A warning-piece to repentance presented in an assize-sermon preached in the cathedral chruch of Lincoln. Aug. 15. 1664. / By William Reresby doctor in divinity.
JUstice and Mercy do usually in Scripture walk hand in hand, and as the doors of the Temple, 1 Kings 6.34. folding one upon another. For God considering our frame in his Wrath, remembers Mercy. Men shall know if he declare himself to be Magnificus in Justitia, that he is withall Munificus in gratia & misericordia, as St. Bernard sweetly.
justice and Mercy do usually in Scripture walk hand in hand, and as the doors of the Temple, 1 Kings 6.34. folding one upon Another. For God considering our frame in his Wrath, remembers Mercy. Men shall know if he declare himself to be Magnificus in Justitia, that he is withal Munificus in Gratia & misericordia, as Saint Bernard sweetly.
as Fishes are pluck't out of the water their natural Element, being caught by a Hook, and cause them to be led Captive into the Land of their Enemies, where they should serve under an Iron yoke in hunger and thirst,
as Fish Are plucked out of the water their natural Element, being caught by a Hook, and cause them to be led Captive into the Land of their Enemies, where they should serve under an Iron yoke in hunger and thirst,
as those that had no hope, like a mild Physitian, who tempers and allayes the bitterness of his Potion with some sweet Ingredient, he adds thereto a comfortable Exhortation, shewing them the way how to prevent and avert it, viz. if by Repentance yet at length they would return unto him,
as those that had no hope, like a mild physician, who tempers and alleys the bitterness of his Potion with Some sweet Ingredient, he adds thereto a comfortable Exhortation, showing them the Way how to prevent and avert it, viz. if by Repentance yet At length they would return unto him,
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Excellent is that of Vossius upon that Text, Go ye Cursed: It is said — Come ye Blessed of my Father; but not go ye Cursed of my Father. Benedictionis author & pater est, non item maledictionis, &c. He is a God so gracious, that as the Church speaks, Lam. 3.33. He doth not afflict willingly, nor grieve the children of men.
Excellent is that of Voss upon that Text, Go you Cursed: It is said — Come you Blessed of my Father; but not go you Cursed of my Father. Benedictionis author & pater est, non item maledictionis, etc. He is a God so gracious, that as the Church speaks, Lam. 3.33. He does not afflict willingly, nor grieve the children of men.
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Lactantius reports of the Heathens, that they had this Notion amongst them, That the way to honour their gods, was to be like them, and to do as they did.
Lactantius reports of the heathens, that they had this Notion among them, That the Way to honour their God's, was to be like them, and to do as they did.
He hath vouchsafed to honour them with his own Name, I have said ye are gods, Psal. 82.6. He hath made them petty gods, for his Dixi is a Feci; with him to say they are gods, is to make them so.
He hath vouchsafed to honour them with his own Name, I have said you Are God's, Psalm 82.6. He hath made them Petty God's, for his i have said is a Feci; with him to say they Are God's, is to make them so.
It is therefore the Duty of these mortal gods, to imitate the Immortal God in the exercise of Mercy. And it is observable, that God instructs Magistrates in the performance of this Duty, before he tells them of their godship. Defend, saith he, the Poor and Fatherless, see that such as be in need and necessity have right. Deliver the Outcast and Poor;
It is Therefore the Duty of these Mortal God's, to imitate the Immortal God in the exercise of Mercy. And it is observable, that God instructs Magistrates in the performance of this Duty, before he tells them of their godship. Defend, Says he, the Poor and Fatherless, see that such as be in need and necessity have right. Deliver the Outcast and Poor;
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save them from the hand of the ungodly, Psal. 82.3, 4. And then, and not till then, he honours them with his own Title, I have said ye are gods, ver. 6. As if he had said, exercise these works of Mercy, and then ye are gods indeed, ye are then like the true God;
save them from the hand of the ungodly, Psalm 82.3, 4. And then, and not till then, he honours them with his own Title, I have said you Are God's, ver. 6. As if he had said, exercise these works of Mercy, and then you Are God's indeed, you Are then like the true God;
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But then, as I said, let not Justice have its full course, till there be no room left for Mercy: And that will not be as long as any thing remains doubtful in such cases as are to be determined:
But then, as I said, let not justice have its full course, till there be no room left for Mercy: And that will not be as long as any thing remains doubtful in such cases as Are to be determined:
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Better Twenty offenders should escape, than One innocent person suffer. But when things are notoriously plain, Mercy must no longer walk alone, but Justice must take her by the hand.
Better Twenty offenders should escape, than One innocent person suffer. But when things Are notoriously plain, Mercy must no longer walk alone, but justice must take her by the hand.
but that God was inforc't to proceed to the punishment of his people, he passeth sentence with a groan as it were, Esay 1.24. Ah! I will ease me of my adversaries, and avenge me of mine Enemies.
but that God was enforced to proceed to the punishment of his people, he passes sentence with a groan as it were, Isaiah 1.24. Ah! I will ease me of my Adversaries, and avenge me of mine Enemies.
for rather than sin and sinners should go un•unish'd, he must with David, sing not only of Mercy, but also of Judgment, Psal. 101. •. Unisons make no good Musick; such are Gods Attributes, that he will not cease to be just, that he may be merciful: As he is the Father of Mercies, so he is the Lord of Wrath. Baal Chemah, a Possessor of Wrath, Nahum 1.2.
for rather than sin and Sinners should go un•unished, he must with David, sing not only of Mercy, but also of Judgement, Psalm 101. •. Unisons make no good Music; such Are God's Attributes, that he will not cease to be just, that he may be merciful: As he is the Father of mercies, so he is the Lord of Wrath. Baal Chemah, a Possessor of Wrath, Nahum 1.2.
They must not leave sin unpunish't, upon pretence that God is merciful. Aquinas upon that Question, Whether it be lawful to put Malefactors to death? concludes it not only lawful, but necessary, as we cut off a putrid corrupted Member, a Leg,
They must not leave sin unpunished, upon pretence that God is merciful. Aquinas upon that Question, Whither it be lawful to put Malefactors to death? concludes it not only lawful, but necessary, as we Cut off a putrid corrupted Member, a Leg,
And in answer to another Question, he asserts, That Princes and Judges may take away the Lives of flagitious Malefactors, in quantum ordinatur ad salutem totius communitatis:
And in answer to Another Question, he asserts, That Princes and Judges may take away the Lives of flagitious Malefactors, in quantum ordinatur ad salutem totius communitatis:
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Sometimes it is particula NONLATINALPHABET, or as they speak in the Schools, Consecutiva; a Particle Syllogistical, or Conclusive, signifying only the sequel of a matter;
Sometime it is Particula, or as they speak in the Schools, Consecutiva; a Particle Syllogistical, or Conclusive, signifying only the sequel of a matter;
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and from the Almighty that he should commit iniquity. Ver. 10. Surely God will not do wickedly, Ver. 12. neither will the Almighty pervert Judgment. Ver. 23. He will not lay upon man more than is right. Again, Chap. 37.23. Touching the Almighty, &c. He will not afflict (i. e.
and from the Almighty that he should commit iniquity. Ver. 10. Surely God will not do wickedly, Ver. 12. neither will the Almighty pervert Judgement. Ver. 23. He will not lay upon man more than is right. Again, Chap. 37.23. Touching the Almighty, etc. He will not afflict (i. e.
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according to right and equity. (Est verum Vitae, Doctrinae, Justitiaeque) Psal. 9.8. He shall judge the World in righteousness, he shall minister judgment to the people in uprightness.
according to right and equity. (Est verum Vitae, Doctrine, Justitiaeque) Psalm 9.8. He shall judge the World in righteousness, he shall minister judgement to the people in uprightness.
when the Note of the Gender is doubled, as in this (for else it should be Gnaulah, not Gnaulathah ) the signification is extended, and something is added thereto.
when the Note of the Gender is doubled, as in this (for Else it should be Gnaulah, not Gnaulathah) the signification is extended, and something is added thereto.
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And the first is taken from the immutable Justice that is in Gods Nature, which seems to be laid down, Psal. 119.137. Righteous art thou, O Lord, and upright are thy judgments.
And the First is taken from the immutable justice that is in God's Nature, which seems to be laid down, Psalm 119.137. Righteous art thou, Oh Lord, and upright Are thy Judgments.
The person we know, specificates and qualifies the action; such as is the one, such is the other. A good Tree, saith our Saviour, Matth. 7. bringeth forth good fruit, nay,
The person we know, specificates and Qualifies the actium; such as is the one, such is the other. A good Tree, Says our Saviour, Matthew 7. brings forth good fruit, nay,
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and which is more, cannot bring forth evil fruit, ver. 18. The Divine Attributes are neither really distinct from the Divine Essence, nor yet from one another; his Mercy is the same with his Justice,
and which is more, cannot bring forth evil fruit, ver. 18. The Divine Attributes Are neither really distinct from the Divine Essence, nor yet from one Another; his Mercy is the same with his justice,
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and both God himself: A man may be a man, and yet be unjust; Justice is not his quid constitutivum: But should the most High be unjust, he could not be God.
and both God himself: A man may be a man, and yet be unjust; justice is not his quid constitutivum: But should the most High be unjust, he could not be God.
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When Joshua, and the Elders of Israel were crying to God in prayer, mark Gods Reply, Get thee up, why lyest thou upon thy face? something else is now to be done;
When joshua, and the Elders of Israel were crying to God in prayer, mark God's Reply, Get thee up, why liest thou upon thy face? something Else is now to be done;
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Israel hath sinned, I am highly provoked, Achan must dye. Though the prayer of the upright be Gods delight; Though prayer be the most acceptable piece of all God's service;
Israel hath sinned, I am highly provoked, achan must die. Though the prayer of the upright be God's delight; Though prayer be the most acceptable piece of all God's service;
The Philosopher being ask't on a time why he laugh'd? answer'd, I see great Thieves lead a little Thief to hanging. And this reason I find laid down, Rom. 3.5, 6. Is God unrighteous, & c? How then shall he judge the World? So Gen. 18.25. Shall not the Judge (saith Abraham ) of all the Earth do right? q. d.
The Philosopher being asked on a time why he laughed? answered, I see great Thieves led a little Thief to hanging. And this reason I find laid down, Rom. 3.5, 6. Is God unrighteous, & c? How then shall he judge the World? So Gen. 18.25. Shall not the Judge (Says Abraham) of all the Earth do right? q. worser.
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according to that Rule, Sublatâ causâ tollitur effectus. But what's the cause of all kind of punishments? The Prophet Jeremy shall tell you, Lam. 3.39. Man suffereth for his sin. And David, Psal. 107.17. Fools, because of their transgressions, and because of their iniquity, are afflicted.
according to that Rule, Sublatâ causâ tollitur effectus. But what's the cause of all kind of punishments? The Prophet Jeremiah shall tell you, Lam. 3.39. Man suffers for his since. And David, Psalm 107.17. Fools, Because of their transgressions, and Because of their iniquity, Are afflicted.
Remove thy sins then, and forsake them, and be washed from them, and let them be unto thee as the waters of Noah, which God hath sworn shall no more go over the Earth;
Remove thy Sins then, and forsake them, and be washed from them, and let them be unto thee as the waters of Noah, which God hath sworn shall no more go over the Earth;
The second Use is for Consolation, and the Consolation of those whose Friends that are dear unto them, are any wayes afflicted, or visited under God's hand. Look into the 14th. Chapter of Ezekiel, the Lord threatning there to smite Jerusalem with a deadly destruction, bringing his four sore judgments (as he calls them) upon it:
The second Use is for Consolation, and the Consolation of those whose Friends that Are dear unto them, Are any ways afflicted, or visited under God's hand. Look into the 14th. Chapter of Ezekielem, the Lord threatening there to smite Jerusalem with a deadly destruction, bringing his four soar Judgments (as he calls them) upon it:
How can I endure, saith Esther, to see the destruction of my people? No, saith God, in the two last verses, They shall be comforted concerning the evil that I will bring upon Jerusalem.
How can I endure, Says Esther, to see the destruction of my people? No, Says God, in the two last Verses, They shall be comforted Concerning the evil that I will bring upon Jerusalem.
And of this last sort is his just and righteous dealing, and process against sinners. The sin, my Brethren, is greatly aggravated, when what is done, is done without cause, no just occasion being given.
And of this last sort is his just and righteous dealing, and process against Sinners. The since, my Brothers, is greatly aggravated, when what is done, is done without cause, no just occasion being given.
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The Assyrian, saith God, oppressed my people; that was ill; nay, and which is worse, without cause, Esay 52.4. A sin too common and Epidemical in these times, wherein Judgment, as our Prophet speaks, Chapter 6. is turned into gall, and the fruit of righteousness into hemlock!
The assyrian, Says God, oppressed my people; that was ill; nay, and which is Worse, without cause, Isaiah 52.4. A since too Common and Epidemical in these times, wherein Judgement, as our Prophet speaks, Chapter 6. is turned into Gall, and the fruit of righteousness into hemlock!
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Or as another Prophet, Esay 59. Judgment is turned away backward, and Justice standeth afar off, Truth is fallen in the streets, and Equity cannot enter.
Or as Another Prophet, Isaiah 59. Judgement is turned away backward, and justice Stands afar off, Truth is fallen in the streets, and Equity cannot enter.
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In any wise to beware of unjust executions and penalties, such as for which there is no cause. An upright Judge looks at the justness of the cause, not at the persons of their Friends, Kinsmen, or Favourites. Personam judicas exuit qui amici induit.
In any wise to beware of unjust executions and penalties, such as for which there is no cause. an upright Judge looks At the justness of the cause, not At the Persons of their Friends, Kinsmen, or Favourites. Personam Judicas Exhale qui Friends induit.
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He is too little a Judge, who is too much a Friend. Justice must run down like a River, saith our Prophet, Chap. 5.24. It must not be pal'd in as a Pond, but must lie open to refresh all comers, rich and poor.
He is too little a Judge, who is too much a Friend. justice must run down like a River, Says our Prophet, Chap. 5.24. It must not be paled in as a Pond, but must lie open to refresh all comers, rich and poor.
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And if not a poor man, much less a rich; for if the person of any should be accepted, certainly in all Equity, the person of the poor doth bespeak pity, rather than the person of the potent; but then see here is a strict Command against this.
And if not a poor man, much less a rich; for if the person of any should be accepted, Certainly in all Equity, the person of the poor does bespeak pity, rather than the person of the potent; but then see Here is a strict Command against this.
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Again, Justice is pictur'd with a balance, to shew that Judges should scan those Causes exactly that are brought before them It was the practice of holy Job, Chap. 29.16. The cause which I knew not, I searched out.
Again, justice is pictured with a balance, to show that Judges should scan those Causes exactly that Are brought before them It was the practice of holy Job, Chap. 29.16. The cause which I knew not, I searched out.
but only, that a Judge should, with all possible pains and patience, hear both Parties, search Writings and Evidences, weigh every Information and Circumstance, examine Witnesses, and not suffer a bold Lawyer to dash plain men out of countenance, though, may be, they cannot give in their Testimony in a fluent language; but (according to their breeding) are only able to lisp out the Truth in a home-spun speech.
but only, that a Judge should, with all possible pains and patience, hear both Parties, search Writings and Evidences, weigh every Information and Circumstance, examine Witnesses, and not suffer a bold Lawyer to dash plain men out of countenance, though, may be, they cannot give in their Testimony in a fluent language; but (according to their breeding) Are only able to lisp out the Truth in a homespun speech.
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And if you read the remainder of this verse, and then afterwards the seventh, you will see three Motives to stir up Judges to this exactness. He said to the Judges, Take heed what you do (now observe) for ye judge not for man,
And if you read the remainder of this verse, and then afterwards the seventh, you will see three Motives to stir up Judges to this exactness. He said to the Judges, Take heed what you do (now observe) for you judge not for man,
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but for the Lord (that's the first) Who is with you in judgment (that's the second) Wherefore now let the fear of the Lord be upon you, take heed and do it;
but for the Lord (that's the First) Who is with you in judgement (that's the second) Wherefore now let the Fear of the Lord be upon you, take heed and do it;
Did you only judge for man, though you should act negligently, injustly, yet you might do it with so much untrivance, as you might come off well e•ough;
Did you only judge for man, though you should act negligently, injustly, yet you might do it with so much untrivance, as you might come off well e•ough;
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Quantascunque tenebras factis tuis superstruxeris, Lib. de Poenitentia. c. 6. Deus lumen est, saith Tertullian. And as God sees what's done amiss; so certainly,
Quantascunque Darkness factis tuis superstruxeris, Lib. de Penitence. c. 6. Deus lumen est, Says Tertullian. And as God sees what's done amiss; so Certainly,
He hath appointed a day ( Cornelius à Lapide, calls it Horizon Temporis & Aeternitatis ) in which he will judge the World in righteousness. Acts 17.31.
He hath appointed a day (Cornelius à Lapide, calls it Horizon Temporis & Aeternitatis) in which he will judge the World in righteousness. Acts 17.31.
stands with attention, stands with power. He takes notice of the whole behaviour of the Judge, all the while he sits upon the Bench; not 〈 ◊ 〉 word, not a smile, not a frown passeth from him, but he observes it.
Stands with attention, Stands with power. He Takes notice of the Whole behaviour of the Judge, all the while he sits upon the Bench; not 〈 ◊ 〉 word, not a smile, not a frown passes from him, but he observes it.
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God is really present in these Courts of Justice. In Eccles. 8.10. The •eat of Judicature is called the place of the ••ly. I saw the wicked buried, who had •ome and gone from the place of the holy. •agnin renders it à loco sancto, from the •oly place.
God is really present in these Courts of justice. In Eccles. 8.10. The •eat of Judicature is called the place of the ••ly. I saw the wicked buried, who had •ome and gone from the place of the holy. •agnin renders it à loco sancto, from the •oly place.
The Rabbins (as Buxtorf tells ••s) put Makom, which signifies •lace, amongst the Names of God. ••thner brings them expounding that Text in Esther 4.14. Deli•erance shall arise to the Jews from another place, i. e.
The Rabbis (as Buxtorf tells ••s) put Makom, which signifies •lace, among the Names of God. ••thner brings them expounding that Text in Esther 4.14. Deli•erance shall arise to the jews from Another place, i. e.
•t though we cannot go from Gods Spirit, or flee from his presence, because he is present everywhere, yet in his own Court• and in yours he is present more eminently, and more perspicuously.
•t though we cannot go from God's Spirit, or flee from his presence, Because he is present everywhere, yet in his own Court• and in yours he is present more eminently, and more perspicuously.
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When the AEthiopian Judges were set in their Seats of Judicature, certain empty Chairs were set at the upper end of their Consistories, wherein they imagined the Holy Angels came to sit:
When the aethiopian Judges were Set in their Seats of Judicature, certain empty Chairs were Set At the upper end of their Consistories, wherein they imagined the Holy Angels Come to fit:
Hoc judicium animos ad vigilantiam, & reverentiam inflecteret, saith Quintus Pius. This they thought (and so it ought) would work an awe and fear in their Magistrates;
Hoc judicium Animos ad vigilantiam, & reverentiam inflecteret, Says Quintus Pius. This they Thought (and so it ought) would work an awe and Fear in their Magistrates;
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a resolution and care in them to do Justice exactly. He who is greater than any of the Cherubins, or Seraphins; He whose Center is everywhere, and Circumference nowhere;
a resolution and care in them to do justice exactly. He who is greater than any of the Cherubim, or Seraphim; He whose Centre is everywhere, and Circumference nowhere;
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3. Judges ought diligently to look to the justness of the cause, because there is no iniquity with our God, no (NONLATINALPHABET) not injustice, so the Seventy; therefore let there be none in you. Non tam mei quam •ei estis Vicarii, &c. as C. à Lapide. You are not so much the Deputy of the King, •s of the King of Kings. As therefore the Lord is righteous in all his wayes,
3. Judges ought diligently to look to the justness of the cause, Because there is no iniquity with our God, not () not injustice, so the Seventy; Therefore let there be none in you. Non tam mei quam •ei Ye are Vicarii, etc. as C. à Lapide. You Are not so much the Deputy of the King, •s of the King of Kings. As Therefore the Lord is righteous in all his ways,
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I have only given •ou the same: And I beseech you, my LORD, remember, 1. That you judge not 〈 ◊ 〉 Man, but for the Lord. 2. That God •s with you in Judgment. 3. That there 〈 ◊ 〉 no injustice in the Lord your God.
I have only given •ou the same: And I beseech you, my LORD, Remember, 1. That you judge not 〈 ◊ 〉 Man, but for the Lord. 2. That God •s with you in Judgement. 3. That there 〈 ◊ 〉 no injustice in the Lord your God.
Take not Fees of both sides, Demosthenes said to one of his Fellow-Lawyers, that brag'd he had receiv'd 〈 ◊ 〉 Talent for his Pleading, Tush, Fool, I ha•• more for holding my Peace.
Take not Fees of both sides, Demosthenes said to one of his Fellow-Lawyers, that bragged he had received 〈 ◊ 〉 Talon for his Pleading, Tush, Fool, I ha•• more for holding my Peace.
Some Lawyers sell their very silence at a great rate; but would they deal uprightly, it would be more for their advantage. Some write of the Ostriches feather, that it will in time moult and consume all the feathers in the T•• wherein it is put.
some Lawyers fell their very silence At a great rate; but would they deal uprightly, it would be more for their advantage. some writ of the Ostriches feather, that it will in time moult and consume all the Feathers in the T•• wherein it is put.
You may indeed, by playing Jack-a-both-sides, or by being for any side, right or wrong, heap up an Estate suddenly; but it will neither do you, nor yours, any great good;
You may indeed, by playing Jack-a-both-sides, or by being for any side, right or wrong, heap up an Estate suddenly; but it will neither do you, nor yours, any great good;
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for it will not be permanent. An inheritance may be hastily gotten at the beginning; but the end thereof shall not be blessed, Prov. 20.21. 3. This Exhortation doth extend it self unto Jurors, they are also to take heed of wrong-doing.
for it will not be permanent. an inheritance may be hastily got At the beginning; but the end thereof shall not be blessed, Curae 20.21. 3. This Exhortation does extend it self unto Jurors, they Are also to take heed of wrongdoing.
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or coy'd in by him, to bring in an unjust Verdict, but act according to your Consciences. Sheep will follow the first, qua itur, non quà eundum, whether it be right or wrong;
or coyed in by him, to bring in an unjust Verdict, but act according to your Consciences. Sheep will follow the First, qua itur, non quà eundum, whither it be right or wrong;
If these be wanting, it is not an Oath, but Perjury. The Prophet Zachary saw a flying Roll, and in it a curse written against Thieves and Swearers, such as swear rashly and falsly, Zach. 5.3, 4. The curse of God will follow thee to thy house, it is impossible to over-run it,
If these be wanting, it is not an Oath, but Perjury. The Prophet Zachary saw a flying Roll, and in it a curse written against Thieves and Swearers, such as swear rashly and falsely, Zach 5.3, 4. The curse of God will follow thee to thy house, it is impossible to overrun it,
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Alas, it is not all this, nor greater things than these, thou possibly may'st gain by forswearing thy self, that can lie in balance against the displeasure of Almighty God. Though thou couldest gain the whole World for thy Perjury, thou wouldest,
Alas, it is not all this, nor greater things than these, thou possibly Mayest gain by forswearing thy self, that can lie in balance against the displeasure of Almighty God. Though thou Couldst gain the Whole World for thy Perjury, thou Wouldst,
For what shall it profit a man, •f he shall gain the whole World, and lose •is own soul? Mark 8.36. These four, Judges, Lawyers, Jurors, Witnesses are in •he first place, more particularly concern'd 〈 ◊ 〉 this Use of Exhortation.
For what shall it profit a man, •f he shall gain the Whole World, and loose •is own soul? Mark 8.36. These four, Judges, Lawyers, Jurors, Witnesses Are in •he First place, more particularly concerned 〈 ◊ 〉 this Use of Exhortation.
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This hath been the constant practice of all •e Saints of God in Scripture, as St. Au•stine observes upon Psal. 145. Omnes •ncti in tribulationibus constituti, non de••runt Deo injustitiam, &c. The Lord is •ighteous (saith the Church in the Lamen••tions ) Chap. 1.18. for I have rebelled •gainst his Commandment.
This hath been the constant practice of all •e Saints of God in Scripture, as Saint Au•stine observes upon Psalm 145. Omnes •ncti in tribulationibus constituti, non de••runt God injustitiam, etc. The Lord is •ighteous (Says the Church in the Lamen••tions) Chap. 1.18. for I have rebelled •gainst his Commandment.
and blush to lift up my face to thee, for our iniquities are incrcas•• over our head, Ezra 9.6. and our trespass is grown up unto the Heavens, Chap. 9.6.
and blush to lift up my face to thee, for our iniquities Are incrcas•• over our head, Ezra 9.6. and our trespass is grown up unto the Heavens, Chap. 9.6.
Howbeit, saith Nehemiah, Thou art just in all that is brought upon us; for thou hast done right, but we have done wickedly. Chap. 9.33. I know, O Lord, that thy judgments are right, saith David, and that thou in faithfulness hast afflicted me, Psal. 119.75. Again, Righteous art thou, O Lord, Ver. 137. and upright are thy judgments, ver. 137. Or as it is in the Original, upright is thy judgments.
Howbeit, Says Nehemiah, Thou art just in all that is brought upon us; for thou hast done right, but we have done wickedly. Chap. 9.33. I know, Oh Lord, that thy Judgments Are right, Says David, and that thou in faithfulness hast afflicted me, Psalm 119.75. Again, Righteous art thou, Oh Lord, Ver. 137. and upright Are thy Judgments, ver. 137. Or as it is in the Original, upright is thy Judgments.
To shew that every one of his judgments is upright; and so David confessed (for when a Verb singular is join'd with a Substantive plural, i• notes a distribution ) Again, Psal. 51.4 Against thee only have I sinned,
To show that every one of his Judgments is upright; and so David confessed (for when a Verb singular is joined with a Substantive plural, i• notes a distribution) Again, Psalm 51.4 Against thee only have I sinned,
Quae venit indignè poena dolenda venit. If all punishments be deserved, never any unjustly inflicted, then they must be patiently endured. Micah 7.9. I will bear, saith the Church, the indignation of the Lord, because I have sinned against him. q. 〈 ◊ 〉.
Quae venit indignè poena dolenda venit. If all punishments be deserved, never any unjustly inflicted, then they must be patiently endured. micah 7.9. I will bear, Says the Church, the Indignation of the Lord, Because I have sinned against him. q. 〈 ◊ 〉.
withheld the rain from them, when there was yet three Months to Harvest; and caus'd it to rain upon one City, and not upon another, so as two or three Cities wandered to one City, to drink water.
withheld the rain from them, when there was yet three Months to Harvest; and caused it to rain upon one city, and not upon Another, so as two or three Cities wandered to one city, to drink water.
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as I told you) a sorer punishment than all the rest, to see if yet at last their uncircumcised hearts would be humbled, and they would accept of the punishment of their iniquity, and return unto him. The Deduction thence is obvious.
as I told you) a Sorer punishment than all the rest, to see if yet At last their uncircumcised hearts would be humbled, and they would accept of the punishment of their iniquity, and return unto him. The Deduction thence is obvious.
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pricking and goring him with their stings. Or as Tamerlane, to obtain that famous Victory over Bajazet the Great Turk with his numerous Host, used this Policy;
pricking and goring him with their stings. Or as Tamerlane, to obtain that famous Victory over Bajazet the Great Turk with his numerous Host, used this Policy;
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Divided his Army into three Bands, not suffering them all to fight at once, but first set upon him with one Division, and when the fury of that was spent, retired them,
Divided his Army into three Bans, not suffering them all to fight At once, but First Set upon him with one Division, and when the fury of that was spent, retired them,
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but proceeds by degrees; first inflicting lesser and more mild, then sorer, after that, if they do not prevail, yet sorer than they, still coming upon them,
but proceeds by Degrees; First inflicting lesser and more mild, then Sorer, After that, if they do not prevail, yet Sorer than they, still coming upon them,
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and hast given us such deliverance as this, should we again break thy Commandments, &c. wouldest thou not be angry with us, till thou hadst consumed us,
and hast given us such deliverance as this, should we again break thy commandments, etc. Wouldst thou not be angry with us, till thou Hadst consumed us,
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In the mouth of two or three Witnesses, shall every word be established; observe therefore two places more: John 5.14. Thou art made whole, saith our Saviour to him he had heal'd of his infirmity, which he had had Eight and thirty years, Sin no more, least a worse thing come unto thee. q. d.
In the Mouth of two or three Witnesses, shall every word be established; observe Therefore two places more: John 5.14. Thou art made Whole, Says our Saviour to him he had healed of his infirmity, which he had had Eight and thirty Years, since no more, lest a Worse thing come unto thee. q. worser.
Thou art of purer eyes thon to behold evil, and canst not look on iniquity, &c. And therefore punishes, not surceasing, till men surcease, and forsake their iniquities.
Thou art of Purer eyes thon to behold evil, and Canst not look on iniquity, etc. And Therefore Punishes, not surceasing, till men surcease, and forsake their iniquities.
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This is it which God said, Psal. 68.21. God shall wound the head of his Enemies, and the hairy scalp of such a one as goeth on still in his trespasses.
This is it which God said, Psalm 68.21. God shall wound the head of his Enemies, and the hairy scalp of such a one as Goes on still in his Trespasses.
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The fourth and last Reason, is taken from the end of all punishments, which is nothing else but to bring us by Repentance unto God, Heb. 12.10. Our Fathers in the flesh correct us, &c. but he (mark now) for our profit, that we might be partakers of his holiness.
The fourth and last Reason, is taken from the end of all punishments, which is nothing Else but to bring us by Repentance unto God, Hebrew 12.10. Our Father's in the Flesh correct us, etc. but he (mark now) for our profit, that we might be partakers of his holiness.
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even as a Messenger will not depart, till he have an answer of his Errand, but continues, and that with more vehemency and importunity, if it be deferred.
even as a Messenger will not depart, till he have an answer of his Errand, but continues, and that with more vehemency and importunity, if it be deferred.
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First, To all in general, teaching them, that (since God, when lesser punishments will not serve the turn, will inflict greater) God hath variety, multiplicity of punishments. He is not like a Wasp, that hath but one sting;
First, To all in general, teaching them, that (since God, when lesser punishments will not serve the turn, will inflict greater) God hath variety, Multiplicity of punishments. He is not like a Wasp, that hath but one sting;
& infinitus in •ustitia, sicut & misericordia, multus ad ig•oscendum, multus ad ulciscendum: God is great and infinite in Justice, as well as in Mercy;
& Infinite in •ustitia, sicut & misericordia, Multus ad ig•oscendum, Multus ad ulciscendum: God is great and infinite in justice, as well as in Mercy;
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much in pardoning, much in punishing. Wherefore it behoves us to fear and tremble, not daring in any wise to offend him, as the Apostle makes the consequence, Heb. 12.28.
much in pardoning, much in punishing. Wherefore it behoves us to Fear and tremble, not daring in any wise to offend him, as the Apostle makes the consequence, Hebrew 12.28.
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Secondly, The Use of Instruction doth extend it self to some more especially in particular, as Judges, Justices, and all that are in Authority, teaching them, that (since God,
Secondly, The Use of Instruction does extend it self to Some more especially in particular, as Judges, Justices, and all that Are in authority, teaching them, that (since God,
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when lesser, &c. ) they are to rise in their punishments, as offenders rise in their wickedness; if a frown will not serve the turn, they must take the Rod; and if that will not prevail, they must use the Rope. God proportions his punishments to mens offences; and as they add sin unto sin, till at length the measure of their iniquity becomes full; so he adds one drop of anger to another, till the Vials of his wrath become full. His wrath and their sins come to their height at the very same time,
when lesser, etc.) they Are to rise in their punishments, as offenders rise in their wickedness; if a frown will not serve the turn, they must take the Rod; and if that will not prevail, they must use the Rope. God proportions his punishments to men's offences; and as they add since unto since, till At length the measure of their iniquity becomes full; so he adds one drop of anger to Another, till the Vials of his wrath become full. His wrath and their Sins come to their height At the very same time,
God will not punish sinners beyond their deserts; little lesser sins, shall have little punishments. I know indeed that to think any sin little, is no little sin;
God will not Punish Sinners beyond their deserts; little lesser Sins, shall have little punishments. I know indeed that to think any sin little, is no little sin;
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yet some sins are greater than others, and God alwayes inflicts the greatest punishments upon the greatest sins. As God by our Prophet in my Text, threatens to inflict a most grievous punishment upon the Israelites; so he tells them by him, that they were guilty of most heinous transgressions, Amos 5.12. I know (saith God) your manifold transgressions, and •our mighty sins.
yet Some Sins Are greater than Others, and God always inflicts the greatest punishments upon the greatest Sins. As God by our Prophet in my Text, threatens to inflict a most grievous punishment upon the Israelites; so he tells them by him, that they were guilty of most heinous transgressions, Amos 5.12. I know (Says God) your manifold transgressions, and •our mighty Sins.
as it may appear very plainly •y that prayer of his, in Psal. 51.8. Make •e to hear joy and gladness, that the Bones •hich thou hast broken may rejoyce.
as it may appear very plainly •y that prayer of his, in Psalm 51.8. Make •e to hear joy and gladness, that the Bones •hich thou hast broken may rejoice.
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They should punish Malefactours according to their Crimes, but they are not to plague them beyond the measure of their Offences. I cannot commend Draco 's Laws, which are said to be writ in blood, because (as A. Gellius saith) whatsoever the offence was, they were to dye that offended.
They should Punish Malefactors according to their Crimes, but they Are not to plague them beyond the measure of their Offences. I cannot commend Draco is Laws, which Are said to be writ in blood, Because (as A. Gellius Says) whatsoever the offence was, they were to die that offended.
Let a Judge be delighted with the execution of Justice, not with the infliction of Punishment; in that the Lord delights, not in this, Jer. 9.24. Ferina rabies est sanguine & vulneribus gandere, saith Seneca: Illos crudeles vocabo, qui puniendi causam habent, modum non habent.
Let a Judge be delighted with the execution of justice, not with the infliction of Punishment; in that the Lord delights, not in this, Jer. 9.24. Ferina rabies est sanguine & vulneribus gander, Says Senecca: Illos crudeles vocabo, qui puniendi Causam habent, modum non habent.
Here is •ariety of punishments, all offenders must •ot suffer alike. We have Stocks for Va•rants Whips for Harlots, Ropes for Felons, Gallows for Murtherers. And as God, when •sser punishments will not serve the turn, •oth inflict severer; so may you, nay, so must you;
Here is •ariety of punishments, all offenders must •ot suffer alike. We have Stocks for Va•rants Whips for Harlots, Ropes for Felons, Gallows for Murderers. And as God, when •sser punishments will not serve the turn, •oth inflict severer; so may you, nay, so must you;
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When at any •ime the hand of God is upon us, in any •easure, to make our peace with him by re•entance, lest by the neglect of the same, we procure greater evil unto our selves.
When At any •ime the hand of God is upon us, in any •easure, to make our peace with him by re•entance, lest by the neglect of the same, we procure greater evil unto our selves.
Surely it is meet to be said unto God, I have •orn chastisement, I will not offend any more, Job 34.31. One would think that this, viz, that else we shall procure greater evil unto our selves, were motive strong enough, every one being willing to avoid punishment;
Surely it is meet to be said unto God, I have •orn chastisement, I will not offend any more, Job 34.31. One would think that this, videlicet, that Else we shall procure greater evil unto our selves, were motive strong enough, every one being willing to avoid punishment;
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A prudent man foreseeth the evil (dangers that are imminent) and hideth himself (endeavoureth to prevent and escape them) but the simple (or a silly Fellow, the same word being so translated, Hos. 7.11.) passeth on (goeth on still in his sin) and is punished. Now there is no man can endure to be counted a Fool. Women, saith the French Proverb, cannot endure to be counted hard-favoured,
A prudent man Foreseeth the evil (dangers that Are imminent) and Hideth himself (endeavoureth to prevent and escape them) but the simple (or a silly Fellow, the same word being so translated, Hos. 7.11.) passes on (Goes on still in his since) and is punished. Now there is no man can endure to be counted a Fool. Women, Says the French Proverb, cannot endure to be counted hard-favoured,
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refuseth occasions whereby he should be brought to Repentance, and obstinately resolves to persist still, and go on in his wickedness. Again, Esay 26.11. Lord, saith the Prophet, (speaking of the wicked, whom he mentions in the former verse ) when thy hand ( viz. of judgment) is lifted up, they will not see, i. e.
Refuseth occasions whereby he should be brought to Repentance, and obstinately resolves to persist still, and go on in his wickedness. Again, Isaiah 26.11. Lord, Says the Prophet, (speaking of the wicked, whom he mentions in the former verse) when thy hand (viz. of judgement) is lifted up, they will not see, i. e.
take notice of the same, to make an holy use thereof, and thereby be brought to Repentance. Now there's none likewise would be accounted a wicked man, not the wickedest man,
take notice of the same, to make an holy use thereof, and thereby be brought to Repentance. Now there's none likewise would be accounted a wicked man, not the wickedest man,
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and most profane that lives, would be accounted so by his good-will, it being Nomen abominandi ominis, as Atrius Umber was antiently among the Romanes.
and most profane that lives, would be accounted so by his goodwill, it being Nome abominandi ominis, as Atrius Umber was anciently among the Romans.
but also greatly grieves, and displeases God, Esay 63.10. His people being afflicted, would not repent, but rebelled and vex't, its said, his holy Spirit; no small thing.
but also greatly grieves, and displeases God, Isaiah 63.10. His people being afflicted, would not Repent, but rebelled and vexed, its said, his holy Spirit; no small thing.
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Nepthali being satisfied with the Lords favour, was full of blessing, Deut. 33.23. David prefers it before all worldly good, Psal. 4.6. There be many that say, Who will shew us any good? Lord, lift thou up the light of thy countenance upon us (that's better than all.) Nay!
Naphtali being satisfied with the lords favour, was full of blessing, Deuteronomy 33.23. David prefers it before all worldly good, Psalm 4.6. There be many that say, Who will show us any good? Lord, lift thou up the Light of thy countenance upon us (that's better than all.) Nay!
Thy favour, saith he, is better than life. And if his favour be such, by the Rule of Contraries, what is his displeasure, but full of cursing, worse than any evil in the World,
Thy favour, Says he, is better than life. And if his favour be such, by the Rule of Contraries, what is his displeasure, but full of cursing, Worse than any evil in the World,
yea than death it self? How then dare we by our contumacious demeanours, and obstinacy in sin• provoke Almighty God? since to do so 〈 ◊ 〉 a part of folly, an infallible symptome and character of a wicked man;
yea than death it self? How then Dare we by our contumacious demeanours, and obstinacy in sin• provoke Almighty God? since to do so 〈 ◊ 〉 a part of folly, an infallible Symptom and character of a wicked man;
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nay (which is more) it greatly grieves and displeases him, whose smiles are Heaven, and whose frowns are Hell. And here I might put a period to these words,
nay (which is more) it greatly grieves and displeases him, whose smiles Are Heaven, and whose frowns Are Hell. And Here I might put a Period to these words,
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It is St. Chrysostom 's similitude, Hom. 35. in Johan. As they which dig for Gold, having found the Mine, follow every little vein that goes from it, the commodity being so precious, that not the least part of it is to be lost;
It is Saint Chrysostom is similitude, Hom. 35. in John. As they which dig for Gold, having found the Mine, follow every little vein that Goes from it, the commodity being so precious, that not the least part of it is to be lost;
If he bring the Sword upon a Land, his Watchman shall •low the Trumpet, to give the people warning, Ezek. 33. For he will do nothing, but he will reveal the same beforehand to his servants the Prophets; as it is in this Prophesie of Amos, Chap. 3.7. Jerusalem you know, before its destruction by Titus, had Seventy Weeks warning, i. e. Seventy Weeks of Years, which amount to Four hundred and ninety years, reckoning Seventy times seven Years;
If he bring the Sword upon a Land, his Watchman shall •low the Trumpet, to give the people warning, Ezekiel 33. For he will do nothing, but he will reveal the same beforehand to his Servants the prophets; as it is in this Prophesy of Amos, Chap. 3.7. Jerusalem you know, before its destruction by Titus, had Seventy Weeks warning, i. e. Seventy Weeks of years, which amount to Four hundred and ninety Years, reckoning Seventy times seven years;
for God hath given Us warning, not only by the voyce of his servants, but he hath also spoken to us in that storm of WAR, (which now through God's mercy is blown over) by the roaring voyce of the Cannon; we have heard the confused noise of War, and the pransings — the pransings of the Horses; we have seen the bright Sword, and the glittering Spear, and a multitude of slain, and a great number of carkasses,
for God hath given Us warning, not only by the voice of his Servants, but he hath also spoken to us in that storm of WAR, (which now through God's mercy is blown over) by the roaring voice of the Cannon; we have herd the confused noise of War, and the prancings — the prancings of the Horses; we have seen the bright Sword, and the glittering Spear, and a multitude of slave, and a great number of carcases,
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and garments rolled in blood, and God (after that unnatural issue, had held us longer than the issue of blood had held the diseased woman, Matth. 9.20.) did at last by the Thrice-happy Return of our most Gracious SOVERAIGN, make us perfectly whole; and therefore let those warnings which we have had already, serve our turns;
and garments rolled in blood, and God (After that unnatural issue, had held us longer than the issue of blood had held the diseased woman, Matthew 9.20.) did At last by the Thrice-happy Return of our most Gracious SOVEREIGN, make us perfectly Whole; and Therefore let those Warnings which we have had already, serve our turns;
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Deliver my soul, saith David, from the wicked, which is thy Sword, from men which are thy hand, O Lord, the men of the World, Psal. 17.13, 14. They are his Instruments, which may teach us in all our afflictions to acknowledge him, and humble our selves before him, not being carried with impatience after the instruments, means and occasions of them,
Deliver my soul, Says David, from the wicked, which is thy Sword, from men which Are thy hand, Oh Lord, the men of the World, Psalm 17.13, 14. They Are his Instruments, which may teach us in all our afflictions to acknowledge him, and humble our selves before him, not being carried with impatience After the Instruments, means and occasions of them,
3. In respect of our selves among our selves, teaching us to be at one, and so make up three by unity; one in Faith, one in Profession, one in mutual Love and Charity; one in Doctrine, one in Government, and that the best.
3. In respect of our selves among our selves, teaching us to be At one, and so make up three by unity; one in Faith, one in Profession, one in mutual Love and Charity; one in Doctrine, one in Government, and that the best.
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For as Monarchy is the best Government in a Commonwealth, so is Episcopacy in the Church. Some indeed, in the late Confused and Factious Times, (blanching it over with the specious Titles of Christs Government, Scepter and Kingdom ) did endeavout to establish the Presbyterian Government amongst us,
For as Monarchy is the best Government in a Commonwealth, so is Episcopacy in the Church. some indeed, in the late Confused and Factious Times, (blanching it over with the specious Titles of Christ Government, Sceptre and Kingdom) did endeavour to establish the Presbyterian Government among us,
for sure I am, had their ambitious imagination prospered, the poor Church should have been inforc't to play at an unequal game, for she would have lost all by the elder - hand.
for sure I am, had their ambitious imagination prospered, the poor Church should have been enforced to play At an unequal game, for she would have lost all by the elder - hand.
That whensoever in the Writings of the Prophets, the Ten Tribes are understood, they are set forth by some of these names, Ephraim, Samaria, Jezreel, Joseph, Bethel, Bethaven, Israel, and sometimes Jacob; but when the Two Tribes, they are called Judah, Jerusalem, Benjamin, the house of David, Israel again, and sometimes Jacob:
That whensoever in the Writings of the prophets, the Ten Tribes Are understood, they Are Set forth by Some of these names, Ephraim, Samaria, Jezrael, Joseph, Bethel, Bethaven, Israel, and sometime Jacob; but when the Two Tribes, they Are called Judah, Jerusalem, Benjamin, the house of David, Israel again, and sometime Jacob:
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So then choose you whether by Israel here, you will understand the Kingdom of Israel consisting of the Ten Tribes, or all the Twelve Tribes, and take in the Kingdom of Judah also, choose you whether, I say.
So then choose you whither by Israel Here, you will understand the Kingdom of Israel consisting of the Ten Tribes, or all the Twelve Tribes, and take in the Kingdom of Judah also, choose you whither, I say.
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Israel is threatned, a people ennobled with many singular and excellent Prerogatives; for to them, saith the Apostle, pertain'd the Adoption, and the Glory, and the Covenants, and the giving of the Law, and the Service of God, and the Promises, Rom. 9.4. from which all other Nations were excluded. In Jurie only God being known, and his Name great in Israel; at Salem his Tabernacle, and his dwelling place in Sion, Psal. 76. whereupon observe:
Israel is threatened, a people ennobled with many singular and excellent Prerogatives; for to them, Says the Apostle, pertained the Adoption, and the Glory, and the Covenants, and the giving of the Law, and the Service of God, and the Promises, Rom. 9.4. from which all other nations were excluded. In Jury only God being known, and his Name great in Israel; At Salem his Tabernacle, and his Dwelling place in Sion, Psalm 76. whereupon observe:
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A good Lesson for us to take out (even us of this Kingdom ) who for outward Priviledges and Prerogatives, surpass (I may aver) all Nations of the World.
A good lesson for us to take out (even us of this Kingdom) who for outward Privileges and Prerogatives, surpass (I may aver) all nations of the World.
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The Sun of Righteousness shining more resplendently in our Horizon, and the dayspring from on high, through the tender mercy of God having visited us with greatest light.
The Sun of Righteousness shining more resplendently in our Horizon, and the dayspring from on high, through the tender mercy of God having visited us with greatest Light.
The Pope scoffingly told an English Gentleman in the midst of our greatest Confusions, That our ENGLAND was the Land of Wonders, because we changed our Religion once a Month, and our Government once a Week. But now it may be said,
The Pope scoffingly told an English Gentleman in the midst of our greatest Confusions, That our ENGLAND was the Land of Wonders, Because we changed our Religion once a Monn, and our Government once a Week. But now it may be said,
and that truly, That ENGLAND is indeed a Land of Wonders, for all those Changes through the over-ruling Providence of him that changeth not, hath brought about that most Royal Exchange, the restoring of that Government, which we hope will never change:
and that truly, That ENGLAND is indeed a Land of Wonders, for all those Changes through the overruling Providence of him that changes not, hath brought about that most Royal Exchange, the restoring of that Government, which we hope will never change:
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for all that, Gods judgments against a Nation may be prevented, viz. when condign punishments are inflicted upon such Notorious Malefactors. God may pardon all,
for all that, God's Judgments against a nation may be prevented, viz. when condign punishments Are inflicted upon such Notorious Malefactors. God may pardon all,
you by the Sword, nor we by the Word, can make men good; yet do but punish offenders for being bad, and you may by that means, preserve the Nation from Gods judgments.
you by the Sword, nor we by the Word, can make men good; yet do but Punish offenders for being bad, and you may by that means, preserve the nation from God's Judgments.
Gods Ministers are to beat down sin, but they never do it so effectually, as when the Civil Magistrates are pleased to lend them their helping hand. And I know you will readily give up your best assistance to beat down every sin.
God's Ministers Are to beatrice down since, but they never do it so effectually, as when the Civil Magistrates Are pleased to lend them their helping hand. And I know you will readily give up your best assistance to beatrice down every since.
I shall only at present, beg of you to help us to suppress, or justly punish Schism, Swearing, Prophanation of the Lords day, and (that most beastly sin of) Drunkenness, which I take to be the chief.
I shall only At present, beg of you to help us to suppress, or justly Punish Schism, Swearing, Profanation of the lords day, and (that most beastly since of) drunkenness, which I take to be the chief.
First at Gods Commandment, and then at two of the Kings Proclamations (the one against vitious, debauch'd and profane persons, the other for the observation of the Lords day ) and then I am sure, you will be more ready to help •s against all these four enormities.
First At God's Commandment, and then At two of the Kings Proclamations (the one against vicious, debauched and profane Persons, the other for the observation of the lords day) and then I am sure, you will be more ready to help •s against all these four enormities.
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And first, my LORD, and you Gentlemen of the Magistracy, be pleased to help us against Schism; With holy Polycarp may we •ay, Good God! NONLATINALPHABET. &c. Unto •hat times hast thou reserved us, that we should live to see such Separations, Divisions, such cursed Heresies, and horrible Blasphemies! In these late distracted Times, (I tremble to speak it) there was so many Congregations,
And First, my LORD, and you Gentlemen of the Magistracy, be pleased to help us against Schism; With holy Polycarp may we •ay, Good God!. etc. Unto •hat times hast thou reserved us, that we should live to see such Separations, Divisions, such cursed Heresies, and horrible Blasphemies! In these late distracted Times, (I tremble to speak it) there was so many Congregations,
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so many Distractions, so many Companies, so many rents in Christs Coat, so many Churches, so many Sects, yea more than so, Quot capita, tot Schismata, as St. Hierom saith;
so many Distractions, so many Companies, so many rends in Christ Coat, so many Churches, so many Sects, yea more than so, Quot capita, tot Schismata, as Saint Hieronymus Says;
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Gods inheritance being like Jeremy 's Bird, a Bird of divers colours, Jer. 12.9. When there was no King in our Israel, Faction multiply'd without all measure.
God's inheritance being like Jeremiah is Bird, a Bird of diverse colours, Jer. 12.9. When there was no King in our Israel, Faction multiplied without all measure.
Schismaticks are still so numerous, that if we should ask them their name, questionless they must answer as the Devil did, Mark 5.9. our name is Legion, for we are many.
Schismatics Are still so numerous, that if we should ask them their name, questionless they must answer as the devil did, Mark 5.9. our name is Legion, for we Are many.
I beseech you therefore, my LORD, and you Gentlemen of the Magistracy, help us against this many-headed Monster, for it is not fit that the Enemies of God, and his Church, should be spared.
I beseech you Therefore, my LORD, and you Gentlemen of the Magistracy, help us against this manyheaded Monster, for it is not fit that the Enemies of God, and his Church, should be spared.
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It was the Decree of Nebuchadnezzar a Heathen Magistrate, That whosoever should speak amiss (mark it) but speak •miss of the god of Shadrach, shall be cut 〈 ◊ 〉 pieces,
It was the decree of Nebuchadnezzar a Heathen Magistrate, That whosoever should speak amiss (mark it) but speak •miss of the god of Shadrach, shall be Cut 〈 ◊ 〉 Pieces,
Or if his zeal be thought less according to knowledge, as being but a Heathen, yet that of God himself by Mo•s, Deut. 13. If thy brother, Deut. 13.6.
Or if his zeal be Thought less according to knowledge, as being but a Heathen, yet that of God himself by Mo•s, Deuteronomy 13. If thy brother, Deuteronomy 13.6.
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or thy friend, which 〈 ◊ 〉 as thine own soul, entice thee secretly, Ver. 8. saying, Let us go and serve other gods, &c. ••u shalt not consent unto him,
or thy friend, which 〈 ◊ 〉 as thine own soul, entice thee secretly, Ver. 8. saying, Let us go and serve other God's, etc. ••u shalt not consent unto him,
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But thou shalt surely kill him, &c. This, I say, unrepeal'd, may chal•age its first Authority (where the more ••eral Rules of Christian Prudence dispense not with it) That wilful and incorrigible Apostacy in Fundamentals, and the Ringleaders especially thereunto, are to be severely chastis'd.
But thou shalt surely kill him, etc. This, I say, unrepealed, may chal•age its First authority (where the more ••eral Rules of Christian Prudence dispense not with it) That wilful and incorrigible Apostasy in Fundamentals, and the Ringleaders especially thereunto, Are to be severely chastised.
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And for this (were there no other reason to be given, yet) this were sufficient, That the Reasons of State are not to be pry'd into by private persons.
And for this (were there no other reason to be given, yet) this were sufficient, That the Reasons of State Are not to be pried into by private Persons.
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May be the higher powers see and know, That if Heretiques were cut off with the Sword of Justice, the more they would grow. I know they are Thorns, and our Church is as a Lilly amongst them, Cant. 2.2.
May be the higher Powers see and know, That if Heretics were Cut off with the Sword of justice, the more they would grow. I know they Are Thorns, and our Church is as a Lily among them, Cant 2.2.
and a Father tells us, that not only Christianitas, but even haeresis mortibus crescit, the more they are pruned, the more they spring. Yet though it be not convenient to punish them with death, I beseech your Lordship to give it in charge that the Laws enacted against Turbulent Separatists of all sorts, may for the future be strictly executed; for hitherto in many places, those Laws have been as so many golden Swords put into wither'd hands.
and a Father tells us, that not only Christianitas, but even Heresy mortibus crescit, the more they Are pruned, the more they spring. Yet though it be not convenient to Punish them with death, I beseech your Lordship to give it in charge that the Laws enacted against Turbulent Separatists of all sorts, may for the future be strictly executed; for hitherto in many places, those Laws have been as so many golden Swords put into withered hands.
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for if that plea may serve for a perpetual protecti•n, it is absolutely impossible to have any perfect settlement either in Church or State. P. Martyr in 1 Sam. 23. Non semper infirmis cedendum est;
for if that plea may serve for a perpetual protecti•n, it is absolutely impossible to have any perfect settlement either in Church or State. P. Martyr in 1 Sam. 23. Non semper infirmis cedendum est;
so blameless, that they might well, •f it were possible, deceive the very Elect. But we must distinguish between Samuel •nd the Devil in his Mantle. We read of Volves that shall come in sheep's cloath•ng,
so blameless, that they might well, •f it were possible, deceive the very Elect. But we must distinguish between Samuel •nd the devil in his Mantle. We read of Volves that shall come in sheep's cloath•ng,
Remember the Church, and the •eace of the Church the Coat of Christ, nay, the body of Christ. And Nulla charitas ad eam charitatem qua obstringimur Ecclesiae.
remember the Church, and the •eace of the Church the Coat of christ, nay, the body of christ. And Nulla charitas ad eam charitatem qua obstringimur Ecclesiae.
I would they were even cut off that trouble you, was the zealous wish of St. Paul in this case, Gal. 5.12. i. e. that they were Excommunicated, saith the learned Dr. Hammon upon the place. But alas!
I would they were even Cut off that trouble you, was the zealous wish of Saint Paul in this case, Gal. 5.12. i. e. that they were Excommunicated, Says the learned Dr. Hammon upon the place. But alas!
and by the holiness of our Lives. We carry the Message of Christ in our mouths, let us have his Image in our hearts. A little Crime in a Minister, is a great offence.
and by the holiness of our Lives. We carry the Message of christ in our mouths, let us have his Image in our hearts. A little Crime in a Minister, is a great offence.
2. My LORD, and you Gentlemen of the Magistracy, be pleased to help us against Swearing, 'tis a very grievous sin. Because of swearing the land mourneth, Jer. 23.10.
2. My LORD, and you Gentlemen of the Magistracy, be pleased to help us against Swearing, it's a very grievous since. Because of swearing the land Mourneth, Jer. 23.10.
Men shall be called to account, and shall be condemned for idle words, much more for vain Oaths. It shall go heavily with all sinners at the day of judgment; but those that are great in this world, shall then undergo the greatest severity.
Men shall be called to account, and shall be condemned for idle words, much more for vain Oaths. It shall go heavily with all Sinners At the day of judgement; but those that Are great in this world, shall then undergo the greatest severity.
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For mercy will soon pardon the meanest; but mighty men shall be mightily tormented, Wisd. 6.6. Great mens sins are great sins; it is the misery of men that be great, that their sins cannot be little, and their punishment must be much. One would think this, the fear of punishment should perswade great persons to circumspection;
For mercy will soon pardon the Meanest; but mighty men shall be mightily tormented, Wisdom 6.6. Great men's Sins Are great Sins; it is the misery of men that be great, that their Sins cannot be little, and their punishment must be much. One would think this, the Fear of punishment should persuade great Persons to circumspection;
And though they would be loth to pay a Mower or a Shearer a whole dayes wages for a mornings work; yet they conclude that God must content himself with a Morning Sacrifice,
And though they would be loath to pay a Mower or a Shearer a Whole days wages for a morning's work; yet they conclude that God must content himself with a Morning Sacrifice,
and will needs make the Lords Afternoon their own, To walk to the next Town in about earthly business, to talk in about worldly Affairs (or at the time of the year) to run a Nutting in [ Nutts will down with them a great deal better than prayers; Let such take heed, that their cracking of Nutts, when they should be saying their prayers, do not bring them to gnashing of teeth ] to sleep in, or may be which is worse, to be drunk in. Aug. de C D. lib. 6. cap. 11. Inter alias civilis Theologiae Superstitiones aprehendit Sacramenta Judaeorum, & maxime Sabbata;
and will needs make the lords Afternoon their own, To walk to the next Town in about earthly business, to talk in about worldly Affairs (or At the time of the year) to run a Nutting in [ Nuts will down with them a great deal better than Prayers; Let such take heed, that their cracking of Nuts, when they should be saying their Prayers, do not bring them to gnashing of teeth ] to sleep in, or may be which is Worse, to be drunk in. Aug. de C D. lib. 6. cap. 11. Inter alias Civilis Theologiae Superstitiones aprehendit Sacraments Judaeorum, & maxim Sabbath;
inutiliter id ••s facere affiemans, quod per illos fingulos septem interposi••s dies septimam fere partem aetatis suae perdunt vacando, &c. Seneca mock't the Jews, because they lost one day in seven;
inutiliter id ••s facere affiemans, quod per Illos fingulos September interposi••s dies septimam fere partem aetatis suae perdunt vacando, etc. Senecca mocked the jews, Because they lost one day in seven;
sure I am, these Sabbath-breakers lose half a day in seven, whil'st they spend that most refined part of time, either in doing nothing, or wickedly. Time was, our Saviour whip't some out, now there is need of Whips to bring some in to the Temple.
sure I am, these Sabbath breakers loose half a day in seven, whilst they spend that most refined part of time, either in doing nothing, or wickedly. Time was, our Saviour whipped Some out, now there is need of Whips to bring Some in to the Temple.
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if you would use the very utmost of your Authority to inforce all men to a strict observation of the Lords day; for were the Fourth Commandment but kept as it ought to be, it would quickly bring us to a conscionable respect to all the rest; for none walk so much after the Spirit on other dayes,
if you would use the very utmost of your authority to enforce all men to a strict observation of the lords day; for were the Fourth Commandment but kept as it ought to be, it would quickly bring us to a conscionable respect to all the rest; for none walk so much After the Spirit on other days,
4. Lastly, My LORD, and you Gentlemen of the Magistracy, be pleased to help us against Drunkenness. In the time of the Law, this sin was punish't with death, Deut. 21.21.
4. Lastly, My LORD, and you Gentlemen of the Magistracy, be pleased to help us against drunkenness. In the time of the Law, this since was punished with death, Deuteronomy 21.21.
And shall it go (I should have said, shall it stagger ) unpunish't now in the time of the Gospel? Drunkenness is the Mother of all Vices, and will certainly,
And shall it go (I should have said, shall it stagger) unpunished now in the time of the Gospel? drunkenness is the Mother of all Vices, and will Certainly,
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Very many of them, as well as Hell, are the very Forges and Store-houses of all kind of Luxury and Wickedness. Where are Blasphemers, Swearers, Lyers, Sabbath-breakers, Prodigal and Disobedient Children, Murtherers, Lascivious Persons, Slanderers (what not?) but in such places? Drunkards enter into Alehouses, the Ale enters into Drunkards, and the Devil withall.
Very many of them, as well as Hell, Are the very Forges and Storehouses of all kind of Luxury and Wickedness. Where Are Blasphemers, Swearers, Liars, Sabbath breakers, Prodigal and Disobedient Children, Murderers, Lascivious Persons, Slanderers (what not?) but in such places? Drunkards enter into Alehouses, the Ale enters into Drunkards, and the devil withal.
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They that are possest with Satan, or with Drunkenness, fall alike into the fire, into the water alike, they gnash alike, alike they foam; and as the Disciples could not cast out that one sort of Devils, so not all the Preachers this; so saith St. Augustine in his Epistle to Aurelius, Tanta est (saith he) hujus mali pestilentia, ut sanari prorsus, quantum mihi videtur, nisi consilii authoritate, non possit.
They that Are possessed with Satan, or with drunkenness, fallen alike into the fire, into the water alike, they gnash alike, alike they foam; and as the Disciples could not cast out that one sort of Devils, so not all the Preachers this; so Says Saint Augustine in his Epistle to Aurelius, Tanta est (Says he) hujus mali Pestilence, ut sanari prorsus, quantum mihi videtur, nisi Consilii authoritate, non possit.
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The Drunkard is so wedded to his Vice, that he will never give over his throwing the Alehouse out at the Windows, till his own house do throw him out a doors. The Alehouse hath pulled down many a stately Fabrick, but doth it self stand firm;
The Drunkard is so wedded to his Vice, that he will never give over his throwing the Alehouse out At the Windows, till his own house do throw him out a doors. The Alehouse hath pulled down many a stately Fabric, but does it self stand firm;
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For those houses, though many of them are (as indeed its proper they should be) rather like Swinesties, than houses (being patch't up of a few sticks, some dirt,
For those houses, though many of them Are (as indeed its proper they should be) rather like Swinesties, than houses (being patched up of a few sticks, Some dirt,
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and a little straw) yet are more hard to conquer, than a wellfortifi'd Castle. And how it comes to pass (whether by the Covetousness of the Justices Clerks, or the countenance of some of the Gentry, who are too much addicted to this Vice, or through what other cause I know not) but sure I am, it is almost as easie to beat back the prevailing TURK,
and a little straw) yet Are more hard to conquer, than a wellfortified Castle. And how it comes to pass (whither by the Covetousness of the Justices Clerks, or the countenance of Some of the Gentry, who Are too much addicted to this Vice, or through what other cause I know not) but sure I am, it is almost as easy to beatrice back the prevailing TURK,
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unless some course be taken, (by those which have authority for the ordering of Civil and Ecclesiastical Affairs) to inforce Constables and Churchwardens to look better to their Offices than they have done.
unless Some course be taken, (by those which have Authority for the ordering of Civil and Ecclesiastical Affairs) to enforce Constables and Churchwardens to look better to their Offices than they have done.
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And are so desirous to be accounted peaceable men amongst their Neighbours, that rather than they will hazard the displeasure of any of them, they will not care how much God is displeased, and dishonoured;
And Are so desirous to be accounted peaceable men among their Neighbours, that rather than they will hazard the displeasure of any of them, they will not care how much God is displeased, and dishonoured;
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so that I cannot tell how to compare Constables and Churchwardens better, than to those great brass Andyrons which stand in great mens Chimnies, which are more for shew, than for use. Let these Officers be compell'd to look better to their places, that so sinners may be punished, and Gods judgments avoided.
so that I cannot tell how to compare Constables and Churchwardens better, than to those great brass Andyrons which stand in great men's chimneys, which Are more for show, than for use. Let these Officers be compelled to look better to their places, that so Sinners may be punished, and God's Judgments avoided.
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For we must not think that we can long enjoy •eace upon earth, if notorious sinners be ••ffer'd unpunish't, to fight against heaven. •ut if all, from the highest to the lowest, do their •uties, for the reclaiming of siners, or punishing sin, that's the way to make us live in a peaceful Kingdom; 〈 ◊ 〉 when we dye, to depart into the King••• of Peace; Of which blessed Kingdom, Lord make us all partakers, not for our me••t and worthiness,
For we must not think that we can long enjoy •eace upon earth, if notorious Sinners be ••ffered unpunished, to fight against heaven. •ut if all, from the highest to the lowest, do their •uties, for the reclaiming of Sinners, or punishing sin, that's the Way to make us live in a peaceful Kingdom; 〈 ◊ 〉 when we die, to depart into the King••• of Peace; Of which blessed Kingdom, Lord make us all partakers, not for our me••t and worthiness,
To whom with the Father, and the Holy Ghost, Three Persons, One Everliving, Ever-loving Lord God, be given, at is most due, all Honour and Glory, Power 〈 ◊ 〉 Praise, Dignity and Dominion, now and so ever. Amen. GLORIA IN EXCELSIS DEO. FINIS.
To whom with the Father, and the Holy Ghost, Three Persons, One Everliving, Ever-loving Lord God, be given, At is most due, all Honour and Glory, Power 〈 ◊ 〉 Praise, Dignity and Dominion, now and so ever. Amen. GLORIA IN EXCELSIS GOD. FINIS.
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Secunda Secundae. Quest. 64. Art. 2. Si salutis totius corporis humani expediat praecisio alicujus membri, puta cum est putridum, vel corruptivum al•o•um membrorum, laudabiliter & salubriter abscinditur.
Secunda Secundae. Quest. 64. Art. 2. Si Salutis totius corporis Humani Expedite praecisio alicujus Members, puta cum est putridum, vel corruptivum al•o•um Members, laudabiliter & salubriter abscinditur.
