The magistrates dignity and duty. Being a sermon preached on Octob. 30. 1653. at Pauls Church before the Right Honourable, Thomas Viner, Lord Major, and the aldermen of the city of London. Being the first sermon after his entrance into his majoralty. By William Spurstowe, D.D. minister of Gods Word at Hackney neere London.
Being a SERMON preached on Octob. 30. 1653. at Pauls Church before the Right Honourable, the Lord Major and Aldermen of the City of London. PSAL. 82. 2. God standeth in the Congregation of the mighty;
Being a SERMON preached on October 30. 1653. At Paul's Church before the Right Honourable, the Lord Major and Aldermen of the city of London. PSALM 82. 2. God Stands in the Congregation of the mighty;
Jer. 9, 2. There is Coetus illicitus, An unlawful and tumultuous Assembly Acts 19. 40. We are in danger to be called in question for this dayes uprore, there being no cause whereby we may give an account of this concourse, and unto this no sober and prudent man will joyne himself.
Jer. 9, 2. There is Coetus illicitus, an unlawful and tumultuous Assembly Acts 19. 40. We Are in danger to be called in question for this days uproar, there being no cause whereby we may give an account of this concourse, and unto this no Sobrium and prudent man will join himself.
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and put into the full possession of that inheritance which is immortal, and undefiled, and that fadeth not away, 1 Pet. 1. 4. There are the assemblies of the Saints on earth, in which the order and beauty is such,
and put into the full possession of that inheritance which is immortal, and undefiled, and that fades not away, 1 Pet. 1. 4. There Are the assemblies of the Saints on earth, in which the order and beauty is such,
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as that it appeares to be rather a convention of Gods then of men, of which we may truly say, what they of Lystra did concerning Paul and Barnabas, that the gods are come downe to us in the likenesse of men, Acts 14. 11. And such is the assembly, which is in the Text, in which as in a well ordered assembly you have two parts.
as that it appears to be rather a convention of God's then of men, of which we may truly say, what they of Lystra did Concerning Paul and Barnabas, that the God's Are come down to us in the likeness of men, Acts 14. 11. And such is the assembly, which is in the Text, in which as in a well ordered assembly you have two parts.
but because things are just, therefore they ought to wil, and to enjoyn them; Justice is the rule of their will, and not their will the rule of Justice,
but Because things Are just, Therefore they ought to will, and to enjoin them; justice is the Rule of their will, and not their will the Rule of justice,
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The second part I shall onely touch upon by way of application, and enforcement to move those who are called gods, to behave and carry themselves like gods, doing nothing unworthy of so great a name.
The second part I shall only touch upon by Way of application, and enforcement to move those who Are called God's, to behave and carry themselves like God's, doing nothing unworthy of so great a name.
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A high seat and a base minde, a principal place, and a common behaviour, is a thing not only unsightly but deformed and monstrous, as Bernard tells his Eugenius.
A high seat and a base mind, a principal place, and a Common behaviour, is a thing not only unsightly but deformed and monstrous, as Bernard tells his Eugenius.
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Select and choise persons they must needs be, and such as beare a more lively resemblance of God then others, who have his own name conferred upon them.
Select and choice Persons they must needs be, and such as bear a more lively resemblance of God then Others, who have his own name conferred upon them.
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as Saul was above the people in stature, who when he stood among the people, was higher then any of the people from the shoulders and upwards. 1 Sam. 8. 23. They are Scuta terrae, shields of the earth;
as Saul was above the people in stature, who when he stood among the people, was higher then any of the people from the shoulders and upward. 1 Sam. 8. 23. They Are Scuta terrae, shields of the earth;
They are called Chirurgeons, or Binders, Job. 34. 17. Shall he that hateth right, governe? or as it is in the Hebrew, binde. It is their office justissimas facere luxationum compositiones, to heale Ruptures;
They Are called Chirurgeons, or Binders, Job. 34. 17. Shall he that hates right, govern? or as it is in the Hebrew, bind. It is their office justissimas facere luxationum compositiones, to heal Ruptures;
as Tertullian observes, that includes both power and goodnesse; Who hath more power over his child then a father, to doe with him as he pleaseth? and who hath more bowels, to do every thing for him which he desireth? All these and many other more titles of honour doth the Scripture heape upon those persons, who in the Text are called Gods, which is of all the greatest, and the highest.
as Tertullian observes, that includes both power and Goodness; Who hath more power over his child then a father, to do with him as he Pleases? and who hath more bowels, to do every thing for him which he Desires? All these and many other more titles of honour does the Scripture heap upon those Persons, who in the Text Are called God's, which is of all the greatest, and the highest.
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then to execute their lustfull passions of wrath, and revenge upon every one that Mordecai like cannot stoop and bow, to break Gods lawes, to fulfill their imperious wills, that are vitiated with corrupt and morbid humours.
then to execute their lustful passion of wrath, and revenge upon every one that Mordecai like cannot stoop and bow, to break God's laws, to fulfil their imperious wills, that Are vitiated with corrupt and morbid humours.
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Such a temper is more fit for those that are Nimrods, hunters of men, Gen. 10. 9. then for them that are nursing-fathers, Isa. 49. 23. For such as are Flagella dei, the scourges of God, (as Attila was wont to be called) that are permitted by him to chastise and afflict a people for their sins;
Such a temper is more fit for those that Are Nimrods, Hunters of men, Gen. 10. 9. then for them that Are Nursing fathers, Isaiah 49. 23. For such as Are Flagella dei, the scourges of God, (as Attila was wont to be called) that Are permitted by him to chastise and afflict a people for their Sins;
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but also calme it, and allay it? that one word from their mouthes should extinguish the fire of sedition, that is ready to break forth into a flame? as Caesar did the mutiny of his whole army, onely by saying, Quirites. How can all this be,
but also Cam it, and allay it? that one word from their mouths should extinguish the fire of sedition, that is ready to break forth into a flame? as Caesar did the mutiny of his Whole army, only by saying, Quirites. How can all this be,
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So between the greatest Monarch and the meanest peasant there is a vast disproportion, but yet the originall and principles of their being are the same.
So between the greatest Monarch and the Meanest Peasant there is a vast disproportion, but yet the original and principles of their being Are the same.
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What the oppressed Jewes spake, that were in bondage to their brethren, Our flesh is as the flesh of our brethren, our children as their children, Nehem. 5. 5. may be truly said of all earthly gods, their off-spring is as the off-spring of other men,
What the oppressed Jews spoke, that were in bondage to their brothers, Our Flesh is as the Flesh of our brothers, our children as their children, Nehemiah 5. 5. may be truly said of all earthly God's, their offspring is as the offspring of other men,
This honourable title God doth not give to Magistracy, as the Souldiers did the name of a King unto our Saviour, Matth. 27. 29. Arraying him, Crowning him, bowing the knee unto him, not to worship him, but to scorne him.
This honourable title God does not give to Magistracy, as the Soldiers did the name of a King unto our Saviour, Matthew 27. 29. Arraying him, Crowning him, bowing the knee unto him, not to worship him, but to scorn him.
but an Idol, he brake it in pieces, and called it, Nehushtan, 2 Kings 18. 4. But if there were not very strange suffusions upon the eye of these mens reason, Magistracy which is in it selfe a straight and right object, could never appeare to be so crooked,
but an Idol, he brake it in Pieces, and called it, Nehushtan, 2 Kings 18. 4. But if there were not very strange suffusions upon the eye of these men's reason, Magistracy which is in it self a straight and right Object, could never appear to be so crooked,
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For who can be, either to storie common, or sacred, so great a stranger, as not to know with what innumerable evils that Monster of Anarchie hath always been attended? If we look into the Book of Judges, wee shall finde that when there was no King in Israel, or Ruler that might put them unto shame, there was gross Idolatry set up in the seventeenth Chapter; there was Violence, Rapine, together with shedding of blood exercised in the eighteenth Chapter, there was Uncleanness,
For who can be, either to story Common, or sacred, so great a stranger, as not to know with what innumerable evils that Monster of Anarchy hath always been attended? If we look into the Book of Judges, we shall find that when there was no King in Israel, or Ruler that might put them unto shame, there was gross Idolatry Set up in the seventeenth Chapter; there was Violence, Rapine, together with shedding of blood exercised in the eighteenth Chapter, there was Uncleanness,
and Ravishings unto death in the ninteenth Chapter. If you look into the late Annals of Germanie, wee may finde that it was the scene where these and such like evils were acted over again with greater rage and fury,
and Ravishings unto death in the Nineteenth Chapter. If you look into the late Annals of Germany, we may find that it was the scene where these and such like evils were acted over again with greater rage and fury,
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And can we at home ever expect to gather Grapes of these Thornes, or Figs of these Thistles? The Persians had anciently a custome, that when their chiefe Ruler dyed, there should be NONLATINALPHABET, a lawlesnesse,
And can we At home ever expect to gather Grapes of these Thorns, or Figs of these Thistles? The Persians had anciently a custom, that when their chief Ruler died, there should be, a lawlesnesse,
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And should there be but such a liberty amongst us but for the space of so many houres (which God forbid) many that are not now sensible of the benefit of Magistracy, would if they had not put off humanity, quickly change their opinion,
And should there be but such a liberty among us but for the Molle of so many hours (which God forbid) many that Are not now sensible of the benefit of Magistracy, would if they had not put off humanity, quickly change their opinion,
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Thirdly, Magistrates are not gods NONLATINALPHABET, according to equality of power and dignity. The blessed and glorious persons in the Trinity, though they have an order among them;
Thirdly, Magistrates Are not God's, according to equality of power and dignity. The blessed and glorious Persons in the Trinity, though they have an order among them;
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their power, their honour, their wisdome, are not equall or alike in all; though they be as so many lines that derive their being from one common center;
their power, their honour, their Wisdom, Are not equal or alike in all; though they be as so many lines that derive their being from one Common centre;
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Some have potestatem vitae & necis, the power of life and death; others have onely the power of custody, and of inflicting lesser punishments and censures.
some have potestatem vitae & necis, the power of life and death; Others have only the power of custody, and of inflicting lesser punishments and censures.
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because they are his Ministers, whom he hath ordained for the good of others, Rom. 13. 4. They are as lamps that spend and waste themselves to enlighten others.
Because they Are his Ministers, whom he hath ordained for the good of Others, Rom. 13. 4. They Are as lamps that spend and waste themselves to enlighten Others.
He is not then an Olive-tree, that drops fatnesse, but a Bramble, from which fire comes that burnes up and consumes the Cedars of Lebanon. He is not a Sunne, that is the publique servant of light unto the world,
He is not then an Olive-tree, that drops fatness, but a Bramble, from which fire comes that burns up and consumes the Cedars of Lebanon. He is not a Sun, that is the public servant of Light unto the world,
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that we had no better evidences then jealousies, and presumptions, that many among us, who are called by the name of gods, might be said to be self-seeking gods;
that we had no better evidences then jealousies, and presumptions, that many among us, who Are called by the name of God's, might be said to be self-seeking God's;
that many who sit in publique places were not byassed with private respects; having it more in their designes, and in their thoughts, how to make themselves great,
that many who fit in public places were not biased with private respects; having it more in their designs, and in their thoughts, how to make themselves great,
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Hee who hath given this name of excellency unto them, hath derived an answerable power and authority, in regard of which they may be justly called gods,
He who hath given this name of excellency unto them, hath derived an answerable power and Authority, in regard of which they may be justly called God's,
First, they are gods by way of Representation as they stand in his stead, and have the managing of all affaires which concerne his soveraignty and glory.
First, they Are God's by Way of Representation as they stand in his stead, and have the managing of all affairs which concern his sovereignty and glory.
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The Earth is the Lords, Psal. 24. 1. and to him whose the earth is, doth all power and dominion belong, Psal. 62. 11. Now because men cannot beare the immediate dispensations of God, no more then the Israelites could his giving of the Law from the Mount,
The Earth is the lords, Psalm 24. 1. and to him whose the earth is, does all power and dominion belong, Psalm 62. 11. Now Because men cannot bear the immediate dispensations of God, no more then the Israelites could his giving of the Law from the Mount,
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There is one law-giver, who is able to save and to destroy, James 4. 12. The Throne on which they sit is Gods Throne, 1 Chron. 29. 23. Solomon sate on the throne os the Lord.
There is one lawgiver, who is able to save and to destroy, James 4. 12. The Throne on which they fit is God's Throne, 1 Chronicles 29. 23. Solomon sat on the throne os the Lord.
And so when men despise dignities, & lightly esteem the sonnes of the most high, whom God would have to be honoured, A cruell messenger shall be sent against them, Prov. 17. 11.
And so when men despise dignities, & lightly esteem the Sons of the most high, whom God would have to be honoured, A cruel Messenger shall be sent against them, Curae 17. 11.
Cedrenus tels a story, that when Phocas the Paracide had made his way to the Empire, by the blood of Mauritius his predecessour, there was a religious man that did in an expostulatory manner complaine to God, saying, Lord wherefore hast thou made this man Emperour? And an answer was returned by God unto him, quoniam non inveni pejorem. Because I have not found a worse.
Cedrenus tells a story, that when Phocas the Parricide had made his Way to the Empire, by the blood of Mauritius his predecessor, there was a religious man that did in an expostulatory manner complain to God, saying, Lord Wherefore hast thou made this man Emperor? And an answer was returned by God unto him, quoniam non Inveni pejorem. Because I have not found a Worse.
It seemes the sinnes of the Roman State were grown to such an height, that if God could have found out a worse instrument then Phocas to afflict them, they should have had him to sit at the helme of government.
It seems the Sins of the Roman State were grown to such an height, that if God could have found out a Worse Instrument then Phocas to afflict them, they should have had him to fit At the helm of government.
But when God doth by his Warrant and Commission call men unto the office of Magistracy, he chuseth men that are fit and meet to sit in that Assembly of gods, over which he is President.
But when God does by his Warrant and Commission call men unto the office of Magistracy, he chooseth men that Are fit and meet to fit in that Assembly of God's, over which he is President.
the one is immediate from God, and thus Saul, David, Solomon, were all set upon the Throne of Israel; but this Call is not now to be expected. The other is mediate;
the one is immediate from God, and thus Saul, David, Solomon, were all Set upon the Throne of Israel; but this Call is not now to be expected. The other is mediate;
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Thus Moses did by the advise of Jethro, select and chuse out of the people such persons as were endued with qualifications fit for Magistracy, to be Rulers over the people, Exod. 18. 15. And this is the Call which is usuall and constant, which being after a regular and due manner performed, becomes the Call of God.
Thus Moses did by the Advice of Jethro, select and choose out of the people such Persons as were endued with qualifications fit for Magistracy, to be Rulers over the people, Exod 18. 15. And this is the Call which is usual and constant, which being After a regular and due manner performed, becomes the Call of God.
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not a mission, by Gods ordinance, but a permission by his providence. As to the weighty Office of the Ministery, no man may presume to entitle himselfe;
not a mission, by God's Ordinance, but a permission by his providence. As to the weighty Office of the Ministry, no man may presume to entitle himself;
Positively, how they are, and justly may be honoured with the name and title of Gods. The few sands of time that are not yet runne, I shall allot for the application.
Positively, how they Are, and justly may be honoured with the name and title of God's The few sands of time that Are not yet run, I shall allot for the application.
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And are Magistrates Gods? Oh! then how many are there, that in the Assembly of gods, are not Starres, but Spots: who are as unworthy to be reputed gods, as the dust and dark earth to be a shining Planet. They are honoured with the name;
And Are Magistrates God's? Oh! then how many Are there, that in the Assembly of God's, Are not Stars, but Spots: who Are as unworthy to be reputed God's, as the dust and dark earth to be a shining Planet. They Are honoured with the name;
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Manes, Ã manendo, because he was every other while running away; so they NONLATINALPHABET quasi NONLATINALPHABET, gods because without God, Atheists both in opinion and practice;
Manes, Ã manendo, Because he was every other while running away; so they quasi, God's Because without God, Atheists both in opinion and practice;
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of the same stamp with the unjust Judge, who neither feared God, nor regarded man, Luke 18. 2. Some there be that are Gluttons and Bellygods, who eate of the fat,
of the same stamp with the unjust Judge, who neither feared God, nor regarded man, Lycia 18. 2. some there be that Are Gluttons and Bellygods, who eat of the fat,
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and thereby bring a woe upon the Land where they are Rulers, Eccles. 10. 16. And are there not others that are haughty and proud gods, that delight to imitate God in his lightning and thunder:
and thereby bring a woe upon the Land where they Are Rulers, Eccles. 10. 16. And Are there not Others that Are haughty and proud God's, that delight to imitate God in his lightning and thunder:
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Who ever heard of such gods, unlesse it were among the Heathen, where the matchlesse impiety of many persons was the chiefe ground of their being made and reputed gods;
Who ever herd of such God's, unless it were among the Heathen, where the matchless impiety of many Persons was the chief ground of their being made and reputed God's;
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as may appeare by the impure stories which themselves doe report of them? But, O let it never be told in Gath, or published in Askelon, that amongst Christians, that professe not onely Religion,
as may appear by the impure stories which themselves do report of them? But, Oh let it never be told in Gaza, or published in Ashkelon, that among Christians, that profess not only Religion,
The loose walking of many Christians was (as Salvian complaines) made by the Pagans the reproach of Christ himselfe, saying, Si Christus sancta docuisset, Christiani sanctè vixissent.
The lose walking of many Christians was (as Salvian complains) made by the Pagans the reproach of christ himself, saying, Si Christus sancta docuisset, Christians sanctè vixissent.
so as to judge him to allow and favour prophanenesse, injustice oppression, because that they who are called gods doe abound in the practice of those and such like sinnes.
so as to judge him to allow and favour profaneness, injustice oppression, Because that they who Are called God's do abound in the practice of those and such like Sins.
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And to this end it concerns those who have a power either to elect, or to confirme any person in the office of Magistracy, to be circumspect whom they take into the Assembly of the Gods, that so no dishonour reflect upon God, whose name they beare;
And to this end it concerns those who have a power either to elect, or to confirm any person in the office of Magistracy, to be circumspect whom they take into the Assembly of the God's, that so no dishonour reflect upon God, whose name they bear;
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The irreligious behaviour of Eli his sonnes, made the offering of the Lord to be abhorred, 1 Sam. 2. 17. And so doth the impiety of Magistrates make Magistracy it selfe to become despicable in the eyes of the people.
The irreligious behaviour of Eli his Sons, made the offering of the Lord to be abhorred, 1 Sam. 2. 17. And so does the impiety of Magistrates make Magistracy it self to become despicable in the eyes of the people.
and to be as much above them in goodnesse, as you are above them in greatnesse. You are Mountaines, Micah 6. 2. O then be like the mountaines of Myrrhe and Frankincense, which send forth a sweet smell, Cant. 4. 6. and not like those of Mizpah and Tabor, upon which snares and nets are spread, Hosea 5. 1. You are Healers, Isai. 3. 7. be then as compassionate Chirurgeons, that mind more the welfare of their Patient, then their profit.
and to be as much above them in Goodness, as you Are above them in greatness. You Are Mountains, micah 6. 2. O then be like the Mountains of Myrrh and Frankincense, which send forth a sweet smell, Cant 4. 6. and not like those of Mizpah and Tabor, upon which snares and nets Are spread, Hosea 5. 1. You Are Healers, Isaiah 3. 7. be then as compassionate Chirurgeons, that mind more the welfare of their Patient, then their profit.
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First, be like him in holinesse. Aristotle in ranking the morall vertues, gives the precedency unto Magnanimity; but the Scripture, in setting forth the Charasters of a Magistrate, puts holinesse as the first, Exod. 18. 21. as being a Robe both of the greatest beauty & necessity.
First, be like him in holiness. Aristotle in ranking the moral Virtues, gives the precedency unto Magnanimity; but the Scripture, in setting forth the Charasters of a Magistrate, puts holiness as the First, Exod 18. 21. as being a Robe both of the greatest beauty & necessity.
Without holinesse you may be Judges on Earth, but you can never be without it Judges in Heaven, 1 Cor. 6. 2. And what comfort can this be to any, to sit here upon the bench of Judicature,
Without holiness you may be Judges on Earth, but you can never be without it Judges in Heaven, 1 Cor. 6. 2. And what Comfort can this be to any, to fit Here upon the bench of Judicature,
having plenty of healths drunk in bowls of Wine, but no sweet odours offered to God in Golden vials, which are Sacrifices more meet for Christians, Rev. 5. 8. These,
having plenty of healths drunk in bowls of Wine, but no sweet odours offered to God in Golden vials, which Are Sacrifices more meet for Christians, Rev. 5. 8. These,
Secondly, exercise holinesse in your office, by preferring the dignity and esteem of those things upon which God hath set an eminent mark and character of sanctity, that they may have that observance and reverence which is due unto them.
Secondly, exercise holiness in your office, by preferring the dignity and esteem of those things upon which God hath Set an eminent mark and character of sanctity, that they may have that observance and Reverence which is due unto them.
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And from whence comes all this, but from the negligence and lukewarmnesse of Magistrates that have no zeale to stop the growth of so foule and spreading a sinne?
And from whence comes all this, but from the negligence and lukewarmness of Magistrates that have no zeal to stop the growth of so foul and spreading a sin?
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but now it is to be feared that the open contempt and neglect of this day will become both its shame and ruine, being for Apostacy from what it hath professed branded by the world,
but now it is to be feared that the open contempt and neglect of this day will become both its shame and ruin, being for Apostasy from what it hath professed branded by the world,
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For when had Antichrist greater hopes of bringing us back again into Babylon, then at present? Are not all lawes laid asleep, which were as so many bridles in the jawes of Popish Emissaries, who now like the wicked walk up and down on every side? Have we now any Shibboleth that may distinguish a Gileadite from an Ephramite, a Protestant from a Recusant? Are not all divisions and differences both spread and fomented by their artifices, that they may thereby scandalize our Religion,
For when had Antichrist greater hope's of bringing us back again into Babylon, then At present? are not all laws laid asleep, which were as so many bridles in the Jaws of Popish Emissaries, who now like the wicked walk up and down on every side? Have we now any Shibboleth that may distinguish a Gileadite from an Ephraimite, a Protestant from a Recusant? are not all divisions and differences both spread and fomented by their artifices, that they may thereby scandalise our Religion,
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though it hath more rents and patches in it then a beggars coat? Is not the vigilancy of the Locusts that are amongst us greater then ever? and the spirit of slumber which is fallen upon us, deeper then ever? Who is it that observes how many of our green and pleasant things are eaten up by them,
though it hath more rends and Patches in it then a beggars coat? Is not the vigilancy of the Locusts that Are among us greater then ever? and the Spirit of slumber which is fallen upon us, Deeper then ever? Who is it that observes how many of our green and pleasant things Are eaten up by them,
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I may truly say, there is but a step between Ruine and this ancient City. Secondly, be ye who are Gods, like God in the exercise of Justice without partiality, and respect of persons:
I may truly say, there is but a step between Ruin and this ancient city. Secondly, be you who Are God's, like God in the exercise of justice without partiality, and respect of Persons:
and without favour? I have read, that in Justinians time the Oath of the Judges had dreadfull imprecations annexed unto it, whereby they did wish unto themselves, that if they did not do right unto every one, the trembling of Cain, the leprosie of Gehazi, the lot of Judas might befall them.
and without favour? I have read, that in Justinians time the Oath of the Judges had dreadful imprecations annexed unto it, whereby they did wish unto themselves, that if they did not do right unto every one, the trembling of Cain, the leprosy of Gehazi, the lot of Judas might befall them.
And therefore be wise, O ye Rulers, and consider often what comfortable answer your consciences can make to that question of David, Doe ye indeed speak righteousnesse, O congregation? doe ye judge uprightly, O ye sonnes of men? Psal. 58. vers. 1.
And Therefore be wise, Oh you Rulers, and Consider often what comfortable answer your Consciences can make to that question of David, Do you indeed speak righteousness, Oh congregation? do you judge uprightly, Oh you Sons of men? Psalm 58. vers. 1.
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Thirdly, be like unto God in wisdom and mature deliberation, that so rashnesse and precipitancy may not blemish the sentence and decree which you pass,
Thirdly, be like unto God in Wisdom and mature deliberation, that so rashness and precipitancy may not blemish the sentence and Decree which you pass,
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especially when it is hid by the false accusations of a malicious informer. Thus David was slandered by wicked Doeg, unto Saul, 1 Sam. 22. 10. Or when it is disguised by the arts and insinuations of the Advocate; and thus Paul was misrepresented to Foelix by Tertullus the Orator, Acts 24. 5. Or when it is darkned by the want of evidence and testimony to give light unto it:
especially when it is hid by the false accusations of a malicious informer. Thus David was slandered by wicked Doeg, unto Saul, 1 Sam. 22. 10. Or when it is disguised by the arts and insinuations of the Advocate; and thus Paul was misrepresented to Felix by Tertullus the Orator, Acts 24. 5. Or when it is darkened by the want of evidence and testimony to give Light unto it:
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and the fruit of righteousnesse into hemlock? how soon might the sword of justice be stained with the blood of innocency, by having the edge of it turned upon the righteous,
and the fruit of righteousness into hemlock? how soon might the sword of Justice be stained with the blood of innocency, by having the edge of it turned upon the righteous,
and sit in the high places of Judicature, make the prayer of Solomons, when he was called to the Throne of his father, to be frequently yours, in asking of God an understanding heart to judge his people, that you may discern between good and bad, 1 King.
and fit in the high places of Judicature, make the prayer of Solomons, when he was called to the Throne of his father, to be frequently yours, in asking of God an understanding heart to judge his people, that you may discern between good and bad, 1 King.
Fourthly, be like God in mercy, who is by the Apostle represented unto us both as a Father, and as a Judge, in one and the same verse, 1 Pet. 1. 17. All whose waies are by the Prophet said to be mercy and truth, Psal. 25. 10. He hath not one path of truth, and another of mercy;
Fourthly, be like God in mercy, who is by the Apostle represented unto us both as a Father, and as a Judge, in one and the same verse, 1 Pet. 1. 17. All whose ways Are by the Prophet said to be mercy and truth, Psalm 25. 10. He hath not one path of truth, and Another of mercy;
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In the highest manifestation of Gods justice upon sinne, in which it and mercy did seem to be at an irreconcileable distance, his wisdome found out a way for righteousnesse and peace to meet and kisse each other;
In the highest manifestation of God's Justice upon sin, in which it and mercy did seem to be At an Irreconcilable distance, his Wisdom found out a Way for righteousness and peace to meet and kiss each other;
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It should therefore be the greatest care of those who are called Gods on earth, to preserve the unity & concord of justice and mercy in the exercise of their office,
It should Therefore be the greatest care of those who Are called God's on earth, to preserve the unity & concord of Justice and mercy in the exercise of their office,
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The Throne is established by righteousnesse. Prov. 16. 12. The Throne is upholden by mercy. Prov. 20. 28. Justice without mercy turns into rigour, and so becomes hatefull;
The Throne is established by righteousness. Curae 16. 12. The Throne is upholden by mercy. Curae 20. 28. justice without mercy turns into rigour, and so becomes hateful;
and to make his excellencies to shine in the righteous administration of your Office, I shall briefly propound two arguments which the Text in two words doth suggest.
and to make his excellencies to shine in the righteous administration of your Office, I shall briefly propound two Arguments which the Text in two words does suggest.
The Ethiopians were anciently wont to set an empty chair in the midst of the judgment place, to put them in mind that God was present among them, as Lorinus reports.
The Ethiopians were anciently wont to Set an empty chair in the midst of the judgement place, to put them in mind that God was present among them, as Lorinus reports.
What souldier is there that will be a Coward in the presence of his Generall? What servant is there that will be a loiterer under the eye of his master? And what Magistrate is there that will or can be corrupt, that believes God to stand at his right hand? Will he not say with Joseph, how can I doe this great wickednesse,
What soldier is there that will be a Coward in the presence of his General? What servant is there that will be a loiterer under the eye of his master? And what Magistrate is there that will or can be corrupt, that believes God to stand At his right hand? Will he not say with Joseph, how can I do this great wickedness,
and sinne against God? Gen. 39. 9. will he not say with Job, what then shall I doe when God riseth up? and when he visiteth, what shall I answer him? Job 31. 13.
and sin against God? Gen. 39. 9. will he not say with Job, what then shall I do when God Riseth up? and when he Visiteth, what shall I answer him? Job 31. 13.
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God weighed the rich man in the midst of his security, and while he promised himselfe the rest of many yeares, that night he required his soule of him, Luke 12. 20. And so he may deale with you while you blesse your selves in your heart, saying, I shall have peace,
God weighed the rich man in the midst of his security, and while he promised himself the rest of many Years, that night he required his soul of him, Lycia 12. 20. And so he may deal with you while you bless your selves in your heart, saying, I shall have peace,
Deut. 29. 19, 20. If therefore there be any whose consciences tell them, that though they sit in the Assembly of the Gods, they yet doe things most unworthy of their name and office, Let them consider, that he who judgeth without respect of persons must be their Judge, whose sentence they cannot fly, whose wrath they cannot beare.
Deuteronomy 29. 19, 20. If Therefore there be any whose Consciences tell them, that though they fit in the Assembly of the God's, they yet do things most unworthy of their name and office, Let them Consider, that he who Judgeth without respect of Persons must be their Judge, whose sentence they cannot fly, whose wrath they cannot bear.
And this amazing thought (if any thing) will make Daniels counsel to Nebuchadnezzar, to be most acceptable to them, To break off their sinnes by righteousnesse,
And this amazing Thought (if any thing) will make Daniel's counsel to Nebuchadnezzar, to be most acceptable to them, To break off their Sins by righteousness,
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