be afflicted; Take heed of murmuring groanes, distrustfull groanes, revengfull groans, and envyous groans;
much less against God, as if he were unjust, in suffering you to be afflicted; Take heed of murmuring groans, distrustful groans, revengeful groans, and envious groans;
murmur not against Gods providence, distruct not his protection, thirst not after the revenge of thine own injuries, envy not those who are exercised with fewer troubles then thy self;
murmur not against God's providence, distruct not his protection, thirst not After the revenge of thine own injuries, envy not those who Are exercised with fewer Troubles then thy self;
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where are three things. 1. A Judge, 2. His posture, he standeth; 3. The place, before the door: and all these ushered in with (an Ecce ) Behold. — Behold the Judge; Behold, he standeth;
where Are three things. 1. A Judge, 2. His posture, he Stands; 3. The place, before the door: and all these ushered in with (an Ecce) Behold. — Behold the Judge; Behold, he Stands;
Behold, he standeth before the door. In each of which there is somewhat remarkable. 1. Behold, the Judge; some eminent person sure, who is ushered in with such solemnity! 'Tis The Judge: Emphatically;
Behold, he Stands before the door. In each of which there is somewhat remarkable. 1. Behold, the Judge; Some eminent person sure, who is ushered in with such solemnity! It's The Judge: Emphatically;
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who was then Judged by his Creatures, but now in his second coming, shall judge his Judges — And indeed, who could be fitter for the work then he who was every way qualified for a Judge?
who was then Judged by his Creatures, but now in his second coming, shall judge his Judges — And indeed, who could be fitter for the work then he who was every Way qualified for a Judge?
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1 Intrinsical, and those (amongst others of lesse moment) are two. 1. Wisdom and judgment in the Laws, ability to find out the truth of an evidence [ a knowing head. ] 2. Integrity and uprightnesse, not to decline from the path of Justice;
1 Intrinsical, and those (among Others of less moment) Are two. 1. Wisdom and judgement in the Laws, ability to find out the truth of an evidence [ a knowing head. ] 2. Integrity and uprightness, not to decline from the path of justice;
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Stephen sees Christ standing at Gods right hand, whom other scriptures usually represent sitting, not as an Advocate (saith Gregory,) to plead his cause,
Stephen sees christ standing At God's right hand, whom other Scriptures usually represent sitting, not as an Advocate (Says Gregory,) to plead his cause,
alluding (saith one of our own) to the customes of Judges, who sit to hear the cause, (which they do deliberately; ) but stand up to passe sentence, (which they do resolvedly. ) The Church when she would hasten God to judgment, prays.
alluding (Says one of our own) to the customs of Judges, who fit to hear the cause, (which they do deliberately;) but stand up to pass sentence, (which they do resolvedly.) The Church when she would hasten God to judgement, prays.
— which yet is clearer in that he says, 3 Behold! he stands at the door; as 'tis Gen. 4.7. if thou dost evill, sin lyes at the door; punishment is hard at hand;
— which yet is clearer in that he Says, 3 Behold! he Stands At the door; as it's Gen. 4.7. if thou dost evil, since lies At the door; punishment is hard At hand;
why? who shall releeve us? Behold, the Judge standeth, &c. I shall not ingulph my self into that vast Ocean of matter, which the former proposition, concerning Christs second coming to judgment, will afford;
why? who shall relieve us? Behold, the Judge Stands, etc. I shall not engulf my self into that vast Ocean of matter, which the former proposition, Concerning Christ second coming to judgement, will afford;
I shal select some few, and those such as perhaps labour with some other doubts; the first text is Rom. 14.10. Wee shall all stand before the judgement seat of Christ.
I shall select Some few, and those such as perhaps labour with Some other doubts; the First text is Rom. 14.10. we shall all stand before the judgement seat of christ.
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to whom if we allow, what we deny not men, to be the best interpreter of his own meaning, we cannot but yeeld that he intended by Isaiah, what he exprest by Paul, and so the words make strongly for the last judgement.
to whom if we allow, what we deny not men, to be the best interpreter of his own meaning, we cannot but yield that he intended by Isaiah, what he expressed by Paul, and so the words make strongly for the last judgement.
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and those feeble sinnews shall tremble before him on the throne, whom in a contumelious manner they scraped to on the Crosse, Every tongue shall confesse.
and those feeble sinews shall tremble before him on the throne, whom in a contumelious manner they scraped to on the Cross, Every tongue shall confess.
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And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousand of Saints, to execute judgement upon all; &c. 'Tis hard to say, which is worst, to believe every one, or no body;
And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord comes with ten thousand of Saints, to execute judgement upon all; etc. It's hard to say, which is worst, to believe every one, or no body;
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— Enoch, no question, was a faithfull Preacher in his time, and strove by a floud of divine Rhetorick, to beat down those sins, which nothing could stop but a floud of water;
— Enoch, no question, was a faithful Preacher in his time, and strove by a flood of divine Rhetoric, to beatrice down those Sins, which nothing could stop but a flood of water;
and such (it may be) was the Book of Jasher the upright: (if a very learned man mistake not,) for the word rendred Book, signifies either a Catalogue of books,
and such (it may be) was the Book of Jasher the upright: (if a very learned man mistake not,) for the word rendered Book, signifies either a Catalogue of books,
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The Judge, set forth by his title, and his train. 1 His title, 'tis the Lord; and for his traine, ther's the quality or nature of them, (Saints) and the number of them, ten thousand of Saints:
The Judge, Set forth by his title, and his train. 1 His title, it's the Lord; and for his train, ther's the quality or nature of them, (Saints) and the number of them, ten thousand of Saints:
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Whence else arise those secret twinges & girds of thy conscience, which like an under-officer, bind thee over to the great Assize? whence else that horror in thy dejected soule for sin committed? which anticipates thy finall doom,
Whence Else arise those secret twings & girds of thy conscience, which like an under-officer, bind thee over to the great Assize? whence Else that horror in thy dejected soul for since committed? which anticipates thy final doom,
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and executes thee before thou art condemned? whence else those renting spasmes, and tearing convulsions in his brest, whose sin is so secret that none can know it;
and executes thee before thou art condemned? whence Else those renting spasms, and tearing convulsions in his breast, whose since is so secret that none can know it;
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whose person is so eminent that none can punish him? Every mans secret thoughts bode and fore-speak a judgement to come, when•• conscience tels him that sinne went before.
whose person is so eminent that none can Punish him? Every men secret thoughts bode and forespeak a judgement to come, when•• conscience tells him that sin went before.
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That there was a Judge below, the Poet knew; and that the Heathen generally did he like, wee have cleer evidence, in that the Apostle makes that the ground of his Argument to restrain the people from sin, Because God had appointed a day wherein he will judge the world in Righteousnesse;
That there was a Judge below, the Poet knew; and that the Heathen generally did he like, we have clear evidence, in that the Apostle makes that the ground of his Argument to restrain the people from since, Because God had appointed a day wherein he will judge the world in Righteousness;
Felix himselfe, when Paul discours'd of Judgement, though in the presence of his sweetest Drusilla, could not secure his limbs from the shiverings of an Ague;
Felix himself, when Paul discoursed of Judgement, though in the presence of his Sweetest Drusilla, could not secure his limbs from the shiverings of an Ague;
It was much that a prisoner should so soon tremble his Judge, and that hee should quake at the mention of Judgment from his mouth, on whose head he was ready to passe present sentence. Look back to Adam the First Man, the Second Sinner, who had no sooner sinn'd,
It was much that a prisoner should so soon tremble his Judge, and that he should quake At the mention of Judgement from his Mouth, on whose head he was ready to pass present sentence. Look back to Adam the First Man, the Second Sinner, who had no sooner sinned,
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Look on Cain, who when he began to bee a Fratricide, left off (in this point) to be an Heretick: and by the basenesse of his manners, rectified his Judgement;
Look on Cain, who when he began to be a Fratricide, left off (in this point) to be an Heretic: and by the baseness of his manners, rectified his Judgement;
Thus you see, that God hath implanted in the hearts of all men, an expectation of a future Judgement, which, thought oft-times by ryot and excess they desire to obliterate,
Thus you see, that God hath implanted in the hearts of all men, an expectation of a future Judgement, which, Thought ofttimes by riot and excess they desire to obliterate,
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and if others were as suspicious, as hee is conscious of his sin, his stammering, broken, distracted language would soon discover him. See him in his bed:
and if Others were as suspicious, as he is conscious of his since, his stammering, broken, distracted language would soon discover him. See him in his Bed:
and if he be befriended with a small parcell of sleep (good God!) what tongue can express the strange imaginations of his mind, the horror and astonishment into which a dreame casts him!
and if he be befriended with a small parcel of sleep (good God!) what tongue can express the strange Imaginations of his mind, the horror and astonishment into which a dream Cast him!
they reel to and fro, and staggar like a drunken man, and are even at their wits end ▪ It was so with Caligula, who though in the height of his pride he durst contest with God, yet durst he by no means behold the lightning; but must stand beholding to the courtesie of a cave or an oven to secure him from the messengers of Heaven, who but now durst defie God himselfe:
they reel to and from, and staggar like a drunken man, and Are even At their wits end ▪ It was so with Caligula, who though in the height of his pride he durst contest with God, yet durst he by no means behold the lightning; but must stand beholding to the courtesy of a cave or an oven to secure him from the messengers of Heaven, who but now durst defy God himself:
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What are all these distractions of thoughts, and tortures of our spirits, but infallible symptomes of an innate principle carrying over our assent to this conclusion, That there is a judgement to come.
What Are all these distractions of thoughts, and tortures of our spirits, but infallible symptoms of an innate principle carrying over our assent to this conclusion, That there is a judgement to come.
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the man of this world you may find ('tis likely) with Davids Image, at ease upon his pillow; but David himselfe in some cave at Engedi. If you look for a Stephen, you'l hardly see him through the showre of stones, which in a horrid and detestable charity, the Jews threw to make his tomb and to bury him before dead.
the man of this world you may find (it's likely) with Davids Image, At ease upon his pillow; but David himself in Some cave At Engedi. If you look for a Stephen, You'll hardly see him through the shower of stones, which in a horrid and detestable charity, the jews threw to make his tomb and to bury him before dead.
Look you for a Jesus, a Saviour? no so likely place to find him as between two theeves, numbred amongst the transgressors, groaning under the heavy pressures,
Look you for a jesus, a Saviour? no so likely place to find him as between two thieves, numbered among the transgressors, groaning under the heavy pressures,
And if this be all the reward that is in Gods service, men would be ready to ask with Pharaoh, Who is this Lord that I should serve him? and with those contemptuous ones in Job, What profit is there in serving the Almighty? On the other side;
And if this be all the reward that is in God's service, men would be ready to ask with Pharaoh, Who is this Lord that I should serve him? and with those contemptuous ones in Job, What profit is there in serving the Almighty? On the other side;
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That God suffers wicked men to ride on the backs of the righteous, and makes them groan under their burdens, is an act of that wisdome and providence which we must admire, but not dispute: But that he disposes his kingdome to the poor in spirit,
That God suffers wicked men to ride on the backs of the righteous, and makes them groan under their burdens, is an act of that Wisdom and providence which we must admire, but not dispute: But that he disposes his Kingdom to the poor in Spirit,
But I leave this point to be applyed together with the next, and descend to the consideration of the words in their Relative sense: The Lord is ready to come to judgment:
But I leave this point to be applied together with the next, and descend to the consideration of the words in their Relative sense: The Lord is ready to come to judgement:
The consideration of Christs neer approach to judgement, should awe the hearts of men; and mould their conversations into a dutifull obedience to all Gods Commandments.
The consideration of Christ near approach to judgement, should awe the hearts of men; and mould their conversations into a dutiful Obedience to all God's commandments.
but no sooner was his office expired, but there was (as it were) a Committee of Acounts, to whom they were to be exactly answerable for all their miscarriages in the precedent year.
but no sooner was his office expired, but there was (as it were) a Committee of Accounts, to whom they were to be exactly answerable for all their miscarriages in the precedent year.
If you look higher to those who had their eyes cleered with Spirituall eye-salve, they look upon this as the most effectuall means to bridle their unruly passions;
If you look higher to those who had their eyes cleared with Spiritual eyesalve, they look upon this as the most effectual means to bridle their unruly passion;
and therefore prescribes it as a speciall remedy to others, that whether they eat or drink, or whatsoever they did, they should still conceive that they heard the last Trumpet blowing, and the Arch-Angel crying, Arise, ye dead, and come to Judgement.
and Therefore prescribes it as a special remedy to Others, that whither they eat or drink, or whatsoever they did, they should still conceive that they herd the last Trumpet blowing, and the Arch-Angel crying, Arise, you dead, and come to Judgement.
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in many places of the Scripture there is mention made of the last and great Judgement, which is a consideration most necessary and most effectuall for the preservation of Piety in the hearts and lives of those that beleeve the Gospel of Jesus Christ.
in many places of the Scripture there is mention made of the last and great Judgement, which is a consideration most necessary and most effectual for the preservation of Piety in the hearts and lives of those that believe the Gospel of jesus christ.
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The day of the Lord will come as a thiefe in the night, in which the Elements shall melt with fervent heat, &c. therefore what manner of persons ought you to be in all holy conversation and godlinesse.
The day of the Lord will come as a thief in the night, in which the Elements shall melt with fervent heat, etc. Therefore what manner of Persons ought you to be in all holy Conversation and godliness.
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Seeing, beloved, ye look for such things, be diligent that ye may be found of him in peace, without spot and blamelesse. The end of all things is at hand, be ye therefore sober, and watch unto prayer.
Seeing, Beloved, you look for such things, be diligent that you may be found of him in peace, without spot and blameless. The end of all things is At hand, be you Therefore Sobrium, and watch unto prayer.
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and as if there were nothing by which he could more effectually obtest them, the Apostle beseeches them by the coming of Christ, and by their gathering together to him. And when he is closing up his first Epistle to the Corinthians, as if he were most firmly to clench in that great duty of our love to Christ, which he had been long hammering at, he concludes, — If any man love not the Lord Jesus Christ, let him be Anathema, accursed; How accursed!
and as if there were nothing by which he could more effectually obtest them, the Apostle Beseeches them by the coming of christ, and by their gathering together to him. And when he is closing up his First Epistle to the Corinthians, as if he were most firmly to clench in that great duty of our love to christ, which he had been long hammering At, he concludes, — If any man love not the Lord jesus christ, let him be Anathema, accursed; How accursed!
lest the Lord of the House come in an hour that we think not of and give us our portion with hypocrites, in the lake that burns with fire and brimstone.
lest the Lord of the House come in an hour that we think not of and give us our portion with Hypocrites, in the lake that burns with fire and brimstone.
All which will yet appear more clear, if we consider these five things, which set out the nature of this judgement so, as may render it more vigorously quickning men to the performance of their duties, and more effectually restraining them from the violation of Gods sacred Lawes.
All which will yet appear more clear, if we Consider these five things, which Set out the nature of this judgement so, as may render it more vigorously quickening men to the performance of their duties, and more effectually restraining them from the violation of God's sacred Laws.
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as well as she that sits grinding at the Mill. As 'tis appointed for all men once to die, so for all that die to come to judgement; no prerogative can procure exemption from his jurisdiction, who is to be Judge of quick and dead;
as well as she that sits grinding At the Mill. As it's appointed for all men once to die, so for all that die to come to judgement; no prerogative can procure exemption from his jurisdiction, who is to be Judge of quick and dead;
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1 Of Omission; where Christ gives us a pattern of the last judgement; the Sentence is past onely for negatives, for omitting the duties they should have done.
1 Of Omission; where christ gives us a pattern of the last judgement; the Sentence is passed only for negatives, for omitting the duties they should have done.
nor food to the hungry, nor lodging to them that want, be punish'd with such whips, what scorpions shall be provided for them who strip the poor of their clothes, turn them out of their own houses, pull the bread out of their throats!
nor food to the hungry, nor lodging to them that want, be punished with such whips, what scorpions shall be provided for them who strip the poor of their clothes, turn them out of their own houses, pull the bred out of their throats!
what is it to cast the innocent into prison? to feed them with the bread and water of affliction? 2. Of Commission; Whether they be open and notorious, or private and secret; for God shall bring every mans work to judgement, with every secret thing. — Some mens sins are open before-hand, going before to judgement:
what is it to cast the innocent into prison? to feed them with the bred and water of affliction? 2. Of Commission; Whither they be open and notorious, or private and secret; for God shall bring every men work to judgement, with every secret thing. — some men's Sins Are open beforehand, going before to judgement:
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I need not trouble you for this further, then that one Text, But I say unto you, whosoever is angry with his brother without cause, shall be in danger of judgement;
I need not trouble you for this further, then that one Text, But I say unto you, whosoever is angry with his brother without cause, shall be in danger of judgement;
and whosoever shall say unto his brother, Racha, shall be in danger of the Councell; and whosoever shall say, Thou fool, shall bee in danger of hell fire:
and whosoever shall say unto his brother, Racha, shall be in danger of the Council; and whosoever shall say, Thou fool, shall be in danger of hell fire:
where we may see, that if we go no further then the Pharisees, we shall come to judgement for actuall murder and adultery; we must give an account of all our works;
where we may see, that if we go no further then the Pharisees, we shall come to judgement for actual murder and adultery; we must give an account of all our works;
Not that all anger binds over to judgement, but this rash, unadvised anger. Over and above the usuall interpretation which the Pharisees put upon this text, our Saviour shews, there be three other things, (beside actuall murder) whereby this cōmandment is violated, to each of which he affixes a severall punishment, proportionable to the nature and quality of the offence.
Not that all anger binds over to judgement, but this rash, unadvised anger. Over and above the usual Interpretation which the Pharisees put upon this text, our Saviour shows, there be three other things, (beside actual murder) whereby this Commandment is violated, to each of which he affixes a several punishment, proportionable to the nature and quality of the offence.
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it makes a man guilty of judgement. 2 But he that sayes, Racha, (which is a second way whereby this commandment may be broken without actuall murder,) and suffers the anger conceived in his heart to break forth at his mouth, though with some moderation;
it makes a man guilty of judgement. 2 But he that Says, Racha, (which is a second Way whereby this Commandment may be broken without actual murder,) and suffers the anger conceived in his heart to break forth At his Mouth, though with Some moderation;
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now cast your eyes upon the three sorts of punishment which are here threatned to these three degrees of sin, and you wil find then rise in degrees as the sins do in guilt.
now cast your eyes upon the three sorts of punishment which Are Here threatened to these three Degrees of since, and you will find then rise in Degrees as the Sins do in guilt.
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where by judgement is meant that Court of Judgement which sate almost in every Town, and in matters criminall of inferiour nature, had power of life and death, who punish'd the offender with beheading.
where by judgement is meant that Court of Judgement which sat almost in every Town, and in matters criminal of inferior nature, had power of life and death, who punished the offender with beheading.
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But he that saith Racha, shall be in danger of the Councell, which meanes the great Councell, the Sanhedrim, consisting of seventy one persons, who had cognizance of the greater and more notorious crimes,
But he that Says Racha, shall be in danger of the Council, which means the great Council, the Sanhedrim, consisting of seventy one Persons, who had cognizance of the greater and more notorious crimes,
— But he that saith, Thou fool, shall be in danger of Hell fire, ignis Gehennae; a Metaphor taken from the fire in the place called the valley of Gehinnom, which was a place neer Jerusalem, where the Idolatrous in an accursed imitation of the barbarous practice of some of their neighbour nations, were wont to sacrifice their children unto Moloch, which was (say some) by making them passe through the fire, till they were dead:
— But he that Says, Thou fool, shall be in danger of Hell fire, ignis Gehenna; a Metaphor taken from the fire in the place called the valley of Gehenna, which was a place near Jerusalem, where the Idolatrous in an accursed imitation of the barbarous practice of Some of their neighbour Nations, were wont to sacrifice their children unto Moloch, which was (say Some) by making them pass through the fire, till they were dead:
Others, That they were put into the belly of a brazen Image, shaped proportionally to the limbs of a man, in which, being heated extreamely hot, they were burnt and scortch'd to death;
Others, That they were put into the belly of a brazen Image, shaped proportionally to the limbs of a man, in which, being heated extremely hight, they were burned and scorched to death;
wherewith least their parents, the sacrificers should be moved and affected, the Trumpets did continually sound (and they made otherwise a piteous dinne) that the skreeks and groans of the tortured children might not be be heard;
wherewith lest their Parents, the sacrificers should be moved and affected, the Trumpets did continually found (and they made otherwise a piteous din) that the skreeks and groans of the tortured children might not be be herd;
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he that expresseth that rancour of his mind by some disdainfull gesture, or contemptuous speech, shall bee cast into hell, into greater torments; but he that shall ad any speciall kind of reproach, or bitter rayling, shall be cast into torments inexpressable, such as were the torments of those who were sacrificed unto Moloch. All our sins (you see) must come to judgment, thoughts and words, as well as actions;
he that Expresses that rancour of his mind by Some disdainful gesture, or contemptuous speech, shall be cast into hell, into greater torments; but he that shall and any special kind of reproach, or bitter railing, shall be cast into torments inexpressable, such as were the torments of those who were sacrificed unto Moloch. All our Sins (you see) must come to judgement, thoughts and words, as well as actions;
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but those are idle words, which neither savour of wisdom or holinesse, be they spoken in jest and earnest. Thats an idle word (saith Tertullian ) which tends neither to the instruction or edification of the hearer;
but those Are idle words, which neither savour of Wisdom or holiness, be they spoken in jest and earnest. Thats an idle word (Says Tertullian) which tends neither to the instruction or edification of the hearer;
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and if we must give so strict and solemn account for every idle word, how much more for every false and deceitfull word? for every scurrilous and rotten word? for every envious and malicious word? for every slandering and disgracefull word? for every hereticall and blasphemous word?
and if we must give so strict and solemn account for every idle word, how much more for every false and deceitful word? for every scurrilous and rotten word? for every envious and malicious word? for every slandering and disgraceful word? for every heretical and blasphemous word?
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But is this all? shall our works and words alone bee weighed in the strict ballance of divine Justice? Shall the Proverb bear us out that Thought is free; the Lawyer lays it down as a ruled case.
But is this all? shall our works and words alone be weighed in the strict balance of divine justice? Shall the Proverb bear us out that Thought is free; the Lawyer lays it down as a ruled case.
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The pure and holy Law of God requireth truth and holinesse in the inward parts, as well as a bare forbearance of the outward act; 'Tis not enough that our hand be cleer from bloud (unlesse our hearts be free from malice, and our tongues from reproach.
The pure and holy Law of God requires truth and holiness in the inward parts, as well as a bore forbearance of the outward act; It's not enough that our hand be clear from blood (unless our hearts be free from malice, and our tongues from reproach.
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The Commandments of God, as they are sincerely pure, so are they also exceeding broad, reaching to the dividing between the marrow and the bones, betwixt the intentions and secret thoughts of the heart;
The commandments of God, as they Are sincerely pure, so Are they also exceeding broad, reaching to the dividing between the marrow and the bones, betwixt the intentions and secret thoughts of the heart;
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The Law is compared to the Sun, from the lustre of whose rayes the most secret closets lie not hid, 'tis therefore call'd a spiritual Law, by the Apostle,
The Law is compared to the Sun, from the lustre of whose rays the most secret closets lie not hid, it's Therefore called a spiritual Law, by the Apostle,
all the strength of Nature cannot fulfill it, it must be from the renewing of the spirit: 3. In regard of its end, which is to bring us to God the Father of spirits. 4. (Which belongs hither) in regard of its obliging power, because it doth not only restrain the outward act of wickednesse,
all the strength of Nature cannot fulfil it, it must be from the renewing of the Spirit: 3. In regard of its end, which is to bring us to God the Father of spirits. 4. (Which belongs hither) in regard of its obliging power, Because it does not only restrain the outward act of wickedness,
What the design of some men is, in charging the morall Law with imperfections and vacuities, which were fill'd up (as they pretend) by these Additions of our Saviour, is sufficiently evident;
What the Design of Some men is, in charging the moral Law with imperfections and Vacuities, which were filled up (as they pretend) by these Additions of our Saviour, is sufficiently evident;
whether the same end might not be as well attained, by charging the Pharisees with misinterpretation of the Law, as by charging the Law it self with imperfections,
whither the same end might not be as well attained, by charging the Pharisees with misinterpretation of the Law, as by charging the Law it self with imperfections,
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and vacuities? And if so, whether were not more sutable to Christian charity (to say no more) to forbear those expressions, which smell so strongly of the Polonian-infected aire, rather then to grieve,
and Vacuities? And if so, whither were not more suitable to Christian charity (to say no more) to forbear those expressions, which smell so strongly of the Polonian-infected air, rather then to grieve,
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An honest and grave Matron would blush to be found in the dresse and harnesse of an harlot; and those who would be accounted orthodox, should not contend for such expressions as carry with them (but) an appearance of evill: for though they may be used by us perhaps in a good sense, (and so used by the Ancients ) yet being abused by wicked men to broach their heresies under, they carry a shrewd shew of evill,
an honest and grave Matron would blush to be found in the dress and harness of an harlot; and those who would be accounted orthodox, should not contend for such expressions as carry with them (but) an appearance of evil: for though they may be used by us perhaps in a good sense, (and so used by the Ancients) yet being abused by wicked men to broach their heresies under, they carry a shrewd show of evil,
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but) if they had but fore-seen those sad and dismall conclusions, which some desperate wretches have deduced thence, in derogation to the satisfaction made by Christ, they themselves would have done execution upon those papers, which are pretended to have conveyed it to the Christian World:
but) if they had but foreseen those sad and dismal conclusions, which Some desperate wretches have deduced thence, in derogation to the satisfaction made by christ, they themselves would have done execution upon those papers, which Are pretended to have conveyed it to the Christian World:
'tis the priviledge of this Nation, that we have a Chancery to appeal to, by such who are cast by the Rigour of the Common-Law. The Countesse of Arundel made her bold appeal against King Richard the third, to the Tribunal of him that was above.
it's the privilege of this nation, that we have a Chancery to appeal to, by such who Are cast by the Rigour of the Common-Law. The Countess of Arundel made her bold appeal against King Richard the third, to the Tribunal of him that was above.
'Tis not with him as it was wont to be with Claudius the Emperour, who never used to rise from dinner but with a full panch, and well whitled, and was wont to sleep so soundly on the Bench, that the Lawyers who pleaded before him,
It's not with him as it was wont to be with Claudius the Emperor, who never used to rise from dinner but with a full paunch, and well whittled, and was wont to sleep so soundly on the Bench, that the Lawyers who pleaded before him,
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4 The un-repealablenesse of this judgment, it can never be revers'd; It is appointed for all men once to die, and after death to judgment; after death, comes judgment;
4 The un-repealablenesse of this judgement, it can never be reversed; It is appointed for all men once to die, and After death to judgement; After death, comes judgement;
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when thou art in the heat of thy lust, as in Zimri and Cosbies case? what if that day overtake thee when thy heart is overcharged with surfetting and drunkennesse? the light shines from heaven,
when thou art in the heat of thy lust, as in Zimri and Cosbies case? what if that day overtake thee when thy heart is overcharged with surfeiting and Drunkenness? the Light shines from heaven,
for all sinnes, what manner of persons ought we to be in all holy conversation and godlinesse? How diligent should wee be to be found of him in peace, without spot and blamelesse!
for all Sins, what manner of Persons ought we to be in all holy Conversation and godliness? How diligent should we be to be found of him in peace, without spot and blameless!
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Let the Thief imbrace the opportunity of the night, and glut himself with the sweetness of the waters he hath stollen: Let the Amorous idolize a piece of Damask'd flesh, and bow down to a lump of gilded clay; but withall let them know, that the Judg is at the door, and for all this &c. Let the Swearer belch out as many oathes as words: Let the Profane contemn the Sabbaths of the Lord:
Let the Thief embrace the opportunity of the night, and glut himself with the sweetness of the waters he hath stolen: Let the Amoros idolise a piece of Damasked Flesh, and bow down to a lump of gilded clay; but withal let them know, that the Judge is At the door, and for all this etc. Let the Swearer belch out as many Oaths as words: Let the Profane contemn the Sabbaths of the Lord:
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yet let them know, that the Judge is at the door, and for all these things, &c. Let the Tradesman help away his brayded wares, by the smoothnesse of his tongue,
yet let them know, that the Judge is At the door, and for all these things, etc. Let the Tradesman help away his braided wares, by the smoothness of his tongue,
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as well for thy secret and most retired sin, as for that which was done in the sight of the Sun; what skils it how secretly thou contrivest this mans death;
as well for thy secret and most retired since, as for that which was done in the sighed of the Sun; what skills it how secretly thou contrivest this men death;
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Those thoughts, those loathsome thoughts, adulterous thoughts, malicious, envious, murderous, blasphemous, black thoughts, which thou durst not impart to thy friend in thy bosome, shall be writ in characters legible by every eye;
Those thoughts, those loathsome thoughts, adulterous thoughts, malicious, envious, murderous, blasphemous, black thoughts, which thou durst not impart to thy friend in thy bosom, shall be writ in characters legible by every eye;
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and thy heart, that polluted, hypocritical, deceitful heart, made transparent as the Christall, shal give way to the scrutiny of each prying beholder, who shall greedily gaze upon that seminary of villany, which thou wouldst have trembled here to have been thought guilty of;
and thy heart, that polluted, hypocritical, deceitful heart, made transparent as the Crystal, shall give Way to the scrutiny of each prying beholder, who shall greedily gaze upon that seminary of villainy, which thou Wouldst have trembled Here to have been Thought guilty of;
Conceive thy self conveyed into the most secret chambers of the earth, and there invellopt in the most gloomy darknesse, it were in vaine to think thy sins would lie hid,
Conceive thy self conveyed into the most secret chambers of the earth, and there invellopt in the most gloomy darkness, it were in vain to think thy Sins would lie hid,
Admit thy sin to be as secret as the night, yet canst thou think to cheat him that seeth the first risings of the heart? or that a trick of leger-demain can juggle him out of sight, whose eyes are ten thousand times brighter then the Sun? No, he shal surely see, and as certainly condemn;
Admit thy since to be as secret as the night, yet Canst thou think to cheat him that sees the First risings of the heart? or that a trick of legerdemain can juggle him out of sighed, whose eyes Are ten thousand times Brighter then the Sun? No, he shall surely see, and as Certainly condemn;
for who shall dare to speak for thee when thy Mediator must be thy Judge; and shall smilingly condemn, whom (hadst not thou rejected him) he would willingly have interceded for? Who shall dare to speak for thee,
for who shall Dare to speak for thee when thy Mediator must be thy Judge; and shall smilingly condemn, whom (Hadst not thou rejected him) he would willingly have interceded for? Who shall Dare to speak for thee,
when thou hast contemn'd thine Advocate, and counted his blood an unholy thing? who shall umpire thy cause before that Judge, who himselfe hath suffered in all thy misdoings? when thou murderest thy brother, thou woundest thy Judge;
when thou hast contemned thine Advocate, and counted his blood an unholy thing? who shall umpire thy cause before that Judge, who himself hath suffered in all thy misdoings? when thou murderest thy brother, thou woundest thy Judge;
Now if one man sin against another (saith Ely ) the Judge shall judge him; but if a man sin against God, against his Judge, who shall plead for him? when thy poor naked soul shall be dragged forth in the midst of so many Angels, men,
Now if one man since against Another (Says Ely) the Judge shall judge him; but if a man since against God, against his Judge, who shall plead for him? when thy poor naked soul shall be dragged forth in the midst of so many Angels, men,
what strains of Rhetorick shall be able to move; or what Mines of gold shall be sufficient to bribe thy Judge? what prevalent Courtier shall be solicitous in thy cause? what adulterous Mistris shall dare to begge thee? the sweetnesse of thy person shall move no pity;
what strains of Rhetoric shall be able to move; or what Mines of gold shall be sufficient to bribe thy Judge? what prevalent Courtier shall be solicitous in thy cause? what adulterous Mistress shall Dare to beg thee? the sweetness of thy person shall move no pity;
for to grudg here (saith Hensius ) is to be quarrelsome and litigious, and denotes such a contentious spirit, as wil be ever drawing others into courts, ever comencing fresh and vexatious suits;
for to grudge Here (Says Hensius) is to be quarrelsome and litigious, and denotes such a contentious Spirit, as will be ever drawing Others into Courts, ever comencing fresh and vexatious suits;
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but upon triviall, pretended occasion, commence suit after suit, til either they have ruin'd them, by corrupting judgment, and obtaining unrighteous decrees; or by forcing them to yeeld to their unjust desires,
but upon trivial, pretended occasion, commence suit After suit, till either they have ruined them, by corrupting judgement, and obtaining unrighteous decrees; or by forcing them to yield to their unjust Desires,
for the purchase of their peace; such as Ahab, who coveted Naboths Vineyard, and because he might not have it upon his own termes, accused, arraigned, condemned Naboth as a Traytor, that he might gain the possession.
for the purchase of their peace; such as Ahab, who coveted Naboth's Vineyard, and Because he might not have it upon his own terms, accused, arraigned, condemned Naboth as a Traitor, that he might gain the possession.
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Such as these in this chapter, who imploy poore men in their service, and make them go to Law for their wages, and undo them ere they can recover their own;
Such as these in this chapter, who employ poor men in their service, and make them go to Law for their wages, and undo them ere they can recover their own;
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and this Judg, who is at the door, is the severe avenger of all such injustice and oppression; you have made them mourne and weep for want of bread: and you shall weep and howle for a drop of water, and not obtain it.
and this Judge, who is At the door, is the severe avenger of all such injustice and oppression; you have made them mourn and weep for want of bred: and you shall weep and howl for a drop of water, and not obtain it.
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or against the next Assizes; who verifie that part of the proverb, which sayes, the Jews spend at Easter, the Moors at marriages, and the Christians in suites;
or against the next Assizes; who verify that part of the proverb, which Says, the jews spend At Easter, the Moors At marriages, and the Christians in suits;
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As these men should be look'd upon, and discountenanced by the Judges here, as the Bote-feux and firebrand of a Commonwealth, so shall they be sure to have their share of judgment, when he is come, who now stands at the door.
As these men should be looked upon, and discountenanced by the Judges Here, as the Bote-feux and firebrand of a Commonwealth, so shall they be sure to have their share of judgement, when he is come, who now Stands At the door.
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Once more, it reaches such whose spirits are more imbitterr'd against their Christian Brethren, because they come not quite up to their opinion in every circumstantiall thing,
Once more, it reaches such whose spirits Are more imbitterred against their Christian Brothers, Because they come not quite up to their opinion in every circumstantial thing,
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then they are against the common enemies of Religion; so some conceive the ground of their groaning and grumbling here, was some small difference between Christians themselves in the matter of Circumcision, which was carried up by the heat of their passion, to a higher pitch of enmity,
then they Are against the Common enemies of Religion; so Some conceive the ground of their groaning and grumbling Here, was Some small difference between Christians themselves in the matter of Circumcision, which was carried up by the heat of their passion, to a higher pitch of enmity,
wherein some pety differences in matters of opinion, and that in points not fundamentall too, have been fanned up by the policy of Satan for the serving of civill interest, so farre, that those who have been as dear to each other as brethren, do prosecute one another with the deadliest hatred,
wherein Some Petty differences in matters of opinion, and that in points not fundamental too, have been fanned up by the policy of Satan for the serving of civil Interest, so Far, that those who have been as dear to each other as brothers, do prosecute one Another with the deadliest hatred,
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I am sure the application of the proverb is too true, that the divisions of those who are of the same Religion, especially of those who undertake to be guides to others, is the Divels harvest.
I am sure the application of the proverb is too true, that the divisions of those who Are of the same Religion, especially of those who undertake to be guides to Others, is the Devils harvest.
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and of the civill wars of England, that they and the division of the Princes of the West, which followed thereupon, brought the greatest damage to the Christians, and gave the greatest advantage to the Infidels: and 'tis more sadly true in the businesse before us, that the private animosities and heart burnings (between those that agree in the same fundamentall truths of Religion) concerning the Fringe and Trimming of that garment, and things of lower concernment, have reduced many precious souls to downright Atheism, and given more advantage to that man of sin, to inlarge his territories, then ever he could get here since the time of Reformation. I would not speake this in Gath, nor publish it in Ascalon, but that the daughters of the uncircumcised rejoyce,
and of the civil wars of England, that they and the division of the Princes of the West, which followed thereupon, brought the greatest damage to the Christians, and gave the greatest advantage to the Infidels: and it's more sadly true in the business before us, that the private animosities and heart burnings (between those that agree in the same fundamental truths of Religion) Concerning the Fringe and Trimming of that garment, and things of lower concernment, have reduced many precious Souls to downright Atheism, and given more advantage to that man of since, to enlarge his territories, then ever he could get Here since the time of Reformation. I would not speak this in Gaza, nor publish it in Ascalon, but that the daughters of the uncircumcised rejoice,
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O that the grave and sober Counsel of old Father Abraham to his Nephew Lot, were written on all our hearts, Let there be no difference between us (for such triviall matters) for we are brethren;
Oh that the grave and Sobrium Counsel of old Father Abraham to his Nephew Lot, were written on all our hearts, Let there be no difference between us (for such trivial matters) for we Are brothers;
and since we are all travelling to the same Canaan; let Joseph's cantion to his brethren be for our instruction, See that ye fall not out by the way:
and since we Are all traveling to the same Canaan; let Joseph's cantion to his brothers be for our instruction, See that you fallen not out by the Way:
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I remember what was said by that learned and excellent Oratour of our Nation, who preached the Sermon at the first sitting of the Councel of Dort: What have we to do (saith he) with those prodigious and odious nick-names of Remonstrant and Antiremonstrant? &c. We be all Christians, all of one body;
I Remember what was said by that learned and excellent Orator of our nation, who preached the Sermon At the First sitting of the Council of Dort: What have we to do (Says he) with those prodigious and odious nicknames of Remonstrant and Antiremonstrant? etc. We be all Christians, all of one body;
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What have we to do with such odious titles, and reproachfull names, which serve onely to heighten our differences, and set our spirits at a more irreconcileable distance!
What have we to do with such odious titles, and reproachful names, which serve only to heighten our differences, and Set our spirits At a more Irreconcilable distance!
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though thou be as disconso late as grief can make thee, either with sorrow, because thou art, or persecution, because thou wilt not be sinfull; yet have patience a while,
though thou be as disconso late as grief can make thee, either with sorrow, Because thou art, or persecution, Because thou wilt not be sinful; yet have patience a while,
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the Sun of Righteousnesse with healing in his wings to redeem thee from thine own misery, and thine enemies cruelty. When God brought Israel out of Egypt, he went up before them in a fire, and a cloud: And when Christ shall come to judgment, he shall come in a fire, & a cloud; in a fire to the bad, in a cloud to the good; in a fire to consume, but not to light; in a cloud to refresh, in a cloud to cover: A cloud imports refreshment, and is as the shadow of a rock in a weary land;
the Sun of Righteousness with healing in his wings to Redeem thee from thine own misery, and thine enemies cruelty. When God brought Israel out of Egypt, he went up before them in a fire, and a cloud: And when christ shall come to judgement, he shall come in a fire, & a cloud; in a fire to the bade, in a cloud to the good; in a fire to consume, but not to Light; in a cloud to refresh, in a cloud to cover: A cloud imports refreshment, and is as the shadow of a rock in a weary land;
whether we derive the word Jubile, as some do from (NONLATINALPHABET, which signifies a Ram ) because the Jubile was proclaimed with a trumpet made of a Rams-horn; in this sense the day of judgement shall be a day of Jubile; For the trumpet shall blow,
whither we derive the word Jubilee, as Some do from (, which signifies a Ram) Because the Jubilee was proclaimed with a trumpet made of a Rams-horn; in this sense the day of judgement shall be a day of Jubilee; For the trumpet shall blow,
Or whether ye derive the word Jubile from NONLATINALPHABET, in other significations, yet the day of judgement is still a day of Jubile. The year of Jubile is sometimes rendred the year of Restitution; Had a man forfeited his estate,
Or whither you derive the word Jubilee from, in other significations, yet the day of judgement is still a day of Jubilee. The year of Jubilee is sometime rendered the year of Restitution; Had a man forfeited his estate,
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or morgaged his lands, yet he entered again upon his inheritance at the year of Jubile. 2 'Tis sometimes rendred the year of remission, or forgivenesse;
or mortgaged his Lands, yet he entered again upon his inheritance At the year of Jubilee. 2 It's sometime rendered the year of remission, or forgiveness;
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if the man-slayer had fled to the cities of refuge, and there abode till the year of Jubile; he was to be acquitted. 3. 'Tis sometimes rendred the year of freedome; when those, whom nature or indigence had made slaves, had leave to go forth free:
if the manslayer had fled to the cities of refuge, and there Abided till the year of Jubilee; he was to be acquitted. 3. It's sometime rendered the year of freedom; when those, whom nature or indigence had made slaves, had leave to go forth free:
In all these senses, the day of judgement is a day of Jubile; then we shall be restored to the full and quiet enjoyment of that possession, which we lost in Adam, whereof the earthly Paradise was but a type;
In all these Senses, the day of judgement is a day of Jubilee; then we shall be restored to the full and quiet enjoyment of that possession, which we lost in Adam, whereof the earthly Paradise was but a type;
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Since then there is such a day at hand, when our forfeited estates shall be restored, our sins blotted out of the book of remembrance, and our inveterate enemies, who have holden us captives, trampled under foot, we may well rejoyce, seeing that then we shall keep a true day of Jubile. 2. In particular;
Since then there is such a day At hand, when our forfeited estates shall be restored, our Sins blotted out of the book of remembrance, and our inveterate enemies, who have held us captives, trampled under foot, we may well rejoice, seeing that then we shall keep a true day of Jubilee. 2. In particular;
this is improveable to enlarge both the patience and the comfort of two sorts of people: 1. Such as are over-matched with too too potent Adversaries, who are overcome by might,
this is improveable to enlarge both the patience and the Comfort of two sorts of people: 1. Such as Are overmatched with too too potent Adversaries, who Are overcome by might,
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if we have our houses broken, our goods stollen, our dearest friends murdered, yet we expect with patience till the Assizes come, to have justice against our adversaries;
if we have our houses broken, our goods stolen, our dearest Friends murdered, yet we expect with patience till the Assizes come, to have Justice against our Adversaries;
Let Kings, and Bishops, and Turks, and Divels, do their worst, we owne and worship that Christ who was spit upon and crucified, whom we expect from heaven to our encouragement and reward.
Let Kings, and Bishops, and Turks, and Devils, do their worst, we own and worship that christ who was spit upon and Crucified, whom we expect from heaven to our encouragement and reward.
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And with this may the Ministers of the Gospel support their spirits against all the prejudices, and calumnies, and injuries, which the world casts upon them, Dominus propè adest, the Judge standeth before the door.
And with this may the Ministers of the Gospel support their spirits against all the prejudices, and calumnies, and injuries, which the world Cast upon them, Dominus propè adest, the Judge Stands before the door.
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as at this day, yet 'tis as a candle in a Lanthorn (still) on the top of a hill, all the winds blowing against it, with this Motto, Frustrà: Papists, Atheist, Libertine, and Sectarie, would all extinguish it,
as At this day, yet it's as a candle in a Lantern (still) on the top of a hill, all the winds blowing against it, with this Motto, Frustrà: Papists, Atheist, Libertine, and Sectary, would all extinguish it,
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but all their endeavours will be in vaine. The Ministers, who are Christ's Embassadours, never lay under more reproach, and scorn, and contempt, then at this day;
but all their endeavours will be in vain. The Ministers, who Are Christ's ambassadors, never lay under more reproach, and scorn, and contempt, then At this day;
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what was commendable in the Samaritan, may at least be pardonable in me, to step a little out of the way to pour wine and oile into their wounds, who lie gasping for their last breath.
what was commendable in the Samaritan, may At least be pardonable in me, to step a little out of the Way to pour wine and oil into their wounds, who lie gasping for their last breath.
You have probably heard in your Circuit (my Lords) complaints enough against Ministers, these are the common Buts now, against which most men shoot their poysoned arrows; and it may be, the bottome of most of those complaints,
You have probably herd in your Circuit (my lords) complaints enough against Ministers, these Are the Common Buts now, against which most men shoot their poisoned arrows; and it may be, the bottom of most of those complaints,
and desire rather to live upon their own propriety, then upon (which I woos is wondrous cold) the peoples charity. If they be forced to flie for succour to your justice, which should run a like to all, let not their Callings be their erime, nor they fare the worse for their functions sake. It was once the impiety of some former ages, that a man in all other points without exception, was accused and condemned, onely because he was a Christian: Let it not be (by your fault) the reproach and scandall of this age, that a man, learned, religious, sober, orthodox, should fare the worse, because he is a Minister.
and desire rather to live upon their own propriety, then upon (which I woos is wondrous cold) the peoples charity. If they be forced to fly for succour to your Justice, which should run a like to all, let not their Callings be their erime, nor they fare the Worse for their functions sake. It was once the impiety of Some former ages, that a man in all other points without exception, was accused and condemned, only Because he was a Christian: Let it not be (by your fault) the reproach and scandal of this age, that a man, learned, religious, Sobrium, orthodox, should fare the Worse, Because he is a Minister.
It is storied of that wretched, that Apostate King John, that when the Sheriffs officers had brought a thiefe bound, who had robbed and killed a Priest, and desired to know what should be done with him;
It is storied of that wretched, that Apostate King John, that when the Sheriffs Officers had brought a thief bound, who had robbed and killed a Priest, and desired to know what should be done with him;
Piety and justice be those two pillars, which mutually support each other, and the Common-wealth: if piety be destroyed, in (the rule of) the ruine of the Ministery; justice will not long remaine in the practice of the law.
Piety and Justice be those two pillars, which mutually support each other, and the Commonwealth: if piety be destroyed, in (the Rule of) the ruin of the Ministry; Justice will not long remain in the practice of the law.
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what wonder is it if a whore, or a Bawd cry down that discipline which condemnes those vices, to everlasting fire? What wonder is it, that he who drownes himselfe all the day,
what wonder is it if a whore, or a Bawd cry down that discipline which condemns those vices, to everlasting fire? What wonder is it, that he who drowns himself all the day,
and at night vomits up his soul in wine, should hate that religion which forbiddeth drunkennesse under the paine of damnation? What greater wonder is it that he who is resolved to keep and cocker up his basest lusts, should hate that Ministery, which plows up his soul,
and At night vomits up his soul in wine, should hate that Religion which forbiddeth Drunkenness under the pain of damnation? What greater wonder is it that he who is resolved to keep and cocker up his Basest Lustiest, should hate that Ministry, which blows up his soul,
as if you should take the opinion of common strumpets, to judge of the equity or injustice of those lawes, which enjoyne people to live honest: this is the very case,
as if you should take the opinion of Common strumpets, to judge of the equity or injustice of those laws, which enjoin people to live honest: this is the very case,
And as David said to the woman in another case, Is not Joabs hand in all this? so may we demand, what hath set all these wheels and engines on work? who tied these foxces together, with firebrands in their tailes? who twists these severall disagreeing conditions of men, into this united enmity against the Ministers of the Gospel? Is not the Jesuits hand in all this? who hope thus to ruine those whom they cannot confute: that when they have destroyed the watch-men, they may make a prey of the souls of the poor people at their pleasure? When Philip of Macedon had laid siege against Athens, he sends a Trumpeter to tell them, that if they would deliver up to him ten of their Oratours, whom he should chuse, he would instantly raise his siege, and depart.
And as David said to the woman in Another case, Is not Joabs hand in all this? so may we demand, what hath Set all these wheels and Engines on work? who tied these foxces together, with firebrands in their tails? who twists these several disagreeing conditions of men, into this united enmity against the Ministers of the Gospel? Is not the Jesuits hand in all this? who hope thus to ruin those whom they cannot confute: that when they have destroyed the watchmen, they may make a prey of the Souls of the poor people At their pleasure? When Philip of Macedon had laid siege against Athens, he sends a Trumpeter to tell them, that if they would deliver up to him ten of their Orators, whom he should choose, he would instantly raise his siege, and depart.
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That they, (the wolves) had no quarrel against the Shepherds, nor their flocks, but only against their dogs, who were ever barking at them, molestiug, and troubling them;
That they, (the wolves) had no quarrel against the Shepherd's, nor their flocks, but only against their Dogs, who were ever barking At them, molestiug, and troubling them;
if the Shepherds would but hang up their dogs, there would be an end of all differences, the Shepherds, and they should live together like neighbours and friends; the credulous Shepherds incline to the proposition,
if the Shepherd's would but hang up their Dogs, there would be an end of all differences, the Shepherd's, and they should live together like neighbours and Friends; the credulous Shepherd's incline to the proposition,
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and dispatch their dogs; which was no sooner done, but the wolves fall upon the sheep, worry them, and tare out their throats without resistance, and without remedy. The evidence of the fable,
and dispatch their Dogs; which was no sooner done, but the wolves fallen upon the sheep, worry them, and tear out their throats without resistance, and without remedy. The evidence of the fable,
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When thoughts of malice and murder spring up in thee, as in Cain; of oppression, as in Ahab; of rebellion, as in Corah; of idolatry, as in the Israelites; of hypocrisie, as in Ananias; when any speaking eye would insnare thy heart, any lascivious gesture kindle thy bloud,
When thoughts of malice and murder spring up in thee, as in Cain; of oppression, as in Ahab; of rebellion, as in Corah; of idolatry, as in the Israelites; of hypocrisy, as in Ananias; when any speaking eye would ensnare thy heart, any lascivious gesture kindle thy blood,
How shall I doe this great wickednesse, and sin against God? How shall I provoke that Majesty, who is all eye, and must needs see? who is all hand, and must needs strike? who shall intercede for me at the day of judgement,
How shall I do this great wickedness, and since against God? How shall I provoke that Majesty, who is all eye, and must needs see? who is all hand, and must needs strike? who shall intercede for me At the day of judgement,
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2. This may caution those particular ranks of men who are to be imployed in the publick administration of justice; which is the proper work of this day;
2. This may caution those particular ranks of men who Are to be employed in the public administration of Justice; which is the proper work of this day;
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I shall not take upon me the confidence of chalking out your severall duties to you, whom I presume every way fitted for those imployments, which your Commissions impower you to execute;
I shall not take upon me the confidence of chalking out your several duties to you, whom I presume every Way fitted for those employments, which your Commissions empower you to execute;
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onely let me (to use the Apostles words) stir up your pure minds by way of remembrance, that you may be mindfull of the words spoken by the holy Prophets;
only let me (to use the Apostles words) stir up your pure minds by Way of remembrance, that you may be mindful of the words spoken by the holy prophets;
which I would have not written only on your Phylacteries, (as the Pharisees were wont to do) but in your memories, and that you would constantly repeat them every night when you lie down,
which I would have not written only on your Phylacteries, (as the Pharisees were wont to do) but in your memories, and that you would constantly repeat them every night when you lie down,
When you go to the Bench, look well into your hearts, if there be any thing of fear, or favour, or spleen, or prejudice, or profit, that may turn you from the path of justice;
When you go to the Bench, look well into your hearts, if there be any thing of Fear, or favour, or spleen, or prejudice, or profit, that may turn you from the path of Justice;
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and when you your selves shal be brought before this Judge in the Text, your entertainment shall be, Euge, bone serve! Well done, thou good and faithfull servant, thou hast been faithfull in a few things;
and when you your selves shall be brought before this Judge in the Text, your entertainment shall be, Euge, bone serve! Well done, thou good and faithful servant, thou hast been faithful in a few things;
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enter thou into the joy of thy Lord. The next Scripture is that Micah 6.8. which though in generall terms, it reaches all, yet in a more peculiar manner belongs to you.
enter thou into the joy of thy Lord. The next Scripture is that micah 6.8. which though in general terms, it reaches all, yet in a more peculiar manner belongs to you.
He that did justice at the last, because it was so long first, and then he did it meerly upon importunity, lies under the black character of an unjust Judge still. A good work impiously managed, merits no more then an evill one;
He that did Justice At the last, Because it was so long First, and then he did it merely upon importunity, lies under the black character of an unjust Judge still. A good work impiously managed, merits no more then an evil one;
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not to do justice to the oppressed, or to do it only for your own sakes, credit, quiet, profit, are both sins which you must answer for to the Judge, who stands before the door.
not to do Justice to the oppressed, or to do it only for your own sakes, credit, quiet, profit, Are both Sins which you must answer for to the Judge, who Stands before the door.
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If not to do justice be a sin, what a crime is it to do wrong? If not to relieve the distressed in their cause be injustice, what is it to grind their faces? if you prove not a shield to protect them, which is your duty,
If not to do Justice be a since, what a crime is it to do wrong? If not to relieve the distressed in their cause be injustice, what is it to grind their faces? if you prove not a shield to Pact them, which is your duty,
Men account themselves lesse injuriously rifled in a wood, then in a place where they presume of safety: and grieve not so much when they are cheated by a Shark, as when they are injured by a Judge. An unjust Judge is the greatest plague a Commonwealth is capable of;
Men account themselves less injuriously rifled in a wood, then in a place where they presume of safety: and grieve not so much when they Are cheated by a Shark, as when they Are injured by a Judge. an unjust Judge is the greatest plague a Commonwealth is capable of;
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he turnes justice into gall, and righteousnesse into hemlock; he makes a man's physick, his poison; and what then can cure him? But he that is an unjust Judg to others, is just against, and doth excution upon himself;
he turns Justice into Gall, and righteousness into hemlock; he makes a Man's physic, his poison; and what then can cure him? But he that is an unjust Judge to Others, is just against, and does execution upon himself;
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but you must love mercy. Mercy is the choice attribute which God delights to exercise; when he comes to judgment, he comes slowly, but chearfully to shew mercy;
but you must love mercy. Mercy is the choice attribute which God delights to exercise; when he comes to judgement, he comes slowly, but cheerfully to show mercy;
when God is coming to punish Israel, 'tis said, that he will shave with a razor that is hired, as if it were a work which he came so unwillingly to, that he kept no tools by him to work withall,
when God is coming to Punish Israel, it's said, that he will shave with a razor that is hired, as if it were a work which he Come so unwillingly to, that he kept no tools by him to work withal,
you may possibly meet with some, whose youth, or ignorance, or hopefulnesse of amendment, may render them the objects of your mercy, without prejudice to the Commonwealth; in such cases, be tender of drawing bloud; 'tis a precious thing:
you may possibly meet with Some, whose youth, or ignorance, or hopefulness of amendment, may render them the objects of your mercy, without prejudice to the Commonwealth; in such cases, be tender of drawing blood; it's a precious thing:
Solicitum esse ad ambulandum, to make it your businesse and your care to walk humbly with your God, in your own persons, in your families, in your places & offices.
Solicitum esse ad ambulandum, to make it your business and your care to walk humbly with your God, in your own Persons, in your families, in your places & Offices.
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1 In your own persons; Inferiours live more by the eye, then by the ear, and are guided by example, much rather then by command; they are like Jacob's sheep, which produce fruit like to that they look upon, speckled and ringstraked;
1 In your own Persons; Inferiors live more by the eye, then by the ear, and Are guided by Exampl, much rather then by command; they Are like Jacob's sheep, which produce fruit like to that they look upon, speckled and ringstraked;
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The people look upon the life of the Judge, as the best commentary upon the Law; they will hardly believe the meaning of the Law is to punish swearing,
The people look upon the life of the Judge, as the best commentary upon the Law; they will hardly believe the meaning of the Law is to Punish swearing,
so it may not seldome be seen, that those who come to redresse the grievances of the Countrey, are the men that work them. I have heard some men complaine, that the fees and bribes, wherwith Mistris Expedition hath been courted, have amounted to more,
so it may not seldom be seen, that those who come to redress the grievances of the Country, Are the men that work them. I have herd Some men complain, that the fees and Bribes, wherewith Mistress Expedition hath been courted, have amounted to more,
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improving all your power to the encouragement of vertue, the suppressing of vice, and the advancement of the interest of Jesus Christ, from whom you have received your power,
improving all your power to the encouragement of virtue, the suppressing of vice, and the advancement of the Interest of jesus christ, from whom you have received your power,
2. Next to you, the Gentlemen of the long robe, whose Persons and profession, I am obliged to honour; as one who in the blackest and darkest times of England's trouble, have found not only shelter and protection, but warmth and life, under the wings of your profession.
2. Next to you, the Gentlemen of the long robe, whose Persons and profession, I am obliged to honour; as one who in the Blackest and Darkest times of England's trouble, have found not only shelter and protection, but warmth and life, under the wings of your profession.
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take heed lest by your neglect, delayes, betraying of your Clients, and mal-practice of the Law, you give none occasion to those, who are already apt to speak against the Law.
take heed lest by your neglect, delays, betraying of your Clients, and mal-practice of the Law, you give none occasion to those, who Are already apt to speak against the Law.
Cyprian conceiving he could read Dives sin in his punishment; because he suffered in his tongue, conjectured that he had mightily offended with his tongue;
Cyprian conceiving he could read Dives since in his punishment; Because he suffered in his tongue, conjectured that he had mightily offended with his tongue;
whence some others have been willing to perswade themselves, that Dives was a Lawyer, because men of that profession many times offend with their tongues;
whence Some Others have been willing to persuade themselves, that Dives was a Lawyer, Because men of that profession many times offend with their tongues;
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God hath given you those parts, improved by the excellence of your education, to defend the oppressed, not to wrong them: to assert the truth, not to stifle, or destroy it.
God hath given you those parts, improved by the excellence of your education, to defend the oppressed, not to wrong them: to assert the truth, not to stifle, or destroy it.
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Doe not at first compassionate your Clients case, and then your selves devour him: let that of the Apostle be written upon all, your studies? nay, your hearts;
Do not At First compassionate your Clients case, and then your selves devour him: let that of the Apostle be written upon all, your studies? nay, your hearts;
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so 'tis not hard for a subtile Advocate to find plausible pretences to elude justice: But what though thou couldest baffle a puny-Lawyer, or impose upon a Judge, or Jury, to obtaine an unrighteous decree;
so it's not hard for a subtle Advocate to find plausible pretences to elude Justice: But what though thou Couldst baffle a puny-Lawyer, or impose upon a Judge, or Jury, to obtain an unrighteous Decree;
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what wilt thou do when God arises? and when he comes to visit, what wilt thou answer him? Cast but your eyes upon the sad acknowledgement of Francis Spira, who became a spectacle of such woe and misery to the whole world, that there is not any thing left unto the memory of man more remarkable.
what wilt thou do when God arises? and when he comes to visit, what wilt thou answer him? Cast but your eyes upon the sad acknowledgement of Francis Spira, who became a spectacle of such woe and misery to the Whole world, that there is not any thing left unto the memory of man more remarkable.
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I was (sayes he) excessively covetous of money, and accordingly I applied my selfe to get it, by injustice, corrupting judgement by deceit, inventing tricks to delude justice:
I was (Says he) excessively covetous of money, and accordingly I applied my self to get it, by injustice, corrupting judgement by deceit, inventing tricks to delude Justice:
when God let conscience loose upon him? Hear some rufull expressions of his desperate state, out of his own mouth ▪ Oh! (saith he) that I were gone hence, that some body would let out this weary soul!
when God let conscience lose upon him? Hear Some rueful expressions of his desperate state, out of his own Mouth ▪ Oh! (Says he) that I were gone hence, that Some body would let out this weary soul!
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3. To the Jury: Oh, that the Bayliff who attends them, could shut out relations, as well as persons; and keep them as well from partiality, and passions, as from fire and candle! 'Twas not sure without a mysterie, that the makers of our Law, forbad the Jury, fire and candle. There must be no fire amongst them;
3. To the Jury: O, that the Bailiff who attends them, could shut out relations, as well as Persons; and keep them as well from partiality, and passion, as from fire and candle! 'Twas not sure without a mystery, that the makers of our Law, forbade the Jury, fire and candle. There must be no fire among them;
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There must be no Candle; they must have no light but that of the Sun; they must be guided only by clear and manifest evidence, and not destroy mens persons or their estates, upon uncertain, unclear, and glimmering grounds. You are (especially you Gentlemen of the Grand-Inquest ) the Judges eyes and ears, and the Countries mouth. My Lords the Judges know nothing but what you present:
There must be no Candle; they must have no Light but that of the Sun; they must be guided only by clear and manifest evidence, and not destroy men's Persons or their estates, upon uncertain, unclear, and glimmering grounds. You Are (especially you Gentlemen of the Grand-Inquest) the Judges eyes and ears, and the Countries Mouth. My lords the Judges know nothing but what you present:
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And among your Presentments forget not (what God hath enjoyned should be remembred) his Day, which is yet desperately prophaned, notwithstanding all the good laws made by the former, and our present Governors:
And among your Presentments forget not (what God hath enjoined should be remembered) his Day, which is yet desperately Profaned, notwithstanding all the good laws made by the former, and our present Governors:
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and forget not (which make men so much and often forget themselves) the Ale-houses, in order to their suppression, which are the Nurseries for the Gaol, the seminary for the Gallowes, and the Suburbs of Hell.
and forget not (which make men so much and often forget themselves) the Alehouses, in order to their suppression, which Are the Nurseries for the Gaol, the seminary for the Gallows, and the Suburbs of Hell.
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'tis your evidence which must guide both Judge and Jury; False witnesse is an error in the first concoction, which is not mended in the second, but made worse;
it's your evidence which must guide both Judge and Jury; False witness is an error in the First concoction, which is not mended in the second, but made Worse;
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We have an excellent Pattern to proceed against false witnesses by, where the law injoynes them legem talionis, that they be mulcted so far forth, as their false witnesse would have prejudiced their neighbour.
We have an excellent Pattern to proceed against false Witnesses by, where the law enjoins them legem Talionis, that they be mulcted so Far forth, as their false witness would have prejudiced their neighbour.
God is both a witnesse and a Judge: Behold, I will be a swift witnesse against the false swearer, whereby the hireling, the widow and the fatherlesse are opprest,
God is both a witness and a Judge: Behold, I will be a swift witness against the false swearer, whereby the hireling, the widow and the fatherless Are oppressed,
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it will not be long before he rip up all your combinations, concealments of truth, your equivocations, reservations, falsehoods, perjuries, in the face of all the world;
it will not be long before he rip up all your combinations, concealments of truth, your equivocations, reservations, falsehoods, perjuries, in the face of all the world;
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whether Judges, Sheriffs, Justices, Jurors, Witnesses, and all inferior Officers; and I shall wind up all with a short story out of Damascene, which runs thus:
whither Judges, Sheriffs, Justices, Jurors, Witnesses, and all inferior Officers; and I shall wind up all with a short story out of Damascene, which runs thus:
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There was a mighty and Puissant King, who being clothed in his Royall Apparrell, riding in his golden Chariot, attended with all his Nobles, met (upon the way) with two poor thred-bare Ministers of Jesus Christ; and presently leaping from his Chariot, runs and fals down at their feet, and kisses them.
There was a mighty and Puissant King, who being clothed in his Royal Apparel, riding in his golden Chariot, attended with all his Nobles, met (upon the Way) with two poor threadbare Ministers of jesus christ; and presently leaping from his Chariot, runs and falls down At their feet, and Kisses them.
which accordingly he undertook to do, and performed his task with sufficient tartnesse; which yet the King bare with much patience, and made him no answer at all.
which accordingly he undertook to do, and performed his task with sufficient tartness; which yet the King bore with much patience, and made him no answer At all.
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It was the custome of that place, that when the King (whose will was the only law) was resolved to take away any mans life, he sent one, whose office it was, to sound a Trumpet before that mans door, whereby he and all his neighbours knew, that such a man must die.
It was the custom of that place, that when the King (whose will was the only law) was resolved to take away any men life, he sent one, whose office it was, to found a Trumpet before that men door, whereby he and all his neighbours knew, that such a man must die.
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who no sooner heard that fatall sound, but giving up himselfe for dead, spent the night in weeping and wringing of his hands, setling his estate, condoling his wife and children;
who no sooner herd that fatal found, but giving up himself for dead, spent the night in weeping and wringing of his hands, settling his estate, condoling his wife and children;
how dost thou find fault with me for humbling my self before these living Trumpets, who proclaim the coming of the Great God to Judgement, against whom I have most grievously offended!
how dost thou find fault with me for humbling my self before these living Trumpets, who proclaim the coming of the Great God to Judgement, against whom I have most grievously offended!
and that when (by and by) you shal see the faces of poor prisoners grow pale, their hands shake, their knees beat together, at the sound of that Trumpet, which summons them to your Tribunall: You will then be pleased with an awfull Reverence, and a trembling fear, to consider that there is another Assizes, another Trumpet, another Tribunall, where you your selves must (every one) give up an account, as of all other things,
and that when (by and by) you shall see the faces of poor Prisoners grow pale, their hands shake, their knees beatrice together, At the found of that Trumpet, which summons them to your Tribunal: You will then be pleased with an awful reverence, and a trembling Fear, to Consider that there is Another Assizes, Another Trumpet, Another Tribunal, where you your selves must (every one) give up an account, as of all other things,
Rev. 19.16. His first coming was in humilitate. His second in majestate. In his first, judicandus; In his second, judicaturus. Solomons petition. 1 King. 3.9. Tiberius wisht ut ipsi intelligentem bumani divinique juris mentem dii darent. Tacit. ann. l. 4. c. 7.
Rev. 19.16. His First coming was in humilitate. His second in majestate. In his First, judicandus; In his second, judicaturus. Solomons petition. 1 King. 3.9. Tiberius wished ut ipsi intelligentem bumani divinique Juris mentem Gods darent. Tacit. ann. l. 4. c. 7.
Magis expressus sensus, quàm expensa verba. Hierom. Regula videatur. Ribera in Hos. 2. Num. 14. Apostolorum ac Evangelistarū mos est, ut testimoniis Vet. Testam, referendis, crebrò non verborum ordinem sequuntur, sed sensum. Vivo ego, in forma jurandi, Deo propria.
Magis expressus sensus, quàm expensa verba. Hieronymus Regula Videatur. Ribera in Hos. 2. Num. 14. Apostolorum ac Evangelistarū mos est, ut testimoniis Vet. Testament, referendis, crebrò non verborum ordinem sequuntur, sed sensum. Vivo ego, in forma jurandi, God propria.
Qui Deos tantopere contemneres, ad minima tonitrua conivere, & caput advolvere, ad majora proripere se electo, sub lectum { que } condere solebat! Sueton. Calig. §. 51.
Qui Gods tantopere contemneres, ad minima tonitrua conivere, & caput advolvere, ad marjoram proripere se electo, sub lectum { que } condere solebat! Suetonius Calig. §. 51.
NONLATINALPHABET ad textum pertinere ex eo comprobatū dari potest; quod iram, quae à Christo prohibetur, pulchrè determinat, & limitat, ne omni, justâ etiam, irâ, ac zelo interdictum sibi esse Christiani existimant. Sol. Glas. Philo. sac. lib. 1. tract. 2.
ad Textum pertinere ex eo comprobatū dari potest; quod iram, Quae à Christ prohibetur, pulchrè determinate, & limitat, ne omni, justâ etiam, irâ, ac Zeal interdictum sibi esse Christians existimant. Sol. Glass. Philo sac. lib. 1. tract. 2.
1. Either from NONLATINALPHABET vacuum, mente, optbus, ingenio. 2. Or from NONLATINALPHABET conspuere making it an interjection of disdaining and abhorring. Linwood provinciall Constit.
1. Either from vacuum, mente, optbus, ingenio. 2. Or from conspuere making it an interjection of disdaining and abhorring. Linwood provincial Constitut
Verbum oticsum est quod infructuosum est Greg. de Cur. pastor. par. 3. adm. 15. otiosum verbum est quod ratione justae necessitatis, et intentione piae utilitatis caret. NONLATINALPHABET, Basil. in Ps. 7. De peccatis cogitationum nemo poenam putitur. Ulpian in digest. Bishop of Carlile 's speech in Parliament. 1 Hen. 4. Trussell. Conatus, consilia, cogitationes justissimè castigat vindicta divina Polib. Non decet solùm manus innocentes, sed & oculos, animosque puros habere.
Verbum oticsum est quod infructuosum est Greg. de Cur. pastor. par. 3. Admiral. 15. Idle verbum est quod ratione Justae necessitatis, et intention Pious utilitatis caret., Basil. in Ps. 7. De peccatis cogitationum nemo poenam putitur. Ulpian in digest. Bishop of Carlisle is speech in Parliament. 1 Hen. 4. Trussell. Conatus, consilia, Cogitations justissimè castigate Vindictae Divine Polib. Non Deceit solùm manus innocentes, sed & Eyes, animosque puros habere.
Antequam nasceretur Arius, innocenter quaedam, & minus cautè loquuti sunt Patres: & quae non possunt perversorum hominum calumniam declinare. Hierom. Apol. 2. cont. Ruff. Ante errorum & •eres••n originem, nondum satis illustratâ & patefactâ rei veritate, quaedam scriptis suis asperserint Patres, quae cum orthodoxae fidei regulâ minimè consemiant. Dion Petav. in Epiphan. Daille. treatise of the right use of the Fathers. p. 80.
Antequam nasceretur Arius, Innocent quaedam, & minus cautè loquuti sunt Patres: & Quae non possunt perversorum hominum calumniam declinare. Hieronymus Apollinarian 2. contentedly. Ruff. Ante Errorum & •eres••n originem, Nondum satis illustratâ & patefactâ rei veritate, quaedam Scriptis suis asperserint Patres, Quae cum Orthodoxae fidei regulâ minimè consemiant. Dion Petav in Epiphanius. Daille. treatise of the right use of the Father's. p. 80.
Non temere è triclinio abscessit, nisi distentus & madens, interdiu in juredicendo nonnunquam obdormisceret, vix { que } ab advocatis de industriā vocem augentibus exitaretur. Sueton. in vita Claud. 33.
Non Temere è triclinio abscessit, nisi distentus & madens, interdiu in juredicendo nonnunquam obdormisceret, vix { que } ab advocatis de industriā vocem augentibus exitaretur. Suetonius in vita Claud. 33.
Principum Christianorum inanis discordia, intestinis odiis aucta summum in modum latissimam evertendae religionis januam laxat Barbaro. Supplement. Annal. Baron. ad annum. 1635.
Principum Christians inanis Discordia, Intestinal odiis aucta summum in modum latissimam evertendae Religion januam laxat Barbaro. Supplement. Annal. Baron. ad annum. 1635.
Jubilatio, is by the Greek gloss rendred NONLATINALPHABET, which is, fausta ac lata acclamatio, quae à victoribus, adversus victos excitatur. G eg. Nyss. orat. de sancto feste Pasch. in fine.
Jubilatio, is by the Greek gloss rendered, which is, Fausta ac lata acclamatio, Quae à victoribus, Adversus victos excitatur. G egg. Nyss. Orat. de sancto feste Pasch. in fine.
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Gen. 30.39. Vita Judicis est censura, eaque perpetua, ad hanc convertimur, ad hanc dirigimur; rectè facere, faciendo docent. Plus exemplo, quam peccato nocent.
Gen. 30.39. Vita Judges est Censure, eaque perpetua, ad hanc convertimur, ad hanc dirigimur; rectè facere, faciendo docent. Plus exemplo, quam Peccato nocent.
