The shieldes of the earth A sermon preached before the reverend judges, Sir Richard Hutten, and Sir George Crooke, at the assizes holden at North-hampton: February 25. 1634. By Edward Reynolds, rector of the church of Braunston in North-hampton shire.
PSAL. 47. 9. The Shields of the Earth belong unto God: He is Greatly exalted. THe Psalme is a Psalme of shouting and triumph at the proclaiming of a King.
PSALM 47. 9. The Shields of the Earth belong unto God: He is Greatly exalted. THe Psalm is a Psalm of shouting and triumph At the proclaiming of a King.
At which solemnitie the use of the people hath beene to clap their hands, to sound the trumpets, and with united acclamations to professe both their joy and their subjection.
At which solemnity the use of the people hath been to clap their hands, to found the trumpets, and with united acclamations to profess both their joy and their subjection.
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The Gentiles are here called upon unto this dutie and triumph of obedience, vers. 1. 6. and great reason for it, in two respects. 1. So great is the King, who is here proclaimed,
The Gentiles Are Here called upon unto this duty and triumph of Obedience, vers. 1. 6. and great reason for it, in two respects. 1. So great is the King, who is Here proclaimed,
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He chooseth the excellencie of Iacob for their inheritance, vers. 4. And that was the Primogeniture and right of Government, Gen. 49. 3, 4. 10. 2. So Great a King he is besides,
He chooses the excellency of Iacob for their inheritance, vers. 4. And that was the Primogeniture and right of Government, Gen. 49. 3, 4. 10. 2. So Great a King he is beside,
and young Lions to be led by a little childe, as the Prophet speakes? The reason of that follows in my Text, The Shields of the Earth belong to God, and when he will be pleased to exalt himselfe, he can easily subdue and perswade them.
and young Lions to be led by a little child, as the Prophet speaks? The reason of that follows in my Text, The Shields of the Earth belong to God, and when he will be pleased to exalt himself, he can Easily subdue and persuade them.
Few there are of those whom I have looked into, who retaining the original word, Shields, doe not understand it in the same sense with the first word of the verse, Princes. Calvin, I confesse,
Few there Are of those whom I have looked into, who retaining the original word, Shields, do not understand it in the same sense with the First word of the verse, Princes. calvin, I confess,
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and from him some others, though approving this exposition as consonant to the scope of the Text, doe yet understand it in Abstracto. The Protection of the earth is of the Lord.
and from him Some Others, though approving this exposition as consonant to the scope of the Text, do yet understand it in Abstracto. The Protection of the earth is of the Lord.
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but take both the Abstract and Concrete together, the Protection, and the Protectors, the Office, and the Persons protecting the Earth belong all to God.
but take both the Abstract and Concrete together, the Protection, and the Protectors, the Office, and the Persons protecting the Earth belong all to God.
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But because I finde, 1. The learned Lexicographers in the Hebrew tongue, Pagnin and Shindler, both noting out this place in speciall, where Princes and Magistrates are called Shields. 2. The learned Expositors, Bucer, Melancthon, Musculus, Illyrious, Tirinus, Muis, with the Hebrew Doctors, Aben Ezra and Kimchi taking the word here to note Princes. 3. Because I finde the harmonie of the Scriptures, making way,
But Because I find, 1. The learned Lexicographers in the Hebrew tongue, Pagnin and Shindler, both noting out this place in special, where Princes and Magistrates Are called Shields. 2. The learned Expositors, Bucer, Melanchthon, Musculus, Illustrious, Tirinus, Muis, with the Hebrew Doctors, Ben Ezra and Kimchi taking the word Here to note Princes. 3. Because I find the harmony of the Scriptures, making Way,
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and giving full allowance to this exposition, Hos. 4. 8. where Rulers are expresly called by the name of Shields; I shall, I hope, with cleere satisfaction to better judgements choose chiefly to insist on that sense,
and giving full allowance to this exposition, Hos. 4. 8. where Rulers Are expressly called by the name of Shields; I shall, I hope, with clear satisfaction to better Judgments choose chiefly to insist on that sense,
The other downward, they are Scuta Terrae, the Shields of the earth; and both these noting two things, their Dignitie, and their Dutie. They belong to God, it is their honour that he hath Sealed them;
The other downward, they Are Scuta Terrae, the Shields of the earth; and both these noting two things, their Dignity, and their Duty. They belong to God, it is their honour that he hath Sealed them;
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They are the Shields of the earth, it is their Honour that they are above others; they are the Shields of the Earth, it is their duty to protect others. And surely great reason they should doe their dutie,
They Are the Shields of the earth, it is their Honour that they Are above Others; they Are the Shields of the Earth, it is their duty to Pact Others. And surely great reason they should do their duty,
But there is a further reason than that in the Text, namely the Honour of God: for when the Rulers of the people doe not only by the sacrednesse of their persons,
But there is a further reason than that in the Text, namely the Honour of God: for when the Rulers of the people do not only by the sacredness of their Persons,
The earth is the Lords, and the fulnesse thereof, and all the Princes in the world are but his Deputles and Vicegerents, He the Supreme and the maine Protector.
The earth is the lords, and the fullness thereof, and all the Princes in the world Are but his Deputles and Vicegerents, He the Supreme and the main Protector.
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nor the rich man, nor the mighty man, but iudgement and kindnesse come from God, Ier. 9. 23. In matters of judicature, Hee the Law-giver to rule the cause, Iam. 4. 12. He the Iudge to heare it, Psal. 50. 6. Hee the pleader to argue it, Psal. 35. 1. Hee the witnesse to confirme it, Mal. 3. 5. Hee the King to determine and over-rule it, and all to the purposes of safetie and Protection.
nor the rich man, nor the mighty man, but judgement and kindness come from God, Jeremiah 9. 23. In matters of judicature, He the Lawgiver to Rule the cause, Iam. 4. 12. He the Judge to hear it, Psalm 50. 6. He the pleader to argue it, Psalm 35. 1. He the witness to confirm it, Malachi 3. 5. He the King to determine and overrule it, and all to the Purposes of safety and Protection.
When it comes to punishing and pulling downe, then he calls it Opus alienum, a worke strange unto him, Ier. 28. 21. He is not willing to afflict, it comes not from his heart, Lam. 3. 33. But when he is to build up, to protect, to shew mercy, to be a Shield of the earth, then he delighteth in that, Mic. 7. 18. You see the Protection of the Earth belongs to God. 1. By his Providence, he supporteth it, the same vertue being required to conserve the world which was to create it. 2. By his Ordinance, hee setteth up and establisheth those Orders of Government which are to administer it. 3. By his Assistance and benediction, he encourageth and prospereth the just and honourable endeavours of those that are dispensers of Peace and Iustice. Lastly, By the powerfull restraint of his Law, over the consciences of evill men, by the sweet influence of his Grace on the soules of good men, by planting an awefull reverence, towards Authoritie, in the mindes of all men, by his secret and wonderfull wisdome tempering and reducing the various events and contingencies in the world, to his owne mercifull ends of peace.
When it comes to punishing and pulling down, then he calls it Opus Alienum, a work strange unto him, Jeremiah 28. 21. He is not willing to afflict, it comes not from his heart, Lam. 3. 33. But when he is to built up, to Pact, to show mercy, to be a Shield of the earth, then he delights in that, Mic. 7. 18. You see the Protection of the Earth belongs to God. 1. By his Providence, he supporteth it, the same virtue being required to conserve the world which was to create it. 2. By his Ordinance, he sets up and Establisheth those Order of Government which Are to administer it. 3. By his Assistance and benediction, he Encourageth and prospereth the just and honourable endeavours of those that Are dispensers of Peace and Justice Lastly, By the powerful restraint of his Law, over the Consciences of evil men, by the sweet influence of his Grace on the Souls of good men, by planting an awful Reverence, towards authority, in the minds of all men, by his secret and wonderful Wisdom tempering and reducing the various events and contingencies in the world, to his own merciful ends of peace.
so many principles of commotion and dissolution, as a piece of rich and beautiful Arrasse is curiously wrought out of the mixture of various and contrary colours.
so many principles of commotion and dissolution, as a piece of rich and beautiful Arise is curiously wrought out of the mixture of various and contrary colours.
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2 His by Vnction, by the Royall character and sacred signature, wherewith he hath marked them for himselfe, by his owne Dixi, the Word of God which came unto them,
2 His by Unction, by the Royal character and sacred signature, wherewith he hath marked them for himself, by his own i have said, the Word of God which Come unto them,
So Saint Paul: and yet further, The God of heaven hath given thee a kingdome, so Daniel. And if you will yet goe to the Ancientest of all, By me Kings reigne. So God himselfe, Prov. 8. 16. Cyrus an Heathen King, Saul an evill King, David an holy King, all these were Anointed Shields (to use the phrase of the Prophet, Isai. 21. 5. ) so they are all called, the first by the Prophet Esay, the other by Samuel, and the third by God himselfe.
So Saint Paul: and yet further, The God of heaven hath given thee a Kingdom, so daniel. And if you will yet go to the Ancientest of all, By me Kings Reign. So God himself, Curae 8. 16. Cyrus an Heathen King, Saul an evil King, David an holy King, all these were Anointed Shields (to use the phrase of the Prophet, Isaiah 21. 5.) so they Are all called, the First by the Prophet Isaiah, the other by Samuel, and the third by God himself.
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So they are called, The gods of the people, Exod. 22. 28. Their Throne Gods Throne, 1 Chron. 29. 23. Their Scepter Gods Scepter, Exo. 4. 20. Their Iudgement Gods Iudgement, Deut. 1. 17: Not only all from him, but all for him, and in his stead.
So they Are called, The God's of the people, Exod 22. 28. Their Throne God's Throne, 1 Chronicles 29. 23. Their Sceptre God's Sceptre, Exo. 4. 20. Their Judgement God's Judgement, Deuteronomy 1. 17: Not only all from him, but all for him, and in his stead.
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4 His by speciall care, and more particular protection and provision, Touch not mine anointed. Not tactu cordis, with so much as an evill thought, either of jealousie to suspect their actions,
4 His by special care, and more particular protection and provision, Touch not mine anointed. Not tactu Cordis, with so much as an evil Thought, either of jealousy to suspect their actions,
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Eccles. 10. 20. Not tactu oris, with so much as a repining or calumniating tongue, to gnaw the names or honours of the Rulers of the people, Exod. 22. 28. Much lesse with the fist of violence or the instruments of bloud.
Eccles. 10. 20. Not tactu oris, with so much as a repining or calumniating tongue, to gnaw the names or honours of the Rulers of the people, Exod 22. 28. Much less with the fist of violence or the Instruments of blood.
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If one Anointed doe but touch the skirt of another, that touch of a garment will cause a blow upon his owne heart, 1 Sam. 24. 5. 'Tis noted of the Persians, when they came into the presence of their Prince, they drew their hands into their sleeves, in token both of reverence and loyaltie:
If one Anointed doe but touch the skirt of Another, that touch of a garment will cause a blow upon his own heart, 1 Sam. 24. 5. It's noted of the Persians, when they Come into the presence of their Prince, they drew their hands into their sleeves, in token both of Reverence and loyalty:
But the Kings heart is in Gods hand, and hee can turne and fashion it as it pleaseth him, Prov. 21. 1. Iob 12. 24. Therefore when Nehemiah was to petition the King, he first prayed to the God of heaven, who only was able to incline the heart of the King to favour him.
But the Kings heart is in God's hand, and he can turn and fashion it as it Pleases him, Curae 21. 1. Job 12. 24. Therefore when Nehemiah was to petition the King, he First prayed to the God of heaven, who only was able to incline the heart of the King to favour him.
Wee call not those Kings happie, saith Saint Austen, who have raigned long and conquered enemies, Sed qui potestatem suam divinae Maiestati famulam faciunt, Who make their power serviceable to the Majestie of God.
we call not those Kings happy, Says Saint Austen, who have reigned long and conquered enemies, said qui potestatem suam Divinae Majesty famulam faciunt, Who make their power serviceable to the Majesty of God.
On which place wee finde noted the like example of Lewis the devout amongst the French Kings, who professed himselfe more honour'd at the Font, where he had been baptized for a Christian,
On which place we find noted the like Exampl of Lewis the devout among the French Kings, who professed himself more honoured At the Font, where he had been baptised for a Christian,
The Prophet telleth us, that the very Husbandman is taught of God how to sow and thresh, Isai. 28. 26. David, a great warriour, where learned he his skill? Thou teachest mine hands to fight, Psal. 18. 34. Bezaleel, an excellent work-man, whose apprentice was hee? God hath filled him with wisedome and understanding, Exod. 35. 21. Salomon an admirable shield for Government, who framed him? I, saith God;
The Prophet Telleth us, that the very Husbandman is taught of God how to sow and thresh, Isaiah 28. 26. David, a great warrior, where learned he his skill? Thou Teachest mine hands to fight, Psalm 18. 34. Bezaleel, an excellent workman, whose apprentice was he? God hath filled him with Wisdom and understanding, Exod 35. 21. Solomon an admirable shield for Government, who framed him? I, Says God;
If you aske me who was the best souldier in the armies of Israel against Amalek, certainly not he that lifted up his sword against the enemies of Israel,
If you ask me who was the best soldier in the armies of Israel against Amalek, Certainly not he that lifted up his sword against the enemies of Israel,
Bee pleased ever to remember this, it is Scuta Deo, that makes Scuta Terrae, 'Tis Religion ever that holds up Justice, 'tis from the Temple that the two pillars of a Common-wealth, strength and stabilitie doe proceed, 1 Kings 7. 21. Therefore Plato would have the Palaces of Princes joyned unto Temples:
Bee pleased ever to Remember this, it is Scuta God, that makes Scuta Terrae, It's Religion ever that holds up justice, it's from the Temple that the two pillars of a Commonwealth, strength and stability do proceed, 1 Kings 7. 21. Therefore Plato would have the Palaces of Princes joined unto Temples:
1 Reg. 14. 15. Therefore, ever let the Anointed ones, Zerubbabel and Ioshua, the Prince and the Priest, the Magistrate and the Minister stand alwayes before the Lord, no where else can they receive instruction for the Government of State or Church, Zach. 4. 14.
1 Reg. 14. 15. Therefore, ever let the Anointed ones, Zerubbabel and Ioshua, the Prince and the Priest, the Magistrate and the Minister stand always before the Lord, no where Else can they receive instruction for the Government of State or Church, Zach 4. 14.
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and that Princes should in no case have power, government, or jurisdiction Ecclesiasticall. Bellarmine undertakes it, Quòd non sit Ecclesiasticum Regimen penes Principes seculares.
and that Princes should in no case have power, government, or jurisdiction Ecclesiastical. Bellarmine undertakes it, Quòd non sit Ecclesiasticum Regimen penes Princes Seculares.
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Certainely the High Priests arrogated not so much in Davids time, who did himselfe order the courses and attendance of the Levites, 1 Chron. 9. nor yet in Ezekiahs time, who himselfe appointed the services of the Priests and Levites,
Certainly the High Priests arrogated not so much in Davids time, who did himself order the courses and attendance of the Levites, 1 Chronicles 9. nor yet in Ezekiahs time, who himself appointed the services of the Priests and Levites,
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and gave speciall order by Royall Edict for the celebration of the great Passeover, and that too at an unusuall time, 2 Chron. 30. and 3• So Iehoshaphat and Iosiah did not onely make speciall provision for the service of God,
and gave special order by Royal Edict for the celebration of the great Passover, and that too At an unusual time, 2 Chronicles 30. and 3• So Jehoshaphat and Josiah did not only make special provision for the service of God,
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but gave the Priests and Levites their charge, as well as the judges and people, 2 Chron. 19. and 34. 35. Yea, long since Saint Peters time, it was a prerogative which Constantine reserved unto himselfe (who yet honoured his Bishops as much as ever Prince did) to purge the Church of Idolatrie, and establish the worship of God by his owne Imperiall Edicts:
but gave the Priests and Levites their charge, as well as the judges and people, 2 Chronicles 19. and 34. 35. Yea, long since Saint Peter's time, it was a prerogative which Constantine reserved unto himself (who yet honoured his Bishops as much as ever Prince did) to purge the Church of Idolatry, and establish the worship of God by his own Imperial Edicts:
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yea, himselfe to appoint judges in the cause of Cecilian Bishop of Africa, and to convent a whole Councell of Bishops to render an account of their proceeding against Athanasius unto him, as Socrates notes.
yea, himself to appoint judges in the cause of Cecilian Bishop of Africa, and to convent a Whole Council of Bishops to render an account of their proceeding against Athanasius unto him, as Socrates notes.
Neither did Theophilus, Bishop of Alexandria, demolish the monuments of Idolatrie in his owne Church, till first hee had procured from the Emperour a special command so to doe.
Neither did Theophilus, Bishop of Alexandria, demolish the monuments of Idolatry in his own Church, till First he had procured from the Emperor a special command so to do.
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In this they shew themselves Kings ▪ Quatenus ipsum, in commanding good things, and forbidding evill things, Non solum quae pertinent ad humanam soetetutem, verum etiam quae ad divinam religionem.
In this they show themselves Kings ▪ Quatenus ipsum, in commanding good things, and forbidding evil things, Non solum Quae pertinent ad humanam soetetutem, verum etiam Quae ad divinam religionem.
So the Church hath spirituall power to dispence holy things, and spirituall jurisdiction by vertue of the Keyes, to Censure, to binde, to keepe backe holy things from swine.
So the Church hath spiritual power to dispense holy things, and spiritual jurisdiction by virtue of the Keys, to Censure, to bind, to keep back holy things from Swine.
But jurisdiction coercitive, or the power of the sword, which under externall, secular, and corporall penalties maketh provision for the defence of truth, worship of God, and purity of Religion:
But jurisdiction coercitive, or the power of the sword, which under external, secular, and corporal penalties makes provision for the defence of truth, worship of God, and purity of Religion:
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This belongeth only unto Princes (and that independently, and unsubordinately to any higher power or person, save God) and to those to whom from Princes it is communicated, and indulged.
This belongeth only unto Princes (and that independently, and unsubordinately to any higher power or person, save God) and to those to whom from Princes it is communicated, and indulged.
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To honour them in our hearts, as those that are worth ten thousand of us, 2 Sam. 18. 3. They were sonnes of Belial that despised Saul, 1 Sam. 10. 27. To honour them in our Prayers, for their persons, their lives, their crownes, their government, their victories, their posteritie, their salvation, 1 Tim. 2. 1, 2. To honour them in our services,
To honour them in our hearts, as those that Are worth ten thousand of us, 2 Sam. 18. 3. They were Sons of Belial that despised Saul, 1 Sam. 10. 27. To honour them in our Prayers, for their Persons, their lives, their crowns, their government, their victories, their posterity, their salvation, 1 Tim. 2. 1, 2. To honour them in our services,
and with our substance, with cheerefull obedience, and with willing Tribute, Rom. 13. 7. 1 Pet, 2. 13, 14, 15. Since without them one man would but be bread for another, wee should be as the fishes of the sea, the great would devoure the small, Hab. 1. 13, 14. It was the dignity and practice of the ancient Christians thus to doe,
and with our substance, with cheerful Obedience, and with willing Tribute, Rom. 13. 7. 1 Pet, 2. 13, 14, 15. Since without them one man would but be bred for Another, we should be as the Fish of the sea, the great would devour the small, Hab. 1. 13, 14. It was the dignity and practice of the ancient Christians thus to do,
or unwilling, to distinguish between the errors of Christians and their Religion, would have undoubtedly laid the envie of such disobedience, not upon the weaknesse of the men,
or unwilling, to distinguish between the errors of Christians and their Religion, would have undoubtedly laid the envy of such disobedience, not upon the weakness of the men,
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as the Apostles, Saint Peter and Paul, doe both observe, 1 Tim. 6. 1. 2 Cor. 6. 3. 1 Pet. 2. 15. From which prejudice, Christ hath beene so carefull to fence and mound the doctrine of Christian Religion,
as the Apostles, Saint Peter and Paul, do both observe, 1 Tim. 6. 1. 2 Cor. 6. 3. 1 Pet. 2. 15. From which prejudice, christ hath been so careful to fence and mound the Doctrine of Christian Religion,
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as that in the case of personall libertie, and most naturall and just exemption (where the offence upon his not paying the Tribute of the halfe shekel unto the Sanctuary would have beene scandalum acceptum, and not datum, ) hee yet chose rather to doe that whereunto hee was not bound,
as that in the case of personal liberty, and most natural and just exemption (where the offence upon his not paying the Tribute of the half shekel unto the Sanctuary would have been scandalum acceptum, and not datum,) he yet chosen rather to do that whereunto he was not bound,
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notwithstanding such envie and imputation would have risen from a scandall unduly taken, without any just reason or occasion given by him, Matth. 17. 24. 27.
notwithstanding such envy and imputation would have risen from a scandal unduly taken, without any just reason or occasion given by him, Matthew 17. 24. 27.
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The bench you sit on is his Tribunall, the sentence you pronounce is his Iudgement, the Master you serve, is His Anointed, the Land you protect is Immanuels Land. He is with you to observe your proceeding, to secure your persons, to back his Ordinance with his owne power, to be Soutorum scutum, a shield of Protection to the Shields of the earth. Since then you have so high a Commission,
The bench you fit on is his Tribunal, the sentence you pronounce is his Judgement, the Master you serve, is His Anointed, the Land you Pact is Immanuels Land. He is with you to observe your proceeding, to secure your Persons, to back his Ordinance with his own power, to be Soutorum scutum, a shield of Protection to the Shields of the earth. Since then you have so high a Commission,
Those that most neerely concerne the honour, safetie, and service of his Annointed, the succour and dignitie of his Church, the puritie and support of his worship, the frequenting of his Temple, the punishing of his enemies, the incouraging of his Ministers.
Those that most nearly concern the honour, safety, and service of his Anointed, the succour and dignity of his Church, the purity and support of his worship, the frequenting of his Temple, the punishing of his enemies, the encouraging of his Ministers.
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but above all, Protection and mercy are the works of Honour. And therefore Princes commit their power of punishing, and workes of Iustice to their Instruments,
but above all, Protection and mercy Are the works of Honour. And Therefore Princes commit their power of punishing, and works of justice to their Instruments,
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and Ministers, but workes of clemencie and power of pardoning, as a more sacred impresse, and more immediate character of royaltie, they reserve to themselves.
and Ministers, but works of clemency and power of pardoning, as a more sacred Impress, and more immediate character of royalty, they reserve to themselves.
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Who is a God like unto thee? Who so glorious, that pardoneth iniquitie, and passeth by transgression, Mic. 7. 18. Great Dignitie then it is to bee Shields of the Earth.
Who is a God like unto thee? Who so glorious, that Pardoneth iniquity, and passes by Transgression, Mic. 7. 18. Great Dignity then it is to be Shields of the Earth.
I will not smell in your solemne Assemblies, except Iudgement runne downe as waters, Amos 5. 21. 24. To doe Iustice and Iudgement, is more acceptable to God than Sacrifice, Prov. 21. 3. When you make many prayers, I will not heare:
I will not smell in your solemn Assemblies, except Judgement run down as waters, Amos 5. 21. 24. To do justice and Judgement, is more acceptable to God than Sacrifice, Curae 21. 3. When you make many Prayers, I will not hear:
They are called The Armes of the people, to beare them up, and to Leade them, Iob 22. 8. Job 34. 17. Binders, Healers, Chirurgians to cure their wounds and breaches, Isai. 3. 7. Prov. 10. 25. NONLATINALPHABET quosi NONLATINALPHABET Etymolog. magn.
They Are called The Arms of the people, to bear them up, and to Lead them, Job 22. 8. Job 34. 17. Binders, Healers, Chirurgeons to cure their wounds and Breaches, Isaiah 3. 7. Curae 10. 25. quosi Etymology. Magn.
& Rupert, in cap. 6. Mic. Foundations of the Earth, Psalm. 82. 6. to support it from Ruine and sinking, (Hence the Hebrewes derive their word for Lord, and the Greekes their word for King, from rootes which signifie a foundation.) Coverings, Ezek. 28. 16. The word (as the learned have observed) signifies that Engine under which Souldiers were wont to be protected in, in assaulting the walles of an Enemie, against the stones and dartes which were cast downe upon them.
& Rupert, in cap. 6. Mic. Foundations of the Earth, Psalm. 82. 6. to support it from Ruin and sinking, (Hence the Hebrews derive their word for Lord, and the Greeks their word for King, from roots which signify a Foundation.) Coverings, Ezekiel 28. 16. The word (as the learned have observed) signifies that Engine under which Soldiers were wont to be protected in, in assaulting the walls of an Enemy, against the stones and darts which were cast down upon them.
So Hezekiah, as a Type of CHRIST, is called Latibulum, an Hiding place, Isai. 32. 2. They are called Vectes, the Barres of an house, to preserve it from breaking open,
So Hezekiah, as a Type of CHRIST, is called Latibulum, an Hiding place, Isaiah 32. 2. They Are called Vectes, the Bars of an house, to preserve it from breaking open,
as the learned have observed on Hosea 11. 6. The Coignes or Corners of a State, which is the strength and stay of a building, Isai. 19. 13. Nailes on which vessels were hanged for safetie, Isai. 22. 24. In one word, They are called Pastours, to feede the people, Angels of GOD, which you know are all for Protection, Fathers, which is a name of Pietie, as well as of Power.
as the learned have observed on Hosea 11. 6. The Coignes or Corners of a State, which is the strength and stay of a building, Isaiah 19. 13. Nails on which vessels were hanged for safety, Isaiah 22. 24. In one word, They Are called Pastors, to feed the people, Angels of GOD, which you know Are all for Protection, Father's, which is a name of Piety, as well as of Power.
And in two cases chiefely it concernes you. 1. To be Shields Inter Reum & Terram, betweene Injury and the Land. 2. To bee Shields inter Deum & Terram, betweene Iudgements and the Land.
And in two cases chiefly it concerns you. 1. To be Shields Inter Reum & Terram, between Injury and the Land. 2. To be Shields inter God & Terram, between Judgments and the Land.
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How many are there which rob him of their attendance, how many Goliahs, which defie the armies and congregations of this our Israel? His Name, a dreadfull and glorious Name.
How many Are there which rob him of their attendance, how many Goliath's, which defy the armies and congregations of this our Israel? His Name, a dreadful and glorious Name.
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who say of GODS worship (whose service is perfect freedome) behold what a wearinesse it is? Malach. 1. 13. who forsake the assemblies of the Saints to gather stickes? Numb. 15. 32. and had rather be selling of corne,
who say of GOD'S worship (whose service is perfect freedom) behold what a weariness it is? Malachi 1. 13. who forsake the assemblies of the Saints to gather sticks? Numb. 15. 32. and had rather be selling of corn,
than serving of God? Amos 8. 5. His Portion, to incourage the Levites in the Law of the LORD, 2 Chro. 31. 4. How many are there which rob him of his Dues, Malach. 3. 8. How many Zebahs and Zalmunnahs are there, who say, let us take to our selves the Houses of GOD in possession, Psalm. 83: 12. Facta imitantur, nec exitum perhorrescunt.
than serving of God? Amos 8. 5. His Portion, to encourage the Levites in the Law of the LORD, 2 Chro 31. 4. How many Are there which rob him of his Dues, Malachi 3. 8. How many Zebahs and Zalmunnahs Are there, who say, let us take to our selves the Houses of GOD in possession, Psalm. 83: 12. Facta imitantur, nec exitum perhorrescunt.
How many are there, who in them robbe GOD of his Honour? How many Hanuns are there that shave and Curtall them even unto shame? Who make more use of a wicked Proverbe, than of all their Ten Commandements, to be sure to Pinch GOD on the Churches side? How many, who will not be taught by GOD Himselfe not to forsake the Levite all their dayes? Deut. 12. 19. Nor by Hezekiah, a godly King, to speake comfortably unto them? 2 Chron. 30. 22. His Church, the beautie of Holinesse,
How many Are there, who in them rob GOD of his Honour? How many Hanuns Are there that shave and Curtal them even unto shame? Who make more use of a wicked Proverb, than of all their Ten commandments, to be sure to Pinch GOD on the Churches side? How many, who will not be taught by GOD Himself not to forsake the Levite all their days? Deuteronomy 12. 19. Nor by Hezekiah, a godly King, to speak comfortably unto them? 2 Chronicles 30. 22. His Church, the beauty of Holiness,
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How many are there who therein robbe him of their communion and obedience, of his truth and worship? How many Tobiahs and Sanballats, who maligne the peace and prosperitie of Sion? In one word, His servants,
How many Are there who therein rob him of their communion and Obedience, of his truth and worship? How many Tobiah's and Sanballats, who malign the peace and Prosperity of Sion? In one word, His Servants,
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and Iewels, as hee calls them, Malach. 3. 17. How many are there, who in them rob him of their Love? How many swine and drunkards that trample on these pearles,
and Jewels, as he calls them, Malachi 3. 17. How many Are there, who in them rob him of their Love? How many Swine and drunkards that trample on these Pearls,
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Curse yee Meroz, and againe Curse, and doe it bitterly, for hee went not forth to helpe the LORD, Iudges 5: 23. Thus then in the first place you are Scuta inter sacrilegos & Dominum Terrae, betweene Sacriledge and the LORD of the Earth.
Curse ye Meroz, and again Curse, and do it bitterly, for he went not forth to help the LORD, Judges 5: 23. Thus then in the First place you Are Scuta inter Sacrilegos & Dominum Terrae, between Sacrilege and the LORD of the Earth.
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It was one of the miseries which Salomon observed under the Sunne, that such as were oppressed had none to comfort them, Ecclesiastes 4. 1. Here then you shall have much use of your Shield.
It was one of the misery's which Solomon observed under the Sun, that such as were oppressed had none to Comfort them, Ecclesiastes 4. 1. Here then you shall have much use of your Shield.
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or obsequiousnesse, or a desire to squeeze money out of simple mens purses, or some other purse end, doth not informe, but sycophantize and calumniate:
or obsequiousness, or a desire to squeeze money out of simple men's purses, or Some other purse end, does not inform, but sycophantize and calumniate:
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Either forging crimes where there is no ground at all, as in the case of Naboth and Mephibosheth, 1 Kings 21. 13. 2 Sam. 16. 3, 4. Or by cunning representing Innocent actions under the shape of crimes,
Either forging crimes where there is no ground At all, as in the case of Naboth and Mephibosheth, 1 Kings 21. 13. 2 Sam. 16. 3, 4. Or by cunning representing Innocent actions under the shape of crimes,
or rather these Wolues, would remember whose stile it is to be the Accuser of the Brethren, Revel. 12. 10. That they may speedily make use of Saint Iohn Baptists refuge from the wrath to come.
or rather these Wolves, would Remember whose style it is to be the Accuser of the Brothers, Revel. 12. 10. That they may speedily make use of Saint John Baptists refuge from the wrath to come.
as Doeg, Psalm. 52. 3, 4. It were well these men would remember too, that a witnesse should be Clypeus, not Malleus, a Shield, not a Maule or Hammer, Prov. 25. 18.
as Doeg, Psalm. 52. 3, 4. It were well these men would Remember too, that a witness should be Clypeus, not Malleus, a Shield, not a Maule or Hammer, Curae 25. 18.
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Thirdly, Inter Innocentem & Advocatum. Betweene Innocence and Counsell sometimes, who haply Per verborum aucupia & tendiculas, as Tully speakes, by cunning construction either of Lawes or actions, may unawares protect Injury, and wrong Innocence.
Thirdly, Inter Innocentem & Advocatum. Between Innocence and Counsel sometime, who haply Per verborum Aucupia & tendiculas, as Tully speaks, by cunning construction either of Laws or actions, may unawares Pact Injury, and wrong Innocence.
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I hope they too will take GODS charge, not to speake in a cause to wrest Judgement, Exod. 23. 2. But rather resolve with Saint Paul, I can doe nothing against the truth, 2 Cor. 13. 8. Remembring that Pleading should bee to binde and heale, not to wound or destroy, Ierem. 30. 13. It is a noble Dutie to bee a Shield of the Earth,
I hope they too will take GOD'S charge, not to speak in a cause to wrest Judgement, Exod 23. 2. But rather resolve with Saint Paul, I can do nothing against the truth, 2 Cor. 13. 8. Remembering that Pleading should be to bind and heal, not to wound or destroy, Jeremiah 30. 13. It is a noble Duty to be a Shield of the Earth,
It were well they would learne too, not to goe like sheepe one after another, (quâ itur, non quâ eundum,) but to bee led by the sacrednesse of their oath,
It were well they would Learn too, not to go like sheep one After Another, (quâ itur, non quâ eundum,) but to be led by the sacredness of their oath,
It was a good speech of an evill Emperour, That by bad servants Cautus & optimus venderetur Imperator ▪ The most wary and best Emperour might bee sold.
It was a good speech of an evil Emperor, That by bad Servants Caution & optimus venderetur Imperator ▪ The most wary and best Emperor might be sold.
Thus you are Scuta inter Reum & Terram, betweene Guilt and the Land. Next, you must bee Scuta inter Deum & Terram too; betweene Iudgements and the Land;
Thus you Are Scuta inter Reum & Terram, between Gilded and the Land. Next, you must be Scuta inter God & Terram too; between Judgments and the Land;
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first hee went to GOD, and then hee executed judgement, and so the famine ceased, 2 Sam. 21. Such a Shield was Ioshua, in a common flight of Israel before the Enemie,
First he went to GOD, and then he executed judgement, and so the famine ceased, 2 Sam. 21. Such a Shield was Ioshua, in a Common flight of Israel before the Enemy,
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and by that meanes the breach was stopped, and the judgement prevented, Exod. 32. 14. But when it came once to this, There is Robbery, and oppression, and dishonest gaine;
and by that means the breach was stopped, and the judgement prevented, Exod 32. 14. But when it Come once to this, There is Robbery, and oppression, and dishonest gain;
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Hierusalem, finde mee out a man that executeth judgement, and no answer returned but this: The poore are foolish and cannot, the Great proud and will not;
Jerusalem, find me out a man that Executeth judgement, and no answer returned but this: The poor Are foolish and cannot, the Great proud and will not;
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then GODS mercie was, as it were, at a stand, Quomodo propitius esse potero? How shall I pardon thee for this? Ierem. 5. 7. Now therefore, that the flood-gates of GODS judgements have beene so long time open in the world,
then GOD'S mercy was, as it were, At a stand, Quomodo Propitius esse potero? How shall I pardon thee for this? Jeremiah 5. 7. Now Therefore, that the floodgates of GOD'S Judgments have been so long time open in the world,
and execution of Iudgement stand up betweene GOD and this people (whose mightie sinnes have clamoured as loud for a scourge as any) that GOD may bee pleased still to delight in us.
and execution of Judgement stand up between GOD and this people (whose mighty Sins have clamoured as loud for a scourge as any) that GOD may be pleased still to delight in us.
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You shall heare the small as well as the great, and not bee afraid of the face of man, Deut. 1. 17. NONLATINALPHABET is the Apostles rule in Ecclesiasticall,
You shall hear the small as well as the great, and not be afraid of the face of man, Deuteronomy 1. 17. is the Apostles Rule in Ecclesiastical,
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observe these things without prejudice, or preferring one before another, 1 Tim. 5. 21. Lawes should not bee either like nets, to let out little fishes, and to catch great ones:
observe these things without prejudice, or preferring one before Another, 1 Tim. 5. 21. Laws should not be either like nets, to let out little Fish, and to catch great ones:
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To weigh one mans cause by the Rule of Law, anothers by the Rule of favour, prejudice or partiall affection, is like divers weights and measures, which the LORD abhorres.
To weigh one men cause by the Rule of Law, another's by the Rule of favour, prejudice or partial affection, is like diverse weights and measures, which the LORD abhors.
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or rather as Saint Paul, to the Thessalonians, That you would abound more and more. And indeed give mee leave to bee your Remembrancer. Very great Princes have had theirs.
or rather as Saint Paul, to the Thessalonians, That you would abound more and more. And indeed give me leave to be your Remembrancer. Very great Princes have had theirs.
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Philip of Macedon, a Page with a memento for him. The Kings of Persia, a standing Officer with a memento for them. NONLATINALPHABET. And NONLATINALPHABET.
Philip of Macedon, a Page with a memento for him. The Kings of Persiam, a standing Officer with a memento for them.. And.
Nay, GOD himselfe bids us put him in Remembrance, Isai. 43. 26. There are, that are called The Lords Remembrancers, Isai. 62. 6. You are Shieldes. Remember:
Nay, GOD himself bids us put him in Remembrance, Isaiah 43. 26. There Are, that Are called The lords Remembrancers, Isaiah 62. 6. You Are Shields. remember:
Your Power is like that of the Church for Edification, not for destruction, 2 Cor. 10. 8. It is noted by Tacitus amongst the vertues of Agricola, Non poenâ semper, saepè poenitentiâ contentus fuit.
Your Power is like that of the Church for Edification, not for destruction, 2 Cor. 10. 8. It is noted by Tacitus among the Virtues of Agricola, Non poenâ semper, saepè poenitentiâ Contentus fuit.
I confesse some evils must be scattered with the wheele, but where the eye can doe it, it is farre the better, Prov. 20. 8. 26. Basil the Great noteth it in his times as a custome in secular judicature, not to give sentence on a malefactour, Nisi prius obductis velis. The judges withdrew themselves under a Curten, considered weightily the merits of the fact, heard what could bee alleaged in favour of the delinquent, used all mercifull consultation, to let it appeare that when they punished sinne, yet they pitied humanitie.
I confess Some evils must be scattered with the wheel, but where the eye can do it, it is Far the better, Curae 20. 8. 26. Basil the Great notes it in his times as a custom in secular judicature, not to give sentence on a Malefactor, Nisi prius obductis velis. The judges withdrew themselves under a Curtain, considered weightily the merits of the fact, herd what could be alleged in favour of the delinquent, used all merciful consultation, to let it appear that when they punished sin, yet they pitied humanity.
When you must needs passe sentence, yet remember you doe it on a man, whose nature is the same with yours, whose soule as immortall and precious as yours:
When you must needs pass sentence, yet Remember you do it on a man, whose nature is the same with yours, whose soul as immortal and precious as yours:
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Socrat. rather against mee let thine hand bee, 2 Sam. 24. 17. Such was Moses, Blot mee out of thy Booke rather than not forgive thy people, Exod. 32. 32. And such should all the Annointed ones, The Magistrates and the Ministers bee,
Socrates rather against me let thine hand be, 2 Sam. 24. 17. Such was Moses, Blot me out of thy Book rather than not forgive thy people, Exod 32. 32. And such should all the Anointed ones, The Magistrates and the Ministers be,
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Your Tribunals should bee Reorum scopulus, as hee said of Cassius, or as Salomon speakes, You should scatter the wicked, Prov. 20. 26. If a man bee Impius ad mortem, Guiltie of high crimes, capitall both by municipall and divine Law too;
Your Tribunals should be Reorum Scopulus, as he said of Cassius, or as Solomon speaks, You should scatter the wicked, Curae 20. 26. If a man be Impius ad mortem, Guilty of high crimes, capital both by municipal and divine Law too;
Taking away of Shields was a signe of victorie, 2 Sam. 8. 7. Preserving them a signe of glory, Ezek. 27. 10. They used to inscribe their Armes and Ensignes of Honour upon their Shieldes:
Taking away of Shields was a Signen of victory, 2 Sam. 8. 7. Preserving them a Signen of glory, Ezekiel 27. 10. They used to inscribe their Arms and Ensigns of Honour upon their Shields:
The mercie, righteousnesse, and pietie of our dread Soveraigne, can no better way shine forth with sweete influence and gracious benignitie upon his people,
The mercy, righteousness, and piety of our dread Sovereign, can no better Way shine forth with sweet influence and gracious benignity upon his people,
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GOD himselfe, when hee judgeth, maketh speciall use of his Eye, Being I have seene, in the case of Israel, Exod. 3. 7. I will goe downe and see, in the case of Sodome, Gen. 18. 20. Hee did it not to informe himselfe, Hee did it to instruct you.
GOD himself, when he Judgeth, makes special use of his Eye, Being I have seen, in the case of Israel, Exod 3. 7. I will go down and see, in the case of Sodom, Gen. 18. 20. He did it not to inform himself, He did it to instruct you.
There are many intricacies and perplexities in businesse, wicked men are like harmefull beasts, they love confusa vestigia. There are nimble and cunning Fencers, men that weigh violence, Psalm. 58. 2. that they may doe it within compasse, men that plow lyes,
There Are many intricacies and perplexities in business, wicked men Are like harmful beasts, they love confusa vestigia. There Are nimble and cunning Fencers, men that weigh violence, Psalm. 58. 2. that they may do it within compass, men that blow lies,
as Syracides speakes, Ecclesiasticus. 7. 13. that are Artificers at it, and teach it their tongues, Ierem. 9. 5. That lay nets and contrive injurie with cunning.
as Syracides speaks, Ecclesiasticus. 7. 13. that Are Artificers At it, and teach it their tongues, Jeremiah 9. 5. That lay nets and contrive injury with cunning.
Therefore States-men and Ministers of Iustice amongst the Persians, were called The eyes of the King, by whom hee did dispence the affaires of his Kingdome with wisedome and righteousnesse:
Therefore Statesmen and Ministers of justice among the Persians, were called The eyes of the King, by whom he did dispense the affairs of his Kingdom with Wisdom and righteousness:
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The gods of the Earth must die like men, Psal. 82. 6. The Kings of the Earth must vanish like foame upon the waters, Hos. 10. 7. And when they are gone from their owne Tribunals, they must appeare before a Greater.
The God's of the Earth must die like men, Psalm 82. 6. The Kings of the Earth must vanish like foam upon the waters, Hos. 10. 7. And when they Are gone from their own Tribunals, they must appear before a Greater.
I will now begge but one inch of your time and patience more, to Remember you of our third particular, Exaltatus est, never better can the Trumpet sound,
I will now beg but one inch of your time and patience more, to remember you of our third particular, Exalted est, never better can the Trumpet found,
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When the Rulers and Princes that rid on white Asses, and sate in Iudgement, offered willingly to the Lord, Then praise yee the Lord, Blesse yee the Lord, Awake, awake Debora, rise Barak,
When the Rulers and Princes that rid on white Asses, and sat in Judgement, offered willingly to the Lord, Then praise ye the Lord, Bless ye the Lord, Awake, awake Deborah, rise Barak,
Then, Vehementer Exaltatus, Thine O Lord, is Glory, and victory, and Majestie, and thou art exalted as Head above all, 1 Chron. 29. 6. 11. When Kings stand up,
Then, Forcefully Exalted, Thine O Lord, is Glory, and victory, and Majesty, and thou art exalted as Head above all, 1 Chronicles 29. 6. 11. When Kings stand up,
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Then sing O Heaven, and reioyce O Earth, and breake forth into singing O yee mountaines, Isai. 49. 7. 13. When the Kings of Tarshish and the Isles offer gifts,
Then sing Oh Heaven, and rejoice Oh Earth, and break forth into singing Oh ye Mountains, Isaiah 49. 7. 13. When the Kings of Tarshish and the Isles offer Gifts,
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and Amen, Psal. 72. 10. 19. As on the other side, when it came to this, Aedificantes reprobarunt, And doe any of the Rulers beleeve on him? Iohn 7. 48. When it came to Herods Illusit, to Caiphas his Expedit, to Pilats Tradidit, that they gathered together not unto him,
and Amen, Psalm 72. 10. 19. As on the other side, when it Come to this, Aedificantes reprobarunt, And do any of the Rulers believe on him? John 7. 48. When it Come to Herods Illusit, to Caiaphas his Expedit, to Pilats Tradidit, that they gathered together not unto him,
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but against him, Act. 4. 26. Then I confesse there was an Exaltatus still, but like that of the Brazen Serpent, Ioh. 3. 14. On a Pole, not on a Throne; and wee know what a few yeares after produced even wrath to the uttermost.
but against him, Act. 4. 26. Then I confess there was an Exalted still, but like that of the Brazen Serpent, John 3. 14. On a Pole, not on a Throne; and we know what a few Years After produced even wrath to the uttermost.
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Consult the Prophecies of it, Matt. 24. Or the storie of it in Iosephus, and Egesippus, you shall finde that there was never sorrow like the sorrow of that Nation, who made their Messiah a man of sorrow.
Consult the Prophecies of it, Matt. 24. Or the story of it in Iosephus, and Hegesippus, you shall find that there was never sorrow like the sorrow of that nation, who made their Messiah a man of sorrow.
If I should bee asked the reason of that long, uninterrupted and most blessed Tranquillity which these our Kingdomes have, to the envie and astonishment of other Nations so long enioyed, when our neighbours (doubtlesse,
If I should be asked the reason of that long, uninterrupted and most blessed Tranquillity which these our Kingdoms have, to the envy and astonishment of other nations so long enjoyed, when our neighbours (doubtless,
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next to the most free, and most wonderful favour of our good God, other reason I would not alleage but this, Principes popa•i congregati sunt ad Dium Abraam.
next to the most free, and most wondered favour of our good God, other reason I would not allege but this, Princes popa•i congregati sunt ad Dium Abraham.
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Our Nobles, and Worthies of Church and State, have in their Assemblies offered willingly, and made mounds about the worship and House of GOD, to establish it in the Beautie of Holinesse and of Peace,
Our Nobles, and Worthies of Church and State, have in their Assemblies offered willingly, and made mounds about the worship and House of GOD, to establish it in the Beauty of Holiness and of Peace,
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so faithfull to our Soveraigne, so valiant for the Truth, so wise, righteous, and mercifull in Iudgement, That the Eye which seeth you, may blesse you,
so faithful to our Sovereign, so valiant for the Truth, so wise, righteous, and merciful in Judgement, That the Eye which sees you, may bless you,
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To this one GOD in Three Persons, The Father, the Sonne, and the Holy Ghost, be all Glory, Praise, Maiestie and Dominion, now and for evermore. Amen. FINIS.
To this one GOD in Three Persons, The Father, the Son, and the Holy Ghost, be all Glory, Praise, Majesty and Dominion, now and for evermore. Amen. FINIS.
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De ista enim semisicli pensitatione locum hūc intelligant viri docti. Baron. Annal. Anno. 33. §. 30. 32. Casaubon. Exercit. An. 33. num. 31. Marquard { us } Freberus apud Scultetum observat. in Matth. cap. 60. Camero Tractat, de Didrachmi•. Tom. 2. pag. 260. Schindler. Lexic. in vocab. 〈 ◊ 〉 quam v• nonrite ipsam, Iudae• jam subversa, à Romanis stati•• in Tributum annuum mutatam dicat: non enim inter•ersum fuit à Romanis hoc Tributum nisi post deletam urbe• à Tito. teste Iosephade Bello Iudaico, lib. 7. cap. 26. Villapandus in Ezek. Tom. 3. lib. 2. de Ponderibus & mensuris, cap. 31. Lucas Brugens. in Matth. 17. 24. qubus ex veteribus suffragatur Hilarius. Quisquid autem de Tributi genere statuatur (aliter enim, viz. de causa civililocum hunc explicat dectiss. noster Monta•u•ius in Antidictib. ad Ano. 33. pag. 317. 318.) patet Christum, qu••vis personali & haereditarid dignitate., Heb. 1. 2. I••nunem (doceute Augustino quest. Evangelicarum, lib. 1. quaest. 23.) 〈 ◊ 〉 tamen in Doctrinae praedicium jus suum & libertatem asserere.
De ista enim semisicli pensitatione locum hūc Intelligent viri Learned. Baron. Annal. Anno 33. §. 30. 32. Casaubon. Exercise Nias 33. num. 31. Marquard { us } Freberus apud Scultetum Observation. in Matthew cap. 60. Chamber Tractate, de Didrachmi•. Tom. 2. page. 260. Schindler. Lexic. in vocab. 〈 ◊ 〉 quam v• nonrite ipsam, Iudae• jam subversa, à Romans stati•• in Tributum annuum mutatam dicat: non enim inter•ersum fuit à Romans hoc Tributum nisi post deletam urbe• à Tito. teste Iosephade Bello Judaic, lib. 7. cap. 26. Villapando in Ezekiel Tom. 3. lib. 2. de Ponderibus & mensuris, cap. 31. Lucas Bruges. in Matthew 17. 24. qubus ex veteribus suffragatur Hilary. Quisquid autem de Tributi genere statuatur (aliter enim, viz. de causa civililocum hunc Explains dectiss. Noster Monta•u•ius in Antidictib. ad Ano. 33. page. 317. 318.) patet Christ, qu••vis personali & haereditarid dignitate., Hebrew 1. 2. I••nunem (doceute Augustine quest. Evangelicarum, lib. 1. Question. 23.) 〈 ◊ 〉 tamen in Doctrine praedicium jus suum & libertatem asserere.
