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A CAVEAT FOR MAGISTRATES. 2 COR. 19.6, 7. And he said to the Judges, take heed what you doe;
A CAVEAT FOR MAGISTRATES. 2 COR. 19.6, 7. And he said to the Judges, take heed what you do;
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for ye judge not for man, but for the Lord, who is with you in the judgement.
for you judge not for man, but for the Lord, who is with you in the judgement.
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Therefore now let the feare of the Lord be upon you, take heed and doe it,
Therefore now let the Fear of the Lord be upon you, take heed and do it,
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for there is no iniquity with the Lord our God, nor respect of persons, nor taking of gifts.
for there is no iniquity with the Lord our God, nor respect of Persons, nor taking of Gifts.
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THese words, they are Jehosophats caveat to his Judges. In the former verse you have their Commission.
THese words, they Are Jehosophats caveat to his Judges. In the former verse you have their Commission.
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He appointed Judges in the Land, throughout all the fenced Cities of Judah, City by City. He appointed Judges in the Land, throughout all the fenced Cities of Judah, city by city.
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To judge, to rule, to govern, Magistracie, though it be for every ones good, yet it is not every ones work;
To judge, to Rule, to govern, Magistracy, though it be for every ones good, yet it is not every ones work;
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but theirs that are appointed to it. He appointed Judges. There's their Commission. And then here's their charge.
but theirs that Are appointed to it. He appointed Judges. There's their Commission. And then here's their charge.
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Wherein two things are required of them: First, Action, (ver. 7.) Take heed and doe it. Judges must be doers.
Wherein two things Are required of them: First, Actium, (ver. 7.) Take heed and do it. Judges must be doers.
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Secondly, Caution, (ver. 6.) take heed what you doe. Judges must take heed what they doe. Secondly, Caution, (ver. 6.) take heed what you do. Judges must take heed what they do.
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And then you have the grounds of that caution, & they are two. And then you have the grounds of that caution, & they Are two.
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The first is taken from the person they represent in judgement, The Lord. For ye judge not for man; but for the Lord.
The First is taken from the person they represent in judgement, The Lord. For you judge not for man; but for the Lord.
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Not for man. It is not to be understood negatively, but comparatively. As that, God will have mercie and not sacrifice. Sacrifice too; but mercie rather then Sacrifice. Not for man. It is not to be understood negatively, but comparatively. As that, God will have mercy and not sacrifice. Sacrifice too; but mercy rather then Sacrifice.
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So for men too, but for God rather then for men. So Tremelius, Non tam hominis, quam Dei vices in judicando geritis.
So for men too, but for God rather then for men. So Tremelius, Non tam hominis, quam Dei vices in judicando geritis.
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As if he should have said, In this great work ye sustain, not so much my person, as Gods person;
As if he should have said, In this great work you sustain, not so much my person, as God's person;
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nor are ye so much my Vicegerents, as Gods Vicegerents; my Deputies as Gods Deputies; therefore, take heed what you doe.
nor Are you so much my Vicegerents, as God's Vicegerents; my Deputies as God's Deputies; Therefore, take heed what you do.
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The second is taken from the person present with them in Judgement, and that's the Lord too.
The second is taken from the person present with them in Judgement, and that's the Lord too.
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But for the Lord, who is with you in the judgement. As if he should say, you doe not onely represent God in the judgement,But for the Lord, who is with you in the judgement. As if he should say, you do not only represent God in the judgement,
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but God is present with you in the judgement. He sits as Lord chiefe Justice upon the same bench with you;
but God is present with you in the judgement. He sits as Lord chief justice upon the same bench with you;
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therefore, take heed what you doe. Thirdly, you have the main help prescribed; and that's the fear of God.
Therefore, take heed what you do. Thirdly, you have the main help prescribed; and that's the Fear of God.
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Now therefore let the fear of the Lord be upon you. Now Therefore let the Fear of the Lord be upon you.
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The true fear of God in the heart of a Judge, first it wil Restrain him from every evil.
The true Fear of God in the heart of a Judge, First it will Restrain him from every evil.
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Other Governours did thus and thus, were injurious, were oppressing, &c. but so was not I. because I feared God, said Nehemiah. Secondly, constrain him to every good, put him upon every duty.
Other Governors did thus and thus, were injurious, were oppressing, etc. but so was not I. Because I feared God, said Nehemiah. Secondly, constrain him to every good, put him upon every duty.
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Though never so difficult, Gen. 22.12. Never so dangerous 1 King. 1.18.3.12. Lastly, you have the main hinderances removed.
Though never so difficult, Gen. 22.12. Never so dangerous 1 King. 1.18.3.12. Lastly, you have the main hindrances removed.
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And they are three. 1 Iniquity, wickednesse, profanesse. A mighty impediment to justice. 2 Accepting of persons. 3 Taking of gifis.
And they Are three. 1 Iniquity, wickedness, profaneness. A mighty impediment to Justice. 2 Accepting of Persons. 3 Taking of gifis.
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For There is no iniquity with the Lord our God, nor respect of persons, nor taking gifts.
For There is no iniquity with the Lord our God, nor respect of Persons, nor taking Gifts.
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We will begin with the caution, Take heed what you doe: As if he should say, be not rash, headlong, percipitant;
We will begin with the caution, Take heed what you do: As if he should say, be not rash, headlong, percipitant;
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but discreet, wary, circumspect in all your doings; and very wary, marvellous circumspect; here's a double take heed. Take heed and doe it:
but discreet, wary, circumspect in all your doings; and very wary, marvellous circumspect; here's a double take heed. Take heed and do it:
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and Take heed what you doe. Caution upon Caution.
and Take heed what you do. Caution upon Caution.
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Of all men in the world, Judges, Magistrates, Ministers of Justice, they ought to be men of marvellous warinesse and circumspection. Of all men in the world, Judges, Magistrates, Ministers of justice, they ought to be men of marvellous wariness and circumspection.
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All men ought to be so. The divers assaults of Satan to deceive us. The sundry inticements of the flesh to beguile us.
All men ought to be so. The diverse assaults of Satan to deceive us. The sundry enticements of the Flesh to beguile us.
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The many allurements of the world to ensnare us. All declare as much. All have soules to save.
The many allurements of the world to ensnare us. All declare as much. All have Souls to save.
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All have another world to provide for. All have rules to walke by. All are subject to erre from those rules.
All have Another world to provide for. All have rules to walk by. All Are Subject to err from those rules.
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All must appear before the judgement seat of Christ, and give accompt of all they doe.
All must appear before the judgement seat of christ, and give account of all they do.
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Therefore all had need to take heed what they doe. But above all Magistrates had need to doe so, for why?
Therefore all had need to take heed what they do. But above all Magistrates had need to do so, for why?
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First, They have a larger, and greater care, and charge, committed to them, by the Lord, then others have. And that, 1 In regard of places.
First, They have a larger, and greater care, and charge, committed to them, by the Lord, then Others have. And that, 1 In regard of places.
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Other's, their care, and charge is shut up and contained within narrower and straiter bounds and limits then their's is. Ministers to their Flocks:
Other's, their care, and charge is shut up and contained within narrower and straiter bounds and Limits then their's is. Ministers to their Flocks:
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Parents and Masters, Governours of families, to their families. Their's to Kingdoms, Counties, Cities. 2 In regard of persons.
Parents and Masters, Governors of families, to their families. Their's to Kingdoms, Counties, Cities. 2 In regard of Persons.
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Let every soule be subject, &c. Rom. 13.1. That lawlesse immunity of the Clergie, as they call it, from the authority and jurisdiction of the civill Magistrate, (' its the cursed device of Antichrist. 3 In regard of things.Let every soul be Subject, etc. Rom. 13.1. That lawless immunity of the Clergy, as they call it, from the Authority and jurisdiction of the civil Magistrate, (' its the cursed device of Antichrist. 3 In regard of things.
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Others their care and charge hath respect, some to the spirituall estate of men onely, some to the temporall, worldly, outward estate of men onely; their's to both.
Others their care and charge hath respect, Some to the spiritual estate of men only, Some to the temporal, worldly, outward estate of men only; their's to both.
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Again, others their care and charge hath respect, some to the state of the Church onely.
Again, Others their care and charge hath respect, Some to the state of the Church only.
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Some to the outward, civill, politike, estate of the common-wealth onely; Their's to both.
some to the outward, civil, politic, estate of the commonwealth only; Their's to both.
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The office of the Magistrate, and the duty of the Magistrate, it hath respect, not onely to Religion; but to the civill State:
The office of the Magistrate, and the duty of the Magistrate, it hath respect, not only to Religion; but to the civil State:
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not onely to the civill State, but to Religion.
not only to the civil State, but to Religion.
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He is Custos utriusque tabulae: must be carefull that all duties, both of first and second Table be performed.
He is Custos utriusque tabulae: must be careful that all duties, both of First and second Table be performed.
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All open breaches of every Commandement in both, punished. Besides, these are in the highest degree of preheminence, next to God above all others.
All open Breaches of every Commandment in both, punished. Beside, these Are in the highest degree of pre-eminence, next to God above all Others.
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They carry Gods image in their persons; Gods scepter in their hands; Are called Gods. Et quo sublimior gloria, Eó major cura, sayes Cyprian.
They carry God's image in their Persons; God's sceptre in their hands; are called God's Et quo sublimior gloria, Eó Major Cure, Says Cyprian.
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Again, they of all others are most obnoxious to slips, and falls, and miscarriages. And that,
Again, they of all Others Are most obnoxious to slips, and falls, and miscarriages. And that,
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1 Because they have many provocations, which others have not. Ly open to many snares, which others doe not ly open to.
1 Because they have many provocations, which Others have not. Lie open to many snares, which Others do not lie open to.
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2 Because they want many restraints, which others have; Publike and private admonition and reprehension. Fear of punishment, &c. A terrour indeed they are to others, if they doe evill;
2 Because they want many restraints, which Others have; Public and private admonition and reprehension. fear of punishment, etc. A terror indeed they Are to Others, if they do evil;
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revengers to execute wrath upon others, Rom. 13. But if they doe evill themselves, who shall be a terror to them? and execute wrath upon them?
revengers to execute wrath upon Others, Rom. 13. But if they do evil themselves, who shall be a terror to them? and execute wrath upon them?
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Once more, Innumerable, and those unspeakable are either the mischiefs or benefits that must necessarily flow from Magistrates, either diligence or negligence,
Once more, Innumerable, and those unspeakable Are either the mischiefs or benefits that must necessarily flow from Magistrates, either diligence or negligence,
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and that both to Church and Common-wealth. A Magistrate he is a publike person; and therefore a publike good, or a publike evill.
and that both to Church and Commonwealth. A Magistrate he is a public person; and Therefore a public good, or a public evil.
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If he be carelesse, negligent, ungodly, unjust, abuse his authoritie, neglect his dutie, what's the issue? Religion degenerates into Idolatry and Superstition.
If he be careless, negligent, ungodly, unjust, abuse his Authority, neglect his duty, what's the issue? Religion Degenerates into Idolatry and Superstition.
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The publike ministery of the word, and all other means of salvation, are either wholly neglected, or exceedingly slighted. Wicked men incouraged. Godly men discountenanced.
The public Ministry of the word, and all other means of salvation, Are either wholly neglected, or exceedingly slighted. Wicked men encouraged. Godly men discountenanced.
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Nothing but Ataxie, Disorder, Confusion, in Church, in Common-wealth.
Nothing but Ataxia, Disorder, Confusion, in Church, in Commonwealth.
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Men cannot possesse their lives, their estates, their names, their — any thing in peace, in quiet.
Men cannot possess their lives, their estates, their names, their — any thing in peace, in quiet.
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Whereas, on the other side, if Magistrates be wise, faithfull, carefull, vigilant, intentive, God will be worshipped purely;
Whereas, on the other side, if Magistrates be wise, faithful, careful, vigilant, intentive, God will be worshipped purely;
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the Ministerie of the word prized highly; evill men punished; good men protected;
the Ministry of the word prized highly; evil men punished; good men protected;
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And all knit together in such an order, that every one will forward what he can the peace, prosperitie, welfare, good, comfort of another;
And all knit together in such an order, that every one will forward what he can the peace, Prosperity, welfare, good, Comfort of Another;
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and every one possesse and enjoy his life, his goods, his good name, his — all in peace, in safetie, in securitie.
and every one possess and enjoy his life, his goods, his good name, his — all in peace, in safety, in security.
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This is cleer by the state of the Kingdomes of Israel and Judah. When they had good Magistrates,
This is clear by the state of the Kingdoms of Israel and Judah. When they had good Magistrates,
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as David; Salomon, Josia, Hezekiah, &c. How did every thing flourish that concerned either the glorie of God,
as David; Solomon, Josia, Hezekiah, etc. How did every thing flourish that concerned either the glory of God,
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or the profit, and benefit, and comfort of men, both for soul and bodie? But when the Magistrates were Idolatrous, Tyrannous, Vicious, Then all went to wrack.
or the profit, and benefit, and Comfort of men, both for soul and body? But when the Magistrates were Idolatrous, Tyrannous, Vicious, Then all went to wrack.
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And wee see it by our own sad experience.
And we see it by our own sad experience.
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And therefore Ecclesiastes 10.16, 17. Woe to thee ô Land, when thy King is a child,
And Therefore Ecclesiastes 10.16, 17. Woe to thee o Land, when thy King is a child,
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and thy Princes eat in the morning.
and thy Princes eat in the morning.
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And blessed art thou ô Land, when thy King is the sonne Nobles, and thy Princes eat in due season,
And blessed art thou o Land, when thy King is the son Nobles, and thy Princes eat in due season,
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for strength, and not for drunkennesse, sayes Solomon. That Land is happy that has good Magistrates;for strength, and not for Drunkenness, Says Solomon. That Land is happy that has good Magistrates;
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and the contrary, most miserable and unhappy. For these and many other reasons, Judges and Magistrates, men set apart for the guiding,
and the contrary, most miserable and unhappy. For these and many other Reasons, Judges and Magistrates, men Set apart for the guiding,
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and governing, and ordering of Kingdoms, or Counties, or Cities, ought in a more especiall manner to take heed what they do.
and governing, and ordering of Kingdoms, or Counties, or Cities, ought in a more especial manner to take heed what they do.
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And that in all their actions, Naturall, Civill, Religious. In their whole conversations. The ordering of their Families. There Children. Their Servants;
And that in all their actions, Natural, Civil, Religious. In their Whole conversations. The ordering of their Families. There Children. Their Servants;
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Those they employ in managing their publike Affairs; Those too they employ in managing their Domestick or Houshold businesses and occasions;
Those they employ in managing their public Affairs; Those too they employ in managing their Domestic or Household businesses and occasions;
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to see that they be such as be faithfull in their dutie to them, their masters on earth;
to see that they be such as be faithful in their duty to them, their Masters on earth;
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mindfull of their dutie to God, their master in Heaven.
mindful of their duty to God, their master in Heaven.
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That they be pious, religious, conscientious, such as feare God, such as will discharge the trust committed to them.
That they be pious, religious, conscientious, such as Fear God, such as will discharge the trust committed to them.
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If a man know not how to rule his owne house, how shall he take care of the Church of God? saith the Apostle of Ministers; If a man know not how to Rule his own house, how shall he take care of the Church of God? Says the Apostle of Ministers;
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and it's true of Magistrates as well.
and it's true of Magistrates as well.
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How shall hee be able to governe a Citie, that cannot govern his own Family?
How shall he be able to govern a city, that cannot govern his own Family?
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The ordering of their persons too.
The ordering of their Persons too.
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Above all men in the world, Magistrates had need to take heed that their lives be holy, harmlesse, righteous, religious.
Above all men in the world, Magistrates had need to take heed that their lives be holy, harmless, righteous, religious.
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Such as may adorn their profession. Such as may put an honour, a lustre upon Religion.
Such as may adorn their profession. Such as may put an honour, a lustre upon Religion.
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Such whereby they may be an example of good to all, of evill to none. For why?
Such whereby they may be an Exampl of good to all, of evil to none. For why?
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First, with what face can a Magistrate punish sin in others, if guiltie of the same sin himself? A drunken Magistrate, A swearing Magistrate, A whoring Magistrate, A Sabboath-breaking Magistrate,
First, with what face can a Magistrate Punish since in Others, if guilty of the same since himself? A drunken Magistrate, A swearing Magistrate, A whoring Magistrate, A Sabboath-breaking Magistrate,
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how can he punish drunkennesse in others, oaths in others, uncleannesse in others, prophanenesse of Gods day in others?
how can he Punish Drunkenness in Others, Oaths in Others, uncleanness in Others, profaneness of God's day in Others?
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Secondly, The excellencie of their office requires it. Magistracie, It's a visible character of an invisible Deity.
Secondly, The excellency of their office requires it. Magistracy, It's a visible character of an invisible Deity.
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They are called Gods, I have said ye are Gods:
They Are called God's, I have said you Are God's:
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Psal. 82. And what, a drunken God! a swearing God! a Sabboth-breaking God! a prophane vicious God! It's no lesse then blasphemy.Psalm 82. And what, a drunken God! a swearing God! a Sabbath breaking God! a profane vicious God! It's no less then blasphemy.
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Thirdly, The eminencie of their place requires it. They are as a City set upon a hill.
Thirdly, The eminency of their place requires it. They Are as a city Set upon a hill.
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All mens eys are upon them. Their lives are exemplary. Men are led by example much;
All men's eyes Are upon them. Their lives Are exemplary. Men Are led by Exampl much;
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and by the example of Magistrates, more then by the examples of other men, Reges ad exemplum; &c. Magistrates lives, they are the peoples rules.
and by the Exampl of Magistrates, more then by the Examples of other men, Reges ad exemplum; etc. Magistrates lives, they Are the peoples rules.
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And of all things a rule should be strait. A false rule! a crooked rule! it's most dangerous.
And of all things a Rule should be strait. A false Rule! a crooked Rule! it's most dangerous.
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Fourthly, Example in them doth more good, or more hurt. A mighty force in the example of Magistrates.
Fourthly, Exampl in them does more good, or more hurt. A mighty force in the Exampl of Magistrates.
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Have any of the Rulers believed in him? John. 7.48. The example of the Rulers kept many from believing.Have any of the Rulers believed in him? John. 7.48. The Exampl of the Rulers kept many from believing.
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Evill examples in Magistrates, is more infectious, more contagious. Jeroboams sin, it made All Israel to sin.
Evil Examples in Magistrates, is more infectious, more contagious. Jeroboams since, it made All Israel to since.
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If Magistrates be wicked, how will wicked men be animated, imboldned, incouraged in their wicked wayes? Not a greater provocation in the world to a wicked life, then a wicked Magistrate. God will be dishonoured more; his people grieved more; wicked men imboldned more;
If Magistrates be wicked, how will wicked men be animated, emboldened, encouraged in their wicked ways? Not a greater provocation in the world to a wicked life, then a wicked Magistrate. God will be dishonoured more; his people grieved more; wicked men emboldened more;
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the Land indangered more, defiled more:
the Land endangered more, defiled more:
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from them as from a fountain, prophannesse, wickednesse, ungodlinesse will flow forth into all the Land,
from them as from a fountain, profaneness, wickedness, ungodliness will flow forth into all the Land,
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as the Prophet speaks of the wicked priests of his time, Jer. 23.15. Therefore above all men in the world, Magistrates had need to take heed wihat they do.
as the Prophet speaks of the wicked Priests of his time, Jer. 23.15. Therefore above all men in the world, Magistrates had need to take heed wihat they do.
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And that even in All their actions, in their whole conversations.
And that even in All their actions, in their Whole conversations.
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But especially in the administration of justice, in the execution of their office, in matter of government, in point of judgement, in their judiciary proceedings. But especially in the administration of Justice, in the execution of their office, in matter of government, in point of judgement, in their judiciary proceedings.
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That is, 1 In hearing causes that are brought before them. 2 In passing sentence when they have heard them. 3 In executing that sentence when they have passed it (NONLATINALPHABET.) To these three heads may be referred all judiciary proceedings. Hearing. Sentencing. Executing.
That is, 1 In hearing Causes that Are brought before them. 2 In passing sentence when they have herd them. 3 In executing that sentence when they have passed it (.) To these three Heads may be referred all judiciary proceedings. Hearing. Sentencing. Executing.
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First, hearing of causes that are btought before them; whether criminall, or controversall. Doth our Law judge any man, before it heare him? saith Nicodemus.
First, hearing of Causes that Are btought before them; whither criminal, or controversal. Does our Law judge any man, before it hear him? Says Nicodemus.
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The Common-wealth, it's a body politike;
The Commonwealth, it's a body politic;
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offenders and offences in a Common-wealth, they are (as it were) the peccant and noxious humours, and diseases in that body;
offenders and offences in a Commonwealth, they Are (as it were) the peccant and noxious humours, and diseases in that body;
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Judges and Magistrates, they are (as it were) Physicians for the healing and curing of those diseases;
Judges and Magistrates, they Are (as it were) Physicians for the healing and curing of those diseases;
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and doth any Physician prescribe &c. before he understands the state of a mans body, and considers the nature of the disease? Descendam ut videam, saith God.
and does any physician prescribe etc. before he understands the state of a men body, and considers the nature of the disease? Descendam ut videam, Says God.
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The sins of Sodome were exceeding grievous; and their cry came up to heaven: Yet God does not rain down fire and brimstone presently;
The Sins of Sodom were exceeding grievous; and their cry Come up to heaven: Yet God does not rain down fire and brimstone presently;
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No, Ile goe down and see first, saith he; See whether they have done altogether according to the cry.
No, I'll go down and see First, Says he; See whither they have done altogether according to the cry.
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And thus in punishing the old world. And thus in confounding the language. And this he did, not for himself ;
And thus in punishing the old world. And thus in confounding the language. And this he did, not for himself;
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He is omnicient, knows all things, and therefore needs no inquisition, or examination, or triall to informe his knowledge;
He is omnicient, knows all things, and Therefore needs no inquisition, or examination, or trial to inform his knowledge;
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but for our example, Nè mala hominum praesumamus credere, ante quam probare, sayes Gregory. Lest we should credit reports, before we examine them.
but for our Exampl, Nè mala hominum praesumamus Believe, ante quam Probare, Says Gregory. Lest we should credit reports, before we examine them.
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Judges should herein be NONLATINALPHABET, as Plutarch speaks. Living Images of God. The Thebanes pictured their Iudges, somtimes without eys; somtimes without hands: but never without ears.
Judges should herein be, as Plutarch speaks. Living Images of God. The Thebans pictured their Judges, sometimes without eyes; sometimes without hands: but never without ears.
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The cause I knew not, I searched out, saith Job. Examinarion must ever goe before judgement.The cause I knew not, I searched out, Says Job. Examinarion must ever go before judgement.
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And here, mighty warinesse, and caution, and circumspection is required of Magistrates; here, they had need to take heed what they doe.
And Here, mighty wariness, and caution, and circumspection is required of Magistrates; Here, they had need to take heed what they do.
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As namely, that they doe it, First, speedily. Without demurs, delays, procrastinations, (beyond what is necessary.) Secondly. Meekly, mildly, patiently;
As namely, that they do it, First, speedily. Without demurs, delays, procrastinations, (beyond what is necessary.) Secondly. Meekly, mildly, patiently;
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not in passion, in anger, in wrath: The wrath of man, works not the righteousnesse of God, sayes James. Thirdly. Diligently; not oscitantly, sluggishly, slothfully, sleepily;
not in passion, in anger, in wrath: The wrath of man, works not the righteousness of God, Says James. Thirdly. Diligently; not oscitantly, sluggishly, slothfully, sleepily;
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as Philip of Macedon once, who by that means gave wrong sentence; so that the partie was fain to appeal from Philip sleeping, to Philip waking. Fourthly. Equally too, indifferently. Heare small, aswell as great; poore, as well as rich; Stranger, as well as brother. And heare both parties; both sides.
as Philip of Macedon once, who by that means gave wrong sentence; so that the party was fain to appeal from Philip sleeping, to Philip waking. Fourthly. Equally too, indifferently. Hear small, aswell as great; poor, as well as rich; Stranger, as well as brother. And hear both parties; both sides.
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Plutarch reports of Alexander, that when he sate in judgment, he was wont (alteram aurem praebere actori, alteram verò integram servarereo) always to stop one eare to the Plaintiffe, saying, he kept that for the Defendant.Plutarch reports of Alexander, that when he sat in judgement, he was wont (Another Ear praebere Actor, Another verò integram servarereo) always to stop one ear to the Plaintiff, saying, he kept that for the Defendant.
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Condemne no man before he which is accused, hath his accuser face to face, and hath liberty to answer for himself, concerning the thing laid to his charge. Condemn no man before he which is accused, hath his accuser face to face, and hath liberty to answer for himself, Concerning the thing laid to his charge.
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It was a Rule among the Romans ;
It was a Rule among the Romans;
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And it was a good Rule, for why? He that is first in his owne cause is just, till his Neighbour comes, says Salomon. One mans tale is good till another's is heard.
And it was a good Rule, for why? He that is First in his own cause is just, till his Neighbour comes, Says Solomon. One men tale is good till another's is herd.
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Besides, If to accuse, be sufficient to make a man nocent, who shall be innocent? Fiftly. judiciously, understandingly.
Beside, If to accuse, be sufficient to make a man nocent, who shall be innocent? Fifty. judiciously, understandingly.
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A Judge, He had need be a man of a most exact understanding; that he may be able to discerne betwixt man and man; cause and cause; just and unjust; true and verisimilus ; false and specious;
A Judge, He had need be a man of a most exact understanding; that he may be able to discern betwixt man and man; cause and cause; just and unjust; true and verisimilus; false and specious;
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between the confidence of accusing or denying, and the truth or falsitie of the accusation; betwixt impudent guiltinesse, and diffident innocence.
between the confidence of accusing or denying, and the truth or falsity of the accusation; betwixt impudent guiltiness, and diffident innocence.
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No cause so bad, but there are, that by their quirks and devises wil make it seem good.
No cause so bad, but there Are, that by their quirks and devises will make it seem good.
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And so on th'other side, no cause so good, but through the modestie, or unskilfulnesse, or unfaithfulnesse of those that plead it, it may possibly seeme bad.
And so on The other side, no cause so good, but through the modesty, or unskilfulness, or unfaithfulness of those that plead it, it may possibly seem bad.
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It's strange to see with what confidence, and what impudence, with what a brazen forehead that Harlot carries it;
It's strange to see with what confidence, and what impudence, with what a brazen forehead that Harlot carries it;
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1 King. 3. and how right and innocencie in the other had even like to have betray'd it self, through modestie and simplicitie of earriage and expression.
1 King. 3. and how right and innocence in the other had even like to have betrayed it self, through modesty and simplicity of earriage and expression.
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Had not Salomon had NONLATINALPHABET as Basil speaks, a sharpe and exact understanding, to discerne between the modesty of the innocent plaintiff,
Had not Solomon had as Basil speaks, a sharp and exact understanding, to discern between the modesty of the innocent plaintiff,
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and the malice of the envious defendant, he had certainly been deceived.
and the malice of the envious defendant, he had Certainly been deceived.
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Quibus bonestior conscientia, iis plerumque frons imbecillior, sayes Jerome. Dishonesty many times (like Tamar ) is vailed with a maske of fair words, and a smooth tongue;Quibus bonestior conscientia, iis plerumque frons imbecillior, Says Jerome. Dishonesty many times (like Tamar) is veiled with a mask of fair words, and a smooth tongue;
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when innocencie is timorous and uneloquent.
when innocence is timorous and uneloquent.
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Therefore, Justitia, though it should be coeca in exequendo, yet it must be oculata in dijudicando, impartially blinde in executing, but eagle-ey'd in searching out a matter.
Therefore, Justitia, though it should be Blind in exequendo, yet it must be oculata in dijudicando, impartially blind in executing, but eagle-eyed in searching out a matter.
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That's the first thing, Judges must take heed what they doe in Hearing causes. Let the cause be opened; let evidences be produced;
That's the First thing, Judges must take heed what they do in Hearing Causes. Let the cause be opened; let evidences be produced;
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let the accused and the accuser bee brought face to face;
let the accused and the accuser be brought face to face;
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Let them get a manifest cognizance of the thing, by a fair, free, calme, hearing of matters on both sides, before they passe sentence.
Let them get a manifest cognizance of the thing, by a fair, free, Cam, hearing of matters on both sides, before they pass sentence.
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For why? Possibly they may erre else. Nay, it's almost impossible but they should erre else.
For why? Possibly they may err Else. Nay, it's almost impossible but they should err Else.
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However, unjust they shall be sure to be;
However, unjust they shall be sure to be;
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yea, ( aequum licet statuerint, as the Tragoedian) though possibly they should light upon the right.
yea, (Aequum licet statuerint, as the Tragedian) though possibly they should Light upon the right.
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Though the Judgement should be just, yet the Judge should be unjust. Those that commence suits;
Though the Judgement should be just, yet the Judge should be unjust. Those that commence suits;
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Those that plead and prosecute suits; Those that testifie and give in evidence; Those that bring in verdict.
Those that plead and prosecute suits; Those that testify and give in evidence; Those that bring in verdict.
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All had need to take heed what they doe, that they carry themselves as in the presence of God;
All had need to take heed what they do, that they carry themselves as in the presence of God;
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and doe nothing in these cases before Gods Vicegerents, which they would not doe before God himselfe, whose judgement it is,
and do nothing in these cases before God's Vicegerents, which they would not do before God himself, whose judgement it is,
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and who is with them in the judgement. But above all, Judges had need to take heed;
and who is with them in the judgement. But above all, Judges had need to take heed;
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Because when all have said all they can, still the judgment lyes in the judges brest. Secondly, In passing sentence.
Because when all have said all they can, still the judgement lies in the judges breast. Secondly, In passing sentence.
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Judges must heare causes speedily, patiently, diligently, indifferently, understandingly; and when they have so heard them, they must passe sentence.
Judges must hear Causes speedily, patiently, diligently, indifferently, understandingly; and when they have so herd them, they must pass sentence.
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And here likewise abundance of warinesse and circumspection is required of Judges. Judges had need to take heed what they doe;
And Here likewise abundance of wariness and circumspection is required of Judges. Judges had need to take heed what they do;
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as namely, that they do it. 1 Righteously.
as namely, that they do it. 1 Righteously.
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Heare the causes betwixt man and man, and judge righteously, Deut. 1, 16. with equability, with proportion.Hear the Causes betwixt man and man, and judge righteously, Deuteronomy 1, 16. with equability, with proportion.
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Proportion, 1 to the minde of the Law. 2 To the quality of the offence. 3 To the nature and disposition of the party offending.
Proportion, 1 to the mind of the Law. 2 To the quality of the offence. 3 To the nature and disposition of the party offending.
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1 To the minde of toe Law.
1 To the mind of toe Law.
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A Judge must proportion his sentence, square his sentence, not to his own or other mens passions, affections, humours, favours;
A Judge must proportion his sentence, square his sentence, not to his own or other men's passion, affections, humours, favours;
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but according to the Minde of the Law. Not the words of the Law, they are but vestitus legis ;
but according to the Mind of the Law. Not the words of the Law, they Are but vestitus Legis;
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but the Minde of the Law, the true sense and meaning of the Law, the intent of the Law;
but the Mind of the Law, the true sense and meaning of the Law, the intent of the Law;
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that is, according to justice, and truth, and equity, and reason. 2 According to the quality of the offence.
that is, according to Justice, and truth, and equity, and reason. 2 According to the quality of the offence.
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Artaxerxes that heathen King, even by the light of nature prescribed this rule:Artaxerxes that heathen King, even by the Light of nature prescribed this Rule:
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That every one that should offend, should be sentenced According to his offence, some to death, some to banishment, same to confiscation of goods, some to imprisonment Ezra. 7.26. That every one that should offend, should be sentenced According to his offence, Some to death, Some to banishment, same to confiscation of goods, Some to imprisonment Ezra. 7.26.
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As there is a difference of offences, so there must be a difference of punishments. Greater offences, greater punishments; lesser offences, lesser punishments.
As there is a difference of offences, so there must be a difference of punishments. Greater offences, greater punishments; lesser offences, lesser punishments.
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3 According to the nature and disposition of the offender. Respect herein must be had to that too.
3 According to the nature and disposition of the offender. Respect herein must be had to that too.
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It's true, the letter of the Law is the guide of judgement NONLATINALPHABET, for the most part.
It's true, the Letter of the Law is the guide of judgement, for the most part.
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But yet, because mens actions are infinite; and there are sundry particular cases which the Law in its generall mandats cannot foresee,
But yet, Because men's actions Are infinite; and there Are sundry particular cases which the Law in its general mandates cannot foresee,
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and provide for, by reason of divers circumstances extenuating perhaps the nature of the fact;
and provide for, by reason of diverse Circumstances extenuating perhaps the nature of the fact;
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and it would seem harsh if every thing should be censured by the rigour of the Law,
and it would seem harsh if every thing should be censured by the rigour of the Law,
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therefore much is left to the Judge herein;
Therefore much is left to the Judge herein;
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and there ought to be in His breast an NONLATINALPHABET, as Aristotle calls it, a middle equity, tempering justice by the milder interpretation of the Law.
and there ought to be in His breast an, as Aristotle calls it, a middle equity, tempering Justice by the milder Interpretation of the Law.
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And in this case Judex non jus dat, sed docet, as Plato. The Iudge doth not give Laws,
And in this case Judge non jus that, sed docet, as Plato. The Judge does not give Laws,
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but give the sense of Laws. And concerning the offender;
but give the sense of Laws. And Concerning the offender;
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the Iudge is to consider, First, Whether he did it through weaknesse, or whether he did it through wilfulnesse;
the Judge is to Consider, First, Whither he did it through weakness, or whither he did it through wilfulness;
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the one is to be beaten with more stripes, the other with fewer stripes, Luke 12.47. Again, whether now remorsefull, humbled, penitent;
the one is to be beaten with more stripes, the other with fewer stripes, Lycia 12.47. Again, whither now remorseful, humbled, penitent;
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or stubborne, audacious desperate in his wickednesse. If the incestuous person upon admonition become sorrowfull, and humbled, and penitent, NONLATINALPHABET.
or stubborn, audacious desperate in his wickedness. If the incestuous person upon admonition become sorrowful, and humbled, and penitent,.
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It's enough, sayes the Apostle, it's sufficient that he hath been admonished; now receive him, forgive him, comfort him, confirme your love to him. Cor. 2.2.6. It's enough, Says the Apostle, it's sufficient that he hath been admonished; now receive him, forgive him, Comfort him, confirm your love to him. Cor. 2.2.6.
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And the reason of this rule is, because the great designe of a Magistrate in all his administrations of judgementit, should be reformation; not destruction, but reformation.
And the reason of this Rule is, Because the great Design of a Magistrate in all his administrations of judgementit, should be Reformation; not destruction, but Reformation.
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He should not Sono catenarum delectare, as Seneca speaks, delight in the ratling of chains and fetters,
He should not Sono catenarum delectare, as Senecca speaks, delight in the rattling of chains and fetters,
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and the sight of hatchets and haltats, &c. punish that he may punish, but that he may bring to repentance.
and the sighed of hatchet's and haltats, etc. Punish that he may Punish, but that he may bring to Repentance.
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It's the end of all censures whether civill or Ecclesiasticall. Yet I doe not give this for an universall rule neither. It's the end of all censures whither civil or Ecclesiastical. Yet I do not give this for an universal Rule neither.
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There are cases wherein the Iudge must not be milder then the Law, The Law must have course, Iustice must bee done. 1 That the Land stand not before God guilty of bloud. 2 That others may heare,
There Are cases wherein the Judge must not be milder then the Law, The Law must have course, justice must be done. 1 That the Land stand not before God guilty of blood. 2 That Others may hear,
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and fear, and doe no more so wickedly. As namely, when the offences are bloudy and crying and hainous;
and Fear, and do no more so wickedly. As namely, when the offences Are bloody and crying and heinous;
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connivencie or impunity, in these cases, it's not clemencie, but cruelty.
connivency or impunity, in these cases, it's not clemency, but cruelty.
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But in other cases again, in lesser offences, but once or seldome committed, and the offender penitent; there, justice without mercie;
But in other cases again, in lesser offences, but once or seldom committed, and the offender penitent; there, Justice without mercy;
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it's not justice, but severity, sayes Chrysostome. 2 Religiously, piously, sincerely, without any respect at all to any thing in the world;
it's not Justice, but severity, Says Chrysostom. 2 Religiously, piously, sincerely, without any respect At all to any thing in the world;
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but meerly and onely out of love to God, delight in justice, zeale to the good of the Common-wealth.
but merely and only out of love to God, delight in Justice, zeal to the good of the Commonwealth.
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Otherwise, Christians are no otherwise just then Heathens were just. Nay otherwise, even while just Iudges, they are murderers;
Otherwise, Christians Are not otherwise just then heathens were just. Nay otherwise, even while just Judges, they Are murderers;
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If biassed by carnall interests, private respects, selfe aims and ends, as wee see in Jehu. 3 Couragiously too.
If biased by carnal interests, private respects, self aims and ends, as we see in Jehu. 3 Courageously too.
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Judges, they must be men of courage; not weake and timorous and pusillanimous. A weake and timorous Judge, will easily be an unjust Iudge.
Judges, they must be men of courage; not weak and timorous and pusillanimous. A weak and timorous Judge, will Easily be an unjust Judge.
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If Pilate feare ( ne non amicus Caesari videretur) Caesars displeasure;
If Pilate Fear (ne non Amicus Caesari videretur) Caesars displeasure;
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he will condemne Christ, though it be never so much against his own conscience, Joh. 19.12.
he will condemn christ, though it be never so much against his own conscience, John 19.12.
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If the Governours fear Jesabels displeasure;
If the Governors Fear Jesabels displeasure;
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upon a letter from her, they will condemne Naboth, though never so contrary to all Religion and equity.
upon a Letter from her, they will condemn Naboth, though never so contrary to all Religion and equity.
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1 King. 21. It was Rehoboams fault, Hee was tender-hearted, and not able to withstand the Sonnes of Belial.1 King. 21. It was Rehoboams fault, He was tender-hearted, and not able to withstand the Sons of Belial.
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2 Chron. 13.7. And so Davids too, that he let the sonnes of Servia be too hard for him;2 Chronicles 13.7. And so Davids too, that he let the Sons of Servia be too hard for him;
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hee durst not censure Joab though a murtherer; Why? hee was the Generall of his Armie, and he feared a mutiny;
he durst not censure Joab though a murderer; Why? he was the General of his Army, and he feared a mutiny;
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therefore Deus judicet saith he, the Lord judge him. Alas! a private man, every subject might have said so.
Therefore Deus judicet Says he, the Lord judge him. Alas! a private man, every Subject might have said so.
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Solomons throne was supported by Lions 1 King. 10.20. Lion-like vertues, courage, and valour, and resolution,Solomons throne was supported by Lions 1 King. 10.20. Lion-like Virtues, courage, and valour, and resolution,
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and magnanimity should be in Magistrates;
and magnanimity should be in Magistrates;
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they should not be terrified, or daunted, or diverted from justice, by the threats of the potent,
they should not be terrified, or daunted, or diverted from Justice, by the Treats of the potent,
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or the frowns of the mighty, or the haughty looks of any;
or the frowns of the mighty, or the haughty looks of any;
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or the letters, or messages, or wills, or pleasures of great ones, be they men or women, Caesars or Jesabels, Kings, or Queens.
or the letters, or messages, or wills, or pleasures of great ones, be they men or women, Caesars or Jesabels, Kings, or Queen's.
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Must not fear the face of man, Deut. 1.17. but must be men of bold, undaunted, couragious spirits. 4 Impartially. Without respect of persons. NONLATINALPHABET, without preferring one before another;
Must not Fear the face of man, Deuteronomy 1.17. but must be men of bold, undaunted, courageous spirits. 4 Impartially. Without respect of Persons., without preferring one before Another;
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or inclining to one more then to another.
or inclining to one more then to Another.
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Respect of persons in judgement is every where condemned in Scripture? Thou shalt not favour the person of the poore,
Respect of Persons in judgement is every where condemned in Scripture? Thou shalt not favour the person of the poor,
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nor honour the person of the rich. Levit. 19.15. A Iudge must not pitie a poore man, because hee is poore;nor honour the person of the rich. Levit. 19.15. A Judge must not pity a poor man, Because he is poor;
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Nor favour a rich man, because he is rich; but according to the equitie of the cause, must be the equitie of the sentence.
Nor favour a rich man, Because he is rich; but according to the equity of the cause, must be the equity of the sentence.
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A mean man, a great man, an enemy, a friend, it must be all one in this respect.
A mean man, a great man, an enemy, a friend, it must be all one in this respect.
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Exuat personam Judicis, qui induit personam amici, says one.Exult Personam Judges, qui induit Personam Friends, Says one.
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Let him put off the person of a Iudge, that puts on the person of a friend.
Let him put off the person of a Judge, that puts on the person of a friend.
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A Iudge sits in the place of justice, not to judge of mens persons, but of their causes. And therefore, in former times, sometimes the bare causes were propounded without any so much as mentioning of the persons;
A Judge sits in the place of Justice, not to judge of men's Persons, but of their Causes. And Therefore, in former times, sometime the bore Causes were propounded without any so much as mentioning of the Persons;
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sometimes again obducto velo judicabant, says Musculus, They covered the Iudges face with a Vaile, when hee sate in judgment, that so hee might not see their persons.
sometime again obducto Velo judicabant, Says Musculus, They covered the Judges face with a Veil, when he sat in judgement, that so he might not see their Persons.
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And the Thebanes alwayes painted their Iudges without Eyes. A Iudge must be like Melchizedeck, without father, and without mother.
And the Thebans always painted their Judges without Eyes. A Judge must be like Melchizedeck, without father, and without mother.
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It is Asa's high commendation, that when Maacha (though his own mother) committed Idolatry, he would not spare her,
It is Asa's high commendation, that when Maacha (though his own mother) committed Idolatry, he would not spare her,
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but deposed her from her Regencie.
but deposed her from her Regency.
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And 2 Chron. 16, 16. It's Levies too, In the execution of justice, He said to his father and to his mother, I have not seene them,
And 2 Chronicles 16, 16. It's Levies too, In the execution of Justice, He said to his father and to his mother, I have not seen them,
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neither knew hee his brethren, nor his own children.
neither knew he his brothers, nor his own children.
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Amicus Plato, Amicus Socrates, It's true such a one is my friend, and such a one is my friend;Amicus Plato, Amicus Socrates, It's true such a one is my friend, and such a one is my friend;
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sed magis amica veritas. The affection of a friend suits not the Function of a Iudge.said magis amica veritas. The affection of a friend suits not the Function of a Judge.
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In some cases it was not lawfull for the father or mother to spare there owne son, Deut. 21.18, 19, 21. The husband to spare the wife of his own bosome.
In Some cases it was not lawful for the father or mother to spare there own son, Deuteronomy 21.18, 19, 21. The husband to spare the wife of his own bosom.
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Deut. 13.6, 7, 8. &c. A Iudge must equally and impartially give to every one that portion which the Law gives him.Deuteronomy 13.6, 7, 8. etc. A Judge must equally and impartially give to every one that portion which the Law gives him.
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No outward respect must move him either to pitie, or to severitie; more then the equitie of the cause requires. Freely.
No outward respect must move him either to pity, or to severity; more then the equity of the cause requires. Freely.
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A Iudge should not be moved, either minis, or donis. With threats, or gifts. The motions of justice should be like those of the Heavens, from inward principles;
A Judge should not be moved, either minis, or donis. With Treats, or Gifts. The motions of Justice should be like those of the Heavens, from inward principles;
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not like those of Mils, or Clocks, or Iacks, and the like Mechanick Engines, that stir not but by force of waters, or winds, or waights.
not like those of Mils, or Clocks, or Jacks, and the like Mechanic Engines, that stir not but by force of waters, or winds, or weights.
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Imitantur hamos dona. Bribes, they are the mightie bane of justice. It's said of Elies sonnes, dilexerunt munera, They turn'd aside after Lucre, and tooke bribes: Imitantur hamos dona. Bribes, they Are the mighty bane of Justice. It's said of Ely's Sons, dilexerunt Munera, They turned aside After Lucre, and took Bribes:
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and what follows? perverterunt judicium, they perverted judgment. A Iudge should not receive bribes, no not in a just cause.
and what follows? perverterunt judicium, they perverted judgement. A Judge should not receive Bribes, no not in a just cause.
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A Counsellour may sell his advice; and an Advocate may fell his pleading; but a Iudge may not sell justice.
A Counselor may fell his Advice; and an Advocate may fell his pleading; but a Judge may not fell Justice.
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Iustice should be as cheap as aire.
justice should be as cheap as air.
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It's a debt he owes, and can he be just that must be hired to pay his debts? No difference in Gods account betweene briberie and thieverie.
It's a debt he owes, and can he be just that must be hired to pay his debts? No difference in God's account between bribery and thievery.
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Yea, for this verie thing, are the Princes of Jerusalem called thieves, Esay 1.23. Not for taking purses by the high way side;
Yea, for this very thing, Are the Princes of Jerusalem called thieves, Isaiah 1.23. Not for taking purses by the high Way side;
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but for taking bribes in their chambers; for so it follows, Every one loveth gifts and follows after rewards.
but for taking Bribes in their chambers; for so it follows, Every one loves Gifts and follows After rewards.
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And her Rulers love to say with shame, Give yee, Hosea 4.18. And what difference between, Give yee, and Deliver yee ;And her Rulers love to say with shame, Give ye, Hosea 4.18. And what difference between, Give ye, and Deliver ye;
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only, one goes in chains of gold, many times; while the other lies in fetters of Iron;
only, one Goes in chains of gold, many times; while the other lies in fetters of Iron;
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But in Gods account they are all one.
But in God's account they Are all one.
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It's that that turns magna regna into magna latrocinia, sayes Augustine. Guildhall into Shuters Hill, and Westminster Hall into Salisbury Plaine, as one well Englishes it. 6 Speedily.
It's that that turns Magna regna into Magna Thefts, Says Augustine. Guildhall into Shuters Hill, and Westminster Hall into Salisbury Plain, as one well Englishes it. 6 Speedily.
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Currat lex, let justice have quick dispatch. A miserable thing when Iudges shall use causes; as unconscionable Chyrurgions use sores;Currat lex, let Justice have quick dispatch. A miserable thing when Judges shall use Causes; as unconscionable Chirurgeons use sores;
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hold them long in hand, not for any difficltie in the cure, but for gain. Speed is requisite in justice as well as integritie.
hold them long in hand, not for any difficltie in the cure, but for gain. Speed is requisite in Justice as well as integrity.
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And the Judge in the Parable, why is he called unjust? only for this, he defer'd to doe justice to the poor widdow, he would not for a while, sayes the text, Luk. 18. 4. Even in delaying judgement unjustly and needlesly, there is injustice. Sentence must be given speedily. Yet
And the Judge in the Parable, why is he called unjust? only for this, he deferred to do Justice to the poor widow, he would not for a while, Says the text, Luk. 18. 4. Even in delaying judgement unjustly and needlessly, there is injustice. Sentence must be given speedily. Yet
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7 Deliberately. Two things are to be avoided in judgement. Too much delay. Too suddain expedition. Deliberation ought to accompany judgement.
7 Deliberately. Two things Are to be avoided in judgement. Too much Delay. Too sudden expedition. Deliberation ought to accompany judgement.
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Especially if the punishment be capitall, ultimo supplicio, if it be to life. Life is precious, death terrible.
Especially if the punishment be capital, ultimo Supplicio, if it be to life. Life is precious, death terrible.
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8 Tenderly, and with abundance of mercie and clemencie, and moderation. It's true, excess herein, too much clemencie is not a vertue, but a vice.
8 Tenderly, and with abundance of mercy and clemency, and moderation. It's true, excess herein, too much clemency is not a virtue, but a vice.
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But yet there's a difference between the exercise of justice, and the severity of justice.
But yet there's a difference between the exercise of Justice, and the severity of Justice.
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noli esse justus nimis, sayes Solomon, Eccles. 7.18. Presse not justice too far, doe not turn judgement into gall, and justice into wormwood. Take heed of rigour. Rigour of justice is injustice; where mitigation may be.noli esse justus nimis, Says Solomon, Eccles. 7.18. Press not Justice too Far, do not turn judgement into Gall, and Justice into wormwood. Take heed of rigour. Rigour of Justice is injustice; where mitigation may be.
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Indeed there are cases wherein a Judge must not spare. Notorious malefactors, Traitors, wilfull murtherers, they must die:
Indeed there Are cases wherein a Judge must not spare. Notorious malefactors, Traitors, wilful murderers, they must die:
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Who so sheds mans bloud, by man shall his bloud be shead, Gen. 9.6. Such too in whom is found malicious wickednesse;Who so sheds men blood, by man shall his blood be shed, Gen. 9.6. Such too in whom is found malicious wickedness;
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especially if the ground of the quarrel be laid in irreconcilable principles to Religion; in this case, qui malis parcit, bonis nocet, sayes Scaliger ;
especially if the ground of the quarrel be laid in irreconcilable principles to Religion; in this case, qui malis parcit, bonis nocet, Says Scaliger;
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He wrongs the lambs, and wrongs the sheep, that lets the foxes goe, and lets the wolves goe.
He wrongs the Lambs, and wrongs the sheep, that lets the foxes go, and lets the wolves go.
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Therefore the Law must have course, justice must be done. But yet with aboundance of tender-heartednesse, and aboundance of Christian compassion.
Therefore the Law must have course, Justice must be done. But yet with abundance of tenderheartedness, and abundance of Christian compassion.
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Seneca reports of Augustus, that he never pronounced sentence of death, but he did ( ex imo pectore, alta suspiria ducere ) fetch deepe sighs from the very bottome of his heart.Senecca reports of Augustus, that he never pronounced sentence of death, but he did (ex imo pectore, Alta Suspiria ducere) fetch deep sighs from the very bottom of his heart.
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Yea, even Nero himselfe, though otherwise cruell, yet it's reported of him, that being asked to subscribe to a sentence of death, utinam nescirem literas! says he, I would to God I knew not how to write.
Yea, even Nero himself, though otherwise cruel, yet it's reported of him, that being asked to subscribe to a sentence of death, utinam nescirem literas! Says he, I would to God I knew not how to write.
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That's the next thing therefore in the execution of justice. Qualifie as much as may be the rigour of it; mix mercie with it.
That's the next thing Therefore in the execution of Justice. Qualify as much as may be the rigour of it; mix mercy with it.
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I will sing mercie and judgement, sayes David. Psal. 101.1. Justice without mercie, is not Justice, but cruelty:I will sing mercy and judgement, Says David. Psalm 101.1. justice without mercy, is not justice, but cruelty:
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on the other side, mercie without justice, is not mercie, but foolish pitty. 3 In executing sentence.
on the other side, mercy without Justice, is not mercy, but foolish pity. 3 In executing sentence.
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A Judge when he hath heard the cause, and pronounced sentence, must execute that sentence. Three things make a happy Common-wealth: Good Laws;
A Judge when he hath herd the cause, and pronounced sentence, must execute that sentence. Three things make a happy Commonwealth: Good Laws;
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Upright judgement according to those Laws; And just execution. And herein likewise, Judges must take heed what they doe. As namely:
Upright judgement according to those Laws; And just execution. And herein likewise, Judges must take heed what they do. As namely:
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1 That they doe it with all the grains of allowance, of time, of mercie, of clemencie, that justice will permit; Especially if to life.
1 That they do it with all the grains of allowance, of time, of mercy, of clemency, that Justice will permit; Especially if to life.
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2 With all the mitigation that may be. The Jews might give forty stripes to a malefactor;
2 With all the mitigation that may be. The jews might give forty stripes to a Malefactor;
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yet in their greatest corrections they would give but thirty nine. yet in their greatest corrections they would give but thirty nine.
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2 Cor. 11.24. Of the Jews five times, received I forty stripes save one, sayes Paul. They bated him one. 3 With aboundance of compassion.2 Cor. 11.24. Of the jews five times, received I forty stripes save one, Says Paul. They bated him one. 3 With abundance of compassion.
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If the judgement be severe, and such as cannot justly or safely admit of any further delay,
If the judgement be severe, and such as cannot justly or safely admit of any further Delay,
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or any remisnesse or mitigation, by reason of the haynousnesse and atrocitie of the crime,
or any remissness or mitigation, by reason of the heinousness and atrocity of the crime,
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yet even then he must doe it, not with insolence, and elation, and revilings, and reproachfull speeches, &c. but with all the meeknesse and demonstration of compassion that may be.
yet even then he must do it, not with insolence, and elation, and revilings, and reproachful Speeches, etc. but with all the meekness and demonstration of compassion that may be.
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My sonne give glory to God, sayes Joshua to Achan ;My son give glory to God, Says joshua to achan;
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he calls him his Sonne. What ever the punishment be, mercie and compassion must be used in the inflicting of it.
he calls him his Son. What ever the punishment be, mercy and compassion must be used in the inflicting of it.
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Must not by any cruell course make the torture either greater or longer then necessity requires;
Must not by any cruel course make the torture either greater or longer then necessity requires;
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for why? Duo sunt nomina sayes Austin, homo & peccator ; As he is a malefactor, punish him;
for why? Duo sunt nomina Says Austin, homo & peccator; As he is a Malefactor, Punish him;
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but yet as he is a man, pitty him. Thus in all their actions, in their whole conversations;
but yet as he is a man, pity him. Thus in all their actions, in their Whole conversations;
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but especially in matters of judgement, in their judiciary proceedings; as in hearing causes that are brought before them; in passing sentence; in executing that sentence;
but especially in matters of judgement, in their judiciary proceedings; as in hearing Causes that Are brought before them; in passing sentence; in executing that sentence;
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in all these, Iudges and Magistrates ought to be men of marvellous caution and circumspection. And thus we have done with the explication of the point. We come now to application.
in all these, Judges and Magistrates ought to be men of marvellous caution and circumspection. And thus we have done with the explication of the point. We come now to application.
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And here, something I will say to all.
And Here, something I will say to all.
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But yet I beseech you give me leave to begin with you, the honourable and reverend Judges and Magistrates of this magnificent and renowned Citie.
But yet I beseech you give me leave to begin with you, the honourable and reverend Judges and Magistrates of this magnificent and renowned city.
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And the sum of what I shal say to you, is only this charge of K. Jehosophat to his Iudges here;
And the sum of what I shall say to you, is only this charge of K. Jehoshaphat to his Judges Here;
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It is the charge of the King of Kings, to you this day, by mee, who also am in Gods stead,
It is the charge of the King of Kings, to you this day, by me, who also am in God's stead,
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and am set here to mind you of your dutie, Take heed what you doe, &c. Oh that this sentence were painted upon the doores,
and am Set Here to mind you of your duty, Take heed what you do, etc. O that this sentence were painted upon the doors,
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and gates, and walls of all your Courts, and all your judgment seats! But above all, oh that it were ingraven deeply in all your hearts!
and gates, and walls of all your Courts, and all your judgement seats! But above all, o that it were engraven deeply in all your hearts!
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and that you would think you heare it sounding continually in your eares, (as Jerom did that voice:
and that you would think you hear it sounding continually in your ears, (as Jerome did that voice:
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Arise ye dead & come to judgment.) Take heed what yee doe. And especially, and above all, what you doe in your judiciary proceedings.
Arise you dead & come to judgement.) Take heed what ye do. And especially, and above all, what you do in your judiciary proceedings.
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When Causes are brought before you, heare them speedily, patiently, diligently, indifferently, understandingly. And then passe sentence righteously, religiously, couragiously, impartially;
When Causes Are brought before you, hear them speedily, patiently, diligently, indifferently, understandingly. And then pass sentence righteously, religiously, courageously, impartially;
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A miserable thing when Lawes are like Cobwebs which doe, Inferiora animalia retinere, valentiora transmittere, as Anacharsis said;
A miserable thing when Laws Are like Cobwebs which do, Inferiora animalia retinere, valentiora transmittere, as Anacharsis said;
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Catch little flies, but let the great ones break thorough.
Catch little flies, but let the great ones break through.
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When one man may better steal a horse, then another looke on. One man better betray a Castle, a Citie, a Country;
When one man may better steal a horse, then Another look on. One man better betray a Castle, a city, a Country;
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then another parley about the betraying of it:
then Another parley about the betraying of it:
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when for one and the same fault some shall be punishrd, others not so much as called in question.
when for one and the same fault Some shall be punishrd, Others not so much as called in question.
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Redde superiori, redde inferiori, redde aequali, cuique quod suum est redde ;Red superiori, red inferiori, red aequali, cuique quod suum est red;
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sayes Bernard. Be they superiours, be they inferiours, be they equals, what ever they be give them their due; encouragement to whom encouragement; punishment to whom punishment.
Says Bernard. Be they superiors, be they inferiors, be they equals, what ever they be give them their endue; encouragement to whom encouragement; punishment to whom punishment.
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Let justice be like the Sun, which falls equally and indifferently upon all; rich ones; poore ones; Pallaces, Cottages. Take order for bloudie Joabs ; cursing Shimeys ; treacherous Absolons ;
Let Justice be like the Sun, which falls equally and indifferently upon all; rich ones; poor ones; Palaces, Cottages. Take order for bloody Joabs; cursing Shimeys; treacherous Absolom;
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punish sin as well in great ones, as in small ones;
Punish since as well in great ones, as in small ones;
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not sparing with Moses, To hang up even the — Princes of the people before the Lord.
not sparing with Moses, To hang up even the — Princes of the people before the Lord.
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God is no respecter of persons; no more be you. Remember that message out of Smithfield the other day. Freely too.
God is no respecter of Persons; no more be you. remember that message out of Smithfield the other day. Freely too.
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Let love of justice constraine you to do justice; and desire of Gods glorie; and desire of the publike good: Not promises, gifts, rewards, gratuities.
Let love of Justice constrain you to do Justice; and desire of God's glory; and desire of the public good: Not promises, Gifts, rewards, Gratuities.
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Herodotus has a dreadfull story, of one Cambyses a Persian King, who finding that one Sicanus a Iudge, had been hired by money to pronounce a wrong sentence, ( Eum excoriari jussit, & pellem ejus affigi ad sedem judicialem ) Hee caused him to be flead,Herodotus has a dreadful story, of one Cambyses a Persian King, who finding that one Sicanus a Judge, had been hired by money to pronounce a wrong sentence, (Eum excoriari Jussit, & pellem His affigi ad sedem judicialem) He caused him to be flayed,
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and his skin to be nailed over the judgement seat, and there to remain for the terrour of succeeding Iudges.
and his skin to be nailed over the judgement seat, and there to remain for the terror of succeeding Judges.
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If all perverters of judgment had been so served, there be many Iudges in England had had but little skin on their backs. Bion was wont to say:
If all perverters of judgement had been so served, there be many Judges in England had had but little skin on their backs. Bion was wont to say:
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A Magistrate, when he leaves his place, should go out, non ditior, sed clarior ; not more rich, but more righteous.
A Magistrate, when he leaves his place, should go out, non ditior, sed Clarior; not more rich, but more righteous.
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And what is it for a Iudge to have lucrum in arca, & damnum in conscientia? as Austine speaks;
And what is it for a Judge to have lucrum in arca, & damnum in conscientia? as Augustine speaks;
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Gaine in his Coffer, and losse in his Conscience? A full purse, a foul soul? 'Twill prove (like Judas his bag) his bane at last. Remember that of Iob:
Gain in his Coffer, and loss in his Conscience? A full purse, a foul soul? It'll prove (like Judas his bag) his bane At last. remember that of Job:
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Fire shall consume the Tabernacle of bribery. Fire shall consume the Tabernacle of bribery.
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Never let it be said of you (as Eschanes said of Demosthenes ) that you incline that way most, that brings In most.
Never let it be said of you (as Eschanes said of Demosthenes) that you incline that Way most, that brings In most.
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Iustice is a debt you owe; scorne to be hired to pay your debts. Doe it speedily too.
justice is a debt you owe; scorn to be hired to pay your debts. Doe it speedily too.
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Jethro was troubled, to see causes hanging from morning to evening. Surely twould have troubled him more to see them hanging from year to year;Jethro was troubled, to see Causes hanging from morning to evening. Surely would have troubled him more to see them hanging from year to year;
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To see causes depending to become immortall. And then execute that sentence when you have passed it.
To see Causes depending to become immortal. And then execute that sentence when you have passed it.
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And if it be to life, execute it with all the allowance of time, of mercie, of clemencie, of mitigation that justice will permit. And with aboundance of compassion.
And if it be to life, execute it with all the allowance of time, of mercy, of clemency, of mitigation that Justice will permit. And with abundance of compassion.
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In a word, doe nothing rashly, unadvisedly, inconsiderately: but every thing gravely, warily, deliberately, with abaundance of caution and circumspection.
In a word, do nothing rashly, unadvisedly, inconsiderately: but every thing gravely, warily, deliberately, with abaundance of caution and circumspection.
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To helpe you a little, consider, 1 the person you represent in judgement: You judge, not for man; but for the Lord.
To help you a little, Consider, 1 the person you represent in judgement: You judge, not for man; but for the Lord.
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The Ordinance of Magistracie, it is the Ordinance of God; Rom. 13. The person who judgeth, is a person sent of God ;
The Ordinance of Magistracy, it is the Ordinance of God; Rom. 13. The person who Judgeth, is a person sent of God;
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NONLATINALPHABET, the Minister of God, Rom. 13.4. The person sustain'd by the Iudge, is the person of God. He is Gods vicegerent, Gods delegate, Gods deputy The persons and causes to be judged are Gods. The man is Gods ; his life is Gods ;
, the Minister of God, Rom. 13.4. The person sustained by the Judge, is the person of God. He is God's vicegerent, God's delegate, God's deputy The Persons and Causes to be judged Are God's The man is God's; his life is God's;
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his estate Gods. The judgement too, If righteous and just and good, it's Gods; God will own it, approve it, defend it, reward it. Consider that.
his estate God's The judgement too, If righteous and just and good, it's God's; God will own it, approve it, defend it, reward it. Consider that.
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You have your commission from God ; receive your office from God; derive your power and authority from God ; sustain Gods person; doe Gods worke; execute Gods judgement;
You have your commission from God; receive your office from God; derive your power and Authority from God; sustain God's person; do God's work; execute God's judgement;
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take heed therfore what you doe. Doe nothing but what God would doe, if he were in your room.
take heed Therefore what you do. Doe nothing but what God would do, if he were in your room.
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Now would God punish the poor, and pardon the rich? would God justifie the wicked,
Now would God Punish the poor, and pardon the rich? would God justify the wicked,
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and condemne the righteous? would God pervert judgement? would God accept persons? would God receive gifts? would God be corrupted? why; no more be you.
and condemn the righteous? would God pervert judgement? would God accept Persons? would God receive Gifts? would God be corrupted? why; no more be you.
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You execute Gods judgement, make God your pattern in the execution of it. Follow his rule, Imitate his example.
You execute God's judgement, make God your pattern in the execution of it. Follow his Rule, Imitate his Exampl.
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He accepts not persons, nor takes rewards ( Deut. 10.17.) but without respect of persons, judges according to every mans work, 1 Pet. 1.17. The greatest potentates, and the highest Monarchs in the world, if wicked and ungodly, can no more escape the vengeance of God, then the poorest wretches that live upon the face of the earth:
He accepts not Persons, nor Takes rewards (Deuteronomy 10.17.) but without respect of Persons, judges according to every men work, 1 Pet. 1.17. The greatest potentates, and the highest Monarchs in the world, if wicked and ungodly, can no more escape the vengeance of God, then the Poorest wretches that live upon the face of the earth:
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witnesse Pharaoh, Zenacherib, Nebuchadnezer, Herod, Hamon, &c. Yea, and his dearest children he corrects, as well as those that are his veriest enemies.
witness Pharaoh, Sennacherib, Nebuchadnezzar, Herod, Hamon, etc. Yea, and his dearest children he corrects, as well as those that Are his veriest enemies.
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Yea, Judgment (Begins) at the house of God, 1 Pet. 4.17. and tribulation and anguish to every one that doth evil, to the Jew (First,) Rom. 2.9. God carries himselfe equally and indifferently to all in the execution of judgement. Doe you likewise.
Yea, Judgement (Begins) At the house of God, 1 Pet. 4.17. and tribulation and anguish to every one that does evil, to the Jew (First,) Rom. 2.9. God carries himself equally and indifferently to all in the execution of judgement. Do you likewise.
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Set up God for your pattern, your president; imitate God.
Set up God for your pattern, your president; imitate God.
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Thinke, would God shew mercie now? would God acquit this man now? or would God condemn this man now? If not,Think, would God show mercy now? would God acquit this man now? or would God condemn this man now? If not,
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why should I doe it? It is a sweet thing, when a Magistrate lying down at night, can reflect upon the day, and say:
why should I do it? It is a sweet thing, when a Magistrate lying down At night, can reflect upon the day, and say:
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I have done nothing this day, but what God himselfe would have done, if he had been in my room. That's the first reason.
I have done nothing this day, but what God himself would have done, if he had been in my room. That's the First reason.
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And He is with you in the judgement ;
And He is with you in the judgement;
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That's another mighty argument, why you should take heed what you doe, The Lord is with you in the judgement.
That's Another mighty argument, why you should take heed what you do, The Lord is with you in the judgement.
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1. with you, to assist you. The burthen's too heavie for you; aye, but God will put under his own shoulders;
1. with you, to assist you. The burden's too heavy for you; aye, but God will put under his own shoulders;
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you shall be assisted by the great God. 2 With you, to protect you, defend you, safeguard you from wrongs, from hurts, from violences. Friends may frown; enemies may threaten;
you shall be assisted by the great God. 2 With you, to Pact you, defend you, safeguard you from wrongs, from hurts, from violences. Friends may frown; enemies may threaten;
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aye, but God is with you;
aye, but God is with you;
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and if God be with you, who can be against you? 3 With you, To behold all your proceedings.
and if God be with you, who can be against you? 3 With you, To behold all your proceedings.
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God stands in the assembly of gods. Psal. 62.1. Stands. Not sits, but stands. Stands to looke this way and that way, and the other way;
God Stands in the assembly of God's. Psalm 62.1. Stands. Not sits, but Stands. Stands to look this Way and that Way, and the other Way;
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to heare what this man sayes, and what that man does. To heare who gives an I, when the nocent is to be punished:
to hear what this man Says, and what that man does. To hear who gives an I, when the nocent is to be punished:
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who gives a No, when the innocent is to be quitted; Therefore take heed what you do. 4 With you, To reward your integritie; punish your partialitie.
who gives a No, when the innocent is to be quit; Therefore take heed what you do. 4 With you, To reward your integrity; Punish your partiality.
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Remember that When ever you set foot into the place of judgement; & say as Jacob, Surely the Lord is in this place;
remember that When ever you Set foot into the place of judgement; & say as Jacob, Surely the Lord is in this place;
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ô how dreadfull is this place! The Lord is here, and he heares every word I speak;o how dreadful is this place! The Lord is Here, and he hears every word I speak;
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and he sees every action I doe. I have, not only men to behold mee; and Angels to behold me;
and he sees every actium I do. I have, not only men to behold me; and Angels to behold me;
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but even God himself, he is present with me. There was a Canon made;
but even God himself, he is present with me. There was a Canon made;
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in the Chalcedon and Ephesine Councell, that upon the Judges Bench, the Book of the Gospell should be set up, which the Judges were to cast their eyes upon, to the end they might doe every thing according to the minde of Christ.
in the Chalcedon and Ephesine Council, that upon the Judges Bench, the Book of the Gospel should be Set up, which the Judges were to cast their eyes upon, to the end they might do every thing according to the mind of christ.
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And the Ethiopians were wont to set up a Chaire of State in their Senate, and that to be emptie;
And the Ethiopians were wont to Set up a Chair of State in their Senate, and that to be empty;
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as if the God of judgement sate there as Umpire, and Moderator;
as if the God of judgement sat there as Umpire, and Moderator;
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whom the Senators ought to look upon in passing sentence, that they might imitate him in their judgment, to the end they might doe every thing as in the sight of God, who (as the text says) is with them in the judgement.
whom the Senators ought to look upon in passing sentence, that they might imitate him in their judgement, to the end they might do every thing as in the sighed of God, who (as the text Says) is with them in the judgement.
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These are the Reasons in the text: You sustain the person of God; sit in the seat of God; execute the judgment of God;
These Are the Reasons in the text: You sustain the person of God; fit in the seat of God; execute the judgement of God;
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stand in the presence of God, Therefore take heed what you doe. Execute Gods judgment, as God himself would execute it. Nay, yet more;
stand in the presence of God, Therefore take heed what you do. Execute God's judgement, as God himself would execute it. Nay, yet more;
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you must be accountable to God too. Remember that. You must one day come to your Redde rationem, Give an account.
you must be accountable to God too. remember that. You must one day come to your Red rationem, Give an account.
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You must appear, before that exact, and unavoidable, and unappealable Tribunall of the Judge of all the world:
You must appear, before that exact, and unavoidable, and unappealable Tribunal of the Judge of all the world:
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and he'll heare all over again; and judge the Cause; and judge the Iudge; Iudge you; and judge all.
and he'll hear all over again; and judge the Cause; and judge the Judge; Judge you; and judge all.
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And would you give any sentence now, that should then be reversed? Would you give any sentence now, you would then be ashamed to own? Consider that.
And would you give any sentence now, that should then be reversed? Would you give any sentence now, you would then be ashamed to own? Consider that.
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you must give account to God. Not only to Gods Deputie, that little God in your bosomes, Conscience;
you must give account to God. Not only to God's Deputy, that little God in your bosoms, Conscience;
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which will sentence you severely if you doe amisse; but to the great God, the judge of all the World;
which will sentence you severely if you do amiss; but to the great God, the judge of all the World;
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and Iesus Christ the Iudge of quick and dead.
and Iesus christ the Judge of quick and dead.
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God will bring to judgement every work, with every secret thing, whether it be good or evill. God will bring to judgement every work, with every secret thing, whither it be good or evil.
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Take heed therefore what you doe ; You will never be able to give up your account with joy else. Again.Take heed Therefore what you do; You will never be able to give up your account with joy Else. Again.
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The nature, greatnesse, and waightinesse of the work you have to doe. The easinesse of miscarrying in it.
The nature, greatness, and waightinesse of the work you have to do. The easiness of miscarrying in it.
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The exceeding great danger if you do miscarrie. All these call upon you to take heed what you doe.
The exceeding great danger if you do miscarry. All these call upon you to take heed what you do.
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1 The nature, greatnesse, and waightinesse of the worke you have to doe. 1 It is Gods work, and therefore requires your utmost circumspection.
1 The nature, greatness, and waightinesse of the work you have to do. 1 It is God's work, and Therefore requires your utmost circumspection.
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I have provided with all my might, says David. Why? The house is not for man, but for the Lord.
I have provided with all my might, Says David. Why? The house is not for man, but for the Lord.
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1 Chron. 29.1. 2 It is a great worke.
1 Chronicles 29.1. 2 It is a great work.
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A worke of the greatest and mightiest concernment, and importance, that ever did, or ever can come under your hands. 3 It's a perplex, intricate, difficult worke. So many knots; many Cases so intricate;
A work of the greatest and Mightiest concernment, and importance, that ever did, or ever can come under your hands. 3 It's a perplex, intricate, difficult work. So many knots; many Cases so intricate;
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ô what a Labyrinth you will be in sometimes? Your thoughts how they'll be perplext, twisted as it were, intwin'd one within another? how you will be troubled to discover your way, to finde your rule, to know what to do? 4 It is an excellent work. 5 An important work too.
o what a Labyrinth you will be in sometime? Your thoughts how They'll be perplexed, twisted as it were, entwined one within Another? how you will be troubled to discover your Way, to find your Rule, to know what to do? 4 It is an excellent work. 5 an important work too.
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Your eternall salvation lyes upon it.
Your Eternal salvation lies upon it.
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Your, and our temporall salvation also, Lawes, Liberties, Lives, Gospell, Religion, Church, State, Kingdome, all lyes upon it.
Your, and our temporal salvation also, Laws, Liberties, Lives, Gospel, Religion, Church, State, Kingdom, all lies upon it.
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According as you manage your work, even so may it fare with England for ought I know.
According as you manage your work, even so may it fare with England for ought I know.
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and the children that are yet unborn, will have cause, either to stand up and blesse you;
and the children that Are yet unborn, will have cause, either to stand up and bless you;
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or to stand up and curse you. 2 The easinesse of miscarrying in the work. Take heed what you doe;
or to stand up and curse you. 2 The easiness of miscarrying in the work. Take heed what you do;
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A thousand to one but you will miscarry else. For why? First, you are but men. Gods indeed; but yet but earthen gods;
A thousand to one but you will miscarry Else. For why? First, you Are but men. God's indeed; but yet but earthen God's;
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Men, weak men, frail men, flesh and bloud.
Men, weak men, frail men, Flesh and blood.
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You have the same carnall principles in your hearts, that are in the hearts of others.
You have the same carnal principles in your hearts, that Are in the hearts of Others.
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You have a principle of pride in you; a principle of self-love in you; a principle of base, slavish fear in you; a principle of ambition;
You have a principle of pride in you; a principle of Self-love in you; a principle of base, slavish Fear in you; a principle of ambition;
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a principle of covetousnesse, &c. 2 You have the same Devill; and the same World to draw forth those principles too. Such temptations from Satan; such solicitations from men;
a principle of covetousness, etc. 2 You have the same devil; and the same World to draw forth those principles too. Such temptations from Satan; such solicitations from men;
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such evasions in offenders to avoid justice; friends intreatie; enemies obloquie; such a world of snares;
such evasions in offenders to avoid Justice; Friends intreaty; enemies obloquy; such a world of snares;
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so many respects to worke upon your affections; so many occasions to turne you out of the way; so many impediments to justice;
so many respects to work upon your affections; so many occasions to turn you out of the Way; so many impediments to Justice;
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This relation and that relation, kindred, acquaintance, feare, favour, hope of reward, frownes, smiles.
This Relation and that Relation, kindred, acquaintance, Fear, favour, hope of reward, frowns, smiles.
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If they be rich ones and great ones that offend, ô they must be spared, they will sit upon my skirts else another time, they'll be even with me.
If they be rich ones and great ones that offend, o they must be spared, they will fit upon my skirts Else Another time, They'll be even with me.
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And if poor ones, yet if great ones become suitors for them, ô I must gratifie such a great man, &c. Oh how hard it is for a Iudge to deale justly, uprightly, impartially!
And if poor ones, yet if great ones become Suitors for them, o I must gratify such a great man, etc. O how hard it is for a Judge to deal justly, uprightly, impartially!
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Take heed therefore what you do, You will certainly miscarrie else. 3 And if you doe, Oh how dangerous it is! that's the third thing.
Take heed Therefore what you do, You will Certainly miscarry Else. 3 And if you do, O how dangerous it is! that's the third thing.
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The exceeding great danger if you doe miscarrie: Danger to your selves: danger to others. First, to your selves. To erre in judgement;
The exceeding great danger if you do miscarry: Danger to your selves: danger to Others. First, to your selves. To err in judgement;
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especially wittingly and willingly, Oh it is a fearfull sin.
especially wittingly and willingly, O it is a fearful since.
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Called a manifold transgression, and a mighty sin, Amos 5. 12. And you are said herein,
Called a manifold Transgression, and a mighty since, Amos 5. 12. And you Are said herein,
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even to exceed the deeds of the wicked, Jer. 5.28.
even to exceed the Deeds of the wicked, Jer. 5.28.
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How many dreadfull woes stand registred in the book of God against this sin? See Esay 5.20. &c. No sin more sharply threatned; no sin more severely punished; in persons, in Nations.
How many dreadful woes stand registered in the book of God against this since? See Isaiah 5.20. etc. No since more sharply threatened; no since more severely punished; in Persons, in nations.
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It's a sin that makes you guiltie of other mens sins. A man may be guiltie of other mens sins;
It's a since that makes you guilty of other men's Sins. A man may be guilty of other men's Sins;
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not onely positively, when he consents to them, councels them, incourages them, countenances them, and the like;
not only positively, when he consents to them, Counsels them, encourages them, countenances them, and the like;
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but privatively also, when he indulges them, connives at them, &c. In this case, all the wickednesse others doe, it's You that doe it; you be the murtherers;
but privatively also, when he indulges them, connives At them, etc. In this case, all the wickedness Others doe, it's You that do it; you be the murderers;
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and you be the Saboth-breakers, and you be the swearers; and you be the drunkard., &c. It's not they that doe it, it's you that doe it;
and you be the Sabbath-breakers, and you be the swearers; and you be the drunkard., etc. It's not they that do it, it's you that do it;
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it's the Court of justice that doth it. It's a sin of bloud. The sin of bloud, oh it's a fearfull sin;
it's the Court of Justice that does it. It's a since of blood. The since of blood, o it's a fearful since;
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& if you erre in judgement, if you condemne whom God would absolve, or absolve whom God would condemne, you pull upon your selves the guilt of bloud;
& if you err in judgement, if you condemn whom God would absolve, or absolve whom God would condemn, you pull upon your selves the guilt of blood;
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you take the bloud that lies upon others and lay it upon your own heads. Because thou hast let goe a man, whom I appointed to destruction;
you take the blood that lies upon Others and lay it upon your own Heads. Because thou hast let go a man, whom I appointed to destruction;
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therfore, thy life shall goe for his life, and thy people for his people, sayes the Lord to Ahab. 1 King. 20.42. 2 Danger to others too;Therefore, thy life shall go for his life, and thy people for his people, Says the Lord to Ahab. 1 King. 20.42. 2 Danger to Others too;
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to the State, to the Kingdom. Take heed what you doe; you'l indanger the whole Kingdome else;
to the State, to the Kingdom. Take heed what you do; You'll endanger the Whole Kingdom Else;
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involve the whole Kingdom in bloud; be State murtherers, Kingdome-destroyers.
involve the Whole Kingdom in blood; be State murderers, Kingdome-destroyers.
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And whereas if you had carried your selves religiously, piously, sincerely in your worke, you might have quenched the fire of Gods wrath, Psal. 146.31. you will kindle it more. And whereas had you executed judgement, you might have removed the judgements that are upon the Land;
And whereas if you had carried your selves religiously, piously, sincerely in your work, you might have quenched the fire of God's wrath, Psalm 146.31. you will kindle it more. And whereas had you executed judgement, you might have removed the Judgments that Are upon the Land;
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you will pull down yet heavier and sorer judgements.
you will pull down yet Heavier and Sorer Judgments.
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It's a dreadfull place, that Amos 5. Yee who turne judgement to wormewood, and leave off righteousnesse in the earth ; (ver. 7) I know your manifold transgressions and your mighty sins;
It's a dreadful place, that Amos 5. Ye who turn judgement to wormwood, and leave off righteousness in the earth; (for. 7) I know your manifold transgressions and your mighty Sins;
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You afflict the just, you take a bribe, you turne aside the poore in the gate from their right, &c. (ver. 12.) well,You afflict the just, you take a bribe, you turn aside the poor in the gate from their right, etc. (ver. 12.) well,
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and what follows? Therefore thus saith the Lord of Hosts, Wailing shall be in all streets,
and what follows? Therefore thus Says the Lord of Hosts, Wailing shall be in all streets,
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and in all high places they shall cry Alas, Alas;
and in all high places they shall cry Alas, Alas;
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and they shall call the husbandmen to mourning, and such as are skilfull in lamentation to wailing, (ver. 16.) And the day of the Lord shall be darknesse,
and they shall call the husbandmen to mourning, and such as Are skilful in lamentation to wailing, (ver. 16.) And the day of the Lord shall be darkness,
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and not light, even very darknesse, and no brightnesse in it. and not Light, even very darkness, and no brightness in it.
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(ver. 20.) So Jeremiah 4. They judge not the cause of the fatherlesse, and the right of the needy doe they not judge, (ver. 28.) well,
(for. 20.) So Jeremiah 4. They judge not the cause of the fatherless, and the right of the needy do they not judge, (ver. 28.) well,
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and what follows? Shall I not visit for these things? sayes the Lord, shall not my soul be avenged on such a nation as this? (ver. 29.) The want of due execution of judgement, puls down Gods heaviest judgements upon a Land. Take heed therefore what you doe, you will else undoe the whole Kingdom.
and what follows? Shall I not visit for these things? Says the Lord, shall not my soul be avenged on such a Nation as this? (for. 29.) The want of due execution of judgement, puls down God's Heaviest Judgments upon a Land. Take heed Therefore what you do, you will Else undo the Whole Kingdom.
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And will you be the persons that will undoe England?
And will you be the Persons that will undo England?
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Suppose God should yet disappoint all our hopes, and bring in all our fears, and fire and sword should overrun even the whole land,
Suppose God should yet disappoint all our hope's, and bring in all our fears, and fire and sword should overrun even the Whole land,
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and the enemie should begirt our very walls, and we should heare the alarm of war in our very gates,
and the enemy should begirt our very walls, and we should hear the alarm of war in our very gates,
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and should see torrents of bloud running down our streets, our houses burning, our wives ravishing, our children dashing in pieces,
and should see torrents of blood running down our streets, our houses burning, our wives ravishing, our children dashing in Pieces,
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and our selves running some of us to the tops of houses, others to the bottomes of cellers, to hide our selves from the murtherer, all in an uprore;
and our selves running Some of us to the tops of houses, Others to the bottoms of cellars, to hide our selves from the murderer, all in an uproar;
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London stretching forth her hands, and crying out to all the world, as Jerusalem once, behold and see if there bee any sorrow like to my sorrow;London stretching forth her hands, and crying out to all the world, as Jerusalem once, behold and see if there be any sorrow like to my sorrow;
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And in the midst of these sad combustions and confusions, your consciences should step in and tell you, (as the Prophet tells those filthy priests of old, Mal. 1.9.) This hath been by your means:
And in the midst of these sad combustions and confusions, your Consciences should step in and tell you, (as the Prophet tells those filthy Priests of old, Malachi 1.9.) This hath been by your means:
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England may thanke you for this; England might have been a Nation still, if it had not been for you ;
England may thank you for this; England might have been a nation still, if it had not been for you;
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Religion, the gospell might have flourisht in England still, if it had not been for you ;
Religion, the gospel might have flourished in England still, if it had not been for you;
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The worke of Reformation might have been carried on even to perfection, if it had not been for you. O how dreadfull would this be!
The work of Reformation might have been carried on even to perfection, if it had not been for you. Oh how dreadful would this be!
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where's the man whose very heart within him can choose but tremble to think, least he should be the man with whom it should be thus? Now the good Lord of heaven startle you, rouse you, awaken you!
where's the man whose very heart within him can choose but tremble to think, least he should be the man with whom it should be thus? Now the good Lord of heaven startle you, rouse you, awaken you!
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The good Lord of heaven make you serious in the businesse! God will be dishonoured else; his wrath provoked;
The good Lord of heaven make you serious in the business! God will be dishonoured Else; his wrath provoked;
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against your selves, against the Land; his people grieved; wicked men animated, encouraged, emboldened in their wicked ways. Maxima peccandi illecebra, impunitatis spes.
against your selves, against the Land; his people grieved; wicked men animated, encouraged, emboldened in their wicked ways. Maxima Peccandi illecebra, impunitatis spes.
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Not a greater provocation in the world to sin, then hope of impunitie. And within, your consciences they'l accuse you.
Not a greater provocation in the world to sin, then hope of impunity. And within, your Consciences They'll accuse you.
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And without, the complaints & sighs, & groans, and tears of the oppressed, they'll cry to Heaven against you.
And without, the complaints & sighs, & groans, and tears of the oppressed, They'll cry to Heaven against you.
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And the oaths, blasphemies, drunkennesses, uncleannesses, prophanations of the Lord's Day, &c. which you might have suppressed,
And the Oaths, Blasphemies, Drunkennesses, Uncleannesses, profanations of the Lord's Day, etc. which you might have suppressed,
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and did not, they'll cry to heaven against you.
and did not, They'll cry to heaven against you.
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And will not all this prevaile with you? Why I beseech you, by all that's dear to you;
And will not all this prevail with you? Why I beseech you, by all that's dear to you;
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As you tender the glory of God; As you tender the safetie, and securitie, and prosperitie of this great Citie;
As you tender the glory of God; As you tender the safety, and security, and Prosperity of this great city;
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yea, and of this whole Nation; As you tender the peace of your owne consciences; yea, and the eternall salvation of your souls;
yea, and of this Whole nation; As you tender the peace of your own Consciences; yea, and the Eternal salvation of your Souls;
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in the bowels of Jesus Christ I beseech you, Take heed what you doe.
in the bowels of jesus christ I beseech you, Take heed what you do.
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ANd now, my honorable Lord, give me leave I beseech you, to address my self in a few words to you.
ANd now, my honourable Lord, give me leave I beseech you, to address my self in a few words to you.
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Certainly your Honor would never have chosen my text for me, if you had not intended I should direct my speech to you.
Certainly your Honour would never have chosen my text for me, if you had not intended I should Direct my speech to you.
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Truly my Lord, I have not the least jealousie or suspition, either that you will not take heed and do it ;
Truly my Lord, I have not the least jealousy or suspicion, either that you will not take heed and do it;
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or that you will not take heed what you do. I am confident you have studied your dutie;
or that you will not take heed what you do. I am confident you have studied your duty;
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& I am as cōfident you are resolved, through the mightie assistance of Gods grace and spirit, to stirre up your selfe,
& I am as confident you Are resolved, through the mighty assistance of God's grace and Spirit, to stir up your self,
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even to the verie utmost, to doe your dutie. Yet give me leave to put you in remembrance.
even to the very utmost, to do your duty. Yet give me leave to put you in remembrance.
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Philip, that great King of Macedon, He knew that he was mortall, and that he must die;Philip, that great King of Macedon, He knew that he was Mortal, and that he must die;
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yet hee would have his Boy knocke at his Chamber doore everie morning, and tell him so ▪ My Lord, Take heed what you doe. 1 As a man.
yet he would have his Boy knock At his Chamber door every morning, and tell him so ▪ My Lord, Take heed what you do. 1 As a man.
av pns31 vmd vhi po31 n1 vvi p-acp po31 n1 n1 d n1, cc vvb pno31 av ▪ po11 n1, vvb n1 r-crq pn22 vdb. vvn p-acp dt n1.
(4) part (DIV2)
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2 As a Christian, let those inward and immediate actings of your soule towards God, be scru'd up to a higher peg now then ever. Love God more. Delight in the Ordinances more. Prize Jesus Christ more.
2 As a Christian, let those inward and immediate actings of your soul towards God, be screwed up to a higher peg now then ever. Love God more. Delight in the Ordinances more. Prize jesus christ more.
crd p-acp dt njp, vvb d j cc j n2 pp-f po22 n1 p-acp np1, vbb vvn a-acp p-acp dt jc n1 av av av. n1 np1 av-dc. n1 p-acp dt n2 av-dc. n1 np1 np1 av-dc.
(4) part (DIV2)
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Be more in communion with him too; close communion, closet communion. Ply the the throne of grace. Double your files at heaven.
Be more in communion with him too; close communion, closet communion. Ply the the throne of grace. Double your files At heaven.
vbb av-dc p-acp n1 p-acp pno31 av; j n1, n1 n1. vvb dt dt n1 pp-f n1. j po22 n2 p-acp n1.
(4) part (DIV2)
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You have more need now, then ever. If you prayed twice a day before; truly you had need pray thrice a day now.
You have more need now, then ever. If you prayed twice a day before; truly you had need pray thrice a day now.
pn22 vhb dc n1 av, av av. cs pn22 vvd av dt n1 a-acp; av-j pn22 vhd n1 vvi av dt n1 av.
(4) part (DIV2)
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Morning, and Evening, and at noone will I call upon thee, says David. Be much in seeking God.Morning, and Evening, and At noon will I call upon thee, Says David. Be much in seeking God.
n1, cc n1, cc p-acp n1 vmb pns11 vvi p-acp pno21, vvz np1. vbb av-d p-acp vvg np1.
(4) part (DIV2)
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Much in consulting with the word too. And then for your outward conversation, Order that aright. Much in consulting with the word too. And then for your outward Conversation, Order that aright.
av-d p-acp vvg p-acp dt n1 av. cc av p-acp po22 j n1, n1 cst av.
(4) part (DIV2)
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See that your life be holy, harmlesse, righteous, religious; such as may adorne your profession; such as may put an honour, a lustre upon Religion;
See that your life be holy, harmless, righteous, religious; such as may adorn your profession; such as may put an honour, a lustre upon Religion;
n1 cst po22 n1 vbb j, j, j, j; d c-acp vmb vvi po22 n1; d c-acp vmb vvi dt n1, dt n1 p-acp n1;
(4) part (DIV2)
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such whereby you may be an example of good to all, of evill to none.
such whereby you may be an Exampl of good to all, of evil to none.
d c-crq pn22 vmb vbi dt n1 pp-f j p-acp d, pp-f j-jn p-acp pix.
(4) part (DIV2)
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You are as a Beacon upon the top of a Mountain, All mens eies are upon You.
You Are as a Beacon upon the top of a Mountain, All men's eyes Are upon You.
pn22 vbr p-acp dt n1 p-acp dt n1 pp-f dt n1, d ng2 n2 vbr p-acp pn22
(4) part (DIV2)
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Thirdly, As a Master of a Family. Families in Scripture, are called Churches. Salute Aquila and Priscilla, and the Church in their house.
Thirdly, As a Master of a Family. Families in Scripture, Are called Churches. Salute Aquila and Priscilla, and the Church in their house.
ord, c-acp dt n1 pp-f dt n1. ng1 p-acp n1, vbr vvn n2. vvb np1 cc np1, cc dt n1 p-acp po32 n1.
(4) part (DIV2)
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Let your Family be a little Church, in regard of frequent reading the Scriptures; Prayer morning and evening, and other the like duties and exercises of Religion performed there.
Let your Family be a little Church, in regard of frequent reading the Scriptures; Prayer morning and evening, and other the like duties and exercises of Religion performed there.
vvb po22 n1 vbb dt j n1, p-acp n1 pp-f j vvg dt n2; n1 n1 cc n1, cc j-jn dt j n2 cc n2 pp-f n1 vvn a-acp.
(4) part (DIV2)
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My Lord (I beseech You, heed what I shall now say) Religion set up in Your Family, will bring Religion into fashion (as I may say) throughout the whole Citie.
My Lord (I beseech You, heed what I shall now say) Religion Set up in Your Family, will bring Religion into fashion (as I may say) throughout the Whole city.
po11 n1 (pns11 vvb pn22, n1 r-crq pns11 vmb av vvi) n1 vvn a-acp p-acp po22 n1, vmb vvi n1 p-acp n1 (c-acp pns11 vmb vvi) p-acp dt j-jn n1.
(4) part (DIV2)
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And for your servants and your officers, the charge God gives to you, doe you give to them;
And for your Servants and your Officers, the charge God gives to you, do you give to them;
cc p-acp po22 n2 cc po22 n2, dt n1 np1 vvz p-acp pn22, vdb pn22 vvi p-acp pno32;
(4) part (DIV2)
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God bids you, doe you bid them, Take heed what they do. Shine the fixed stars never so oriently and resplendently;
God bids you, do you bid them, Take heed what they do. Shine the fixed Stars never so oriently and resplendently;
np1 vvz pn22, vdb pn22 vvb pno32, vvb n1 r-crq pns32 vdb. vvb dt vvn n2 av av av-j cc av-j;
(4) part (DIV2)
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yet if the Sun and Moon, the inferiour Orbs, should not give forth their light, what a darke world would it be? Be you never so couragious,
yet if the Sun and Moon, the inferior Orbs, should not give forth their Light, what a dark world would it be? Be you never so courageous,
av cs dt n1 cc n1, dt j-jn n2, vmd xx vvi av po32 n1, r-crq dt j n1 vmd pn31 vbi? vbb pn22 av av j,
(4) part (DIV2)
95
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so industrious, so godly, so just, so upright, yet if your Officers be false hearted, negligent, indulgent, covetous, timorous,
so Industria, so godly, so just, so upright, yet if your Officers be false hearted, negligent, indulgent, covetous, timorous,
av j, av j, av j, av av-j, av cs po22 n2 vbb j vvn, j, j, j, j,
(4) part (DIV2)
95
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how will every thing goe to rack? It's with a corporation as with a curious clock or watch,
how will every thing go to rack? It's with a corporation as with a curious clock or watch,
q-crq vmb d n1 vvi pc-acp vvi? pn31|vbz p-acp dt n1 c-acp p-acp dt j n1 cc n1,
(4) part (DIV2)
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though the spring be never so right, yet if but the least wheele, yea, but the least pin be amisse, it distempers all.
though the spring be never so right, yet if but the least wheel, yea, but the least pin be amiss, it distempers all.
cs dt vvb vbb av-x av av-jn, av cs p-acp dt ds vvi, uh, cc-acp dt ds vvi vbb av, pn31 n2 d.
(4) part (DIV2)
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Remember Davids resolution this way, in that 101. Psalme.
remember Davids resolution this Way, in that 101. Psalm.
np1 npg1 n1 d n1, p-acp d crd n1.
(4) part (DIV2)
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It was the happinesse of Solomons time, that not onely the Mountains (the supreme Magistrates) brought forth peace;
It was the happiness of Solomons time, that not only the Mountains (the supreme Magistrates) brought forth peace;
pn31 vbds dt n1 pp-f np1 n1, cst xx av-j dt n2 (dt j n2) vvd av n1;
(4) part (DIV2)
96
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but even the little hils too, (the inferiour officers) brought forth joy unto the people.
but even the little hills too, (the inferior Officers) brought forth joy unto the people.
cc-acp av dt j n2 av, (dt j-jn n2) vvd av n1 p-acp dt n1.
(4) part (DIV2)
96
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Oh that it might be the happinesse of yours, my Lord! But lastly and chiefly as a Magistrate.
O that it might be the happiness of yours, my Lord! But lastly and chiefly as a Magistrate.
uh cst pn31 vmd vbi dt n1 pp-f png22, po11 n1! p-acp ord cc av-jn p-acp dt n1.
(4) part (DIV2)
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In all your actions, in your whole conversation you ought to be a man of marvelous warinesse and circumspection;
In all your actions, in your Whole Conversation you ought to be a man of marvelous wariness and circumspection;
p-acp d po22 n2, p-acp po22 j-jn n1 pn22 vmd pc-acp vbi dt n1 pp-f j n1 cc n1;
(4) part (DIV2)
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but especially in the administration of justice, in the execution of your office, in matters of government, in point of judgement, in your judiciarie proceedings;
but especially in the administration of Justice, in the execution of your office, in matters of government, in point of judgement, in your judiciary proceedings;
cc-acp av-j p-acp dt n1 pp-f n1, p-acp dt n1 pp-f po22 n1, p-acp n2 pp-f n1, p-acp n1 pp-f n1, p-acp po22 n1 n2-vvg;
(4) part (DIV2)
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that is, when in judiciall places, and in judiciall affairs, hearing causes, sentencing, executing: Then, above all other times;
that is, when in judicial places, and in judicial affairs, hearing Causes, sentencing, executing: Then, above all other times;
d vbz, c-crq p-acp j n2, cc p-acp j n2, vvg n2, vvg, vvg: av, p-acp d j-jn n2;
(4) part (DIV2)
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and in those things above all other things, it highly stands you upon to take heed what you doe. Countenance the good. Curb the bad. Judge the fatherlesse. Plead for the widow. Help poor ones. Defend weak ones. Oppose great ones, if ungodly. Cut off wicked ones.
and in those things above all other things, it highly Stands you upon to take heed what you do. Countenance the good. Curb the bad. Judge the fatherless. Plead for the widow. Help poor ones. Defend weak ones. Oppose great ones, if ungodly. cut off wicked ones.
cc p-acp d n2 p-acp d j-jn n2, pn31 av-j vvz pn22 a-acp pc-acp vvi n1 r-crq pn22 vdb. n1 dt j. np1 dt j. n1 dt j. vvb p-acp dt n1. n1 j pi2. vvb j pi2. vvb j pi2, cs j. j-vvn a-acp j pi2.
(4) part (DIV2)
97
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Pull the prey out of the teeth of the Lion. Break the jaws of the Oppressour. Accept not persons. Take not bribes.
Pull the prey out of the teeth of the lion. Break the Jaws of the Oppressor. Accept not Persons. Take not Bribes.
vvb dt n1 av pp-f dt n2 pp-f dt n1. vvb dt n2 pp-f dt n1. vvb xx n2. vvb xx n2.
(4) part (DIV2)
97
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Let the fear of the Lord bee upon you. Put on righteousnesse as a Chaine, and judgement as a robe and diadem.
Let the Fear of the Lord be upon you. Put on righteousness as a Chain, and judgement as a robe and diadem.
vvb dt n1 pp-f dt n1 vbb p-acp pn22. vvb p-acp n1 p-acp dt vvb, cc n1 p-acp dt n1 cc n1.
(4) part (DIV2)
97
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What ever corruptions you see, redresse them. What ever divisions, compose them. Ministers that are faithfull, encourage them.
What ever corruptions you see, redress them. What ever divisions, compose them. Ministers that Are faithful, encourage them.
q-crq av n2 pn22 vvb, vvb pno32. q-crq av n2, vvb pno32. np1 cst vbr j, vvb pno32.
(4) part (DIV2)
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Christians that walke closely with God, protect them. Rule for God. Reward for God. Punish for God. Maintain vertue. Suppresse vice. Promote Religion. Bring in Reformation.
Christians that walk closely with God, Pact them. Rule for God. Reward for God. punish for God. Maintain virtue. Suppress vice. Promote Religion. Bring in Reformation.
np1 cst vvi av-j p-acp np1, vvb pno32. n1 p-acp np1. n1 p-acp np1. vvb p-acp np1. vvb n1. vvi n1. vvi n1. vvb p-acp n1.
(4) part (DIV2)
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It is the great designe God hath upon the Land;
It is the great Design God hath upon the Land;
pn31 vbz dt j vvb np1 vhz p-acp dt n1;
(4) part (DIV2)
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improve all the wisdome of your heart, and all the power of your place to be therein serviceable and helpfull to God all you can.
improve all the Wisdom of your heart, and all the power of your place to be therein serviceable and helpful to God all you can.
vvb d dt n1 pp-f po22 n1, cc d dt n1 pp-f po22 n1 pc-acp vbi av j cc j p-acp np1 av-d pn22 vmb.
(4) part (DIV2)
98
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Doe this my Lord, or doe what you will, what you can, you doe just nothing.
Do this my Lord, or do what you will, what you can, you do just nothing.
vdb d po11 n1, cc vdb r-crq pn22 vmb, r-crq pn22 vmb, pn22 vdb av pix.
(4) part (DIV2)
98
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And as one to Antipater King of Macedonia, who being presented with a book treating of happinesse, rejected it with this answer, I am not at leasure, Noli igitur regnare sayes he, be not King then if thou art not at leasure.
And as one to Antipater King of Macedonia, who being presented with a book treating of happiness, rejected it with this answer, I am not At leisure, Noli igitur Reign Says he, be not King then if thou art not At leisure.
cc c-acp pi p-acp np1 n1 pp-f np1, r-crq vbg vvn p-acp dt n1 vvg pp-f n1, vvd pn31 p-acp d n1, pns11 vbm xx p-acp n1, fw-la fw-la fw-la vvz pns31, vbb xx n1 av cs pns21 vb2r xx p-acp n1.
(4) part (DIV2)
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My Lord, I beseech you give me leave to speake freely to you. Truly I pitty you;
My Lord, I beseech you give me leave to speak freely to you. Truly I pity you;
po11 n1, pns11 vvb pn22 vvb pno11 n1 pc-acp vvi av-j p-acp pn22. np1 pns11 vvb pn22;
(4) part (DIV2)
98
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and as well as I can, I pray for you; you have much work to doe:
and as well as I can, I pray for you; you have much work to do:
cc c-acp av c-acp pns11 vmb, pns11 vvb p-acp pn22; pn22 vhb d n1 pc-acp vdi:
(4) part (DIV2)
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but yet, this, this is the work;
but yet, this, this is the work;
cc-acp av, d, d vbz dt n1;
(4) part (DIV2)
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and if you be not at leasure for this, if you be not at leasure to reforme the Citie, what doe you in the place of Magistracie?
and if you be not At leisure for this, if you be not At leisure to reform the city, what do you in the place of Magistracy?
cc cs pn22 vbb xx p-acp n1 p-acp d, cs pn22 vbb xx p-acp n1 pc-acp vvi dt n1, q-crq vdb pn22 p-acp dt n1 pp-f n1?
(4) part (DIV2)
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My Lord, you cannot honour the City more then by furthering a reformation. What's the honour of a Citie? Not Armies, and Navies, and Forts, and Bulwarks,
My Lord, you cannot honour the city more then by furthering a Reformation. What's the honour of a city? Not Armies, and Navies, and Forts, and Bulwarks,
po11 n1, pn22 vmbx vvi dt n1 av-dc cs p-acp j-vvg dt n1. q-crq|vbz dt n1 pp-f dt n1? xx n2, cc n2, cc n2, cc n2,
(4) part (DIV2)
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and sumptuous buildings, and stately edifices, and silver as the dust, and gold as the stones of the street, &c. But wholsome Laws and Constitutions, and those duly executed;
and sumptuous buildings, and stately Edifices, and silver as the dust, and gold as the stones of the street, etc. But wholesome Laws and Constitutions, and those duly executed;
cc j n2, cc j n2, cc n1 p-acp dt n1, cc n1 p-acp dt n2 pp-f dt n1, av p-acp j n2 cc n2, cc d av-jn vvn;
(4) part (DIV2)
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when the Gosple is propagated, Religion countenanced, piety promoted, innocencie defended, vice punished, equity preserved, and soe Church & Common-wealth joyntly and mutually live, and love, and grow, and prosper,
when the Gospel is propagated, Religion countenanced, piety promoted, innocence defended, vice punished, equity preserved, and so Church & Commonwealth jointly and mutually live, and love, and grow, and prosper,
c-crq dt vvi vbz vvn, n1 vvn, n1 vvn, n1 vvd, n1 vvn, n1 vvn, cc av n1 cc n1 av-j cc av-j vvi, cc n1, cc vvi, cc vvi,
(4) part (DIV2)
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and God has glory from the well ordered cōmunities of men, and men felicitie in a blessed Communion with God, happy is the people that is in such a case.
and God has glory from the well ordered communities of men, and men felicity in a blessed Communion with God, happy is the people that is in such a case.
cc np1 vhz n1 p-acp dt av vvd n2 pp-f n2, cc n2 n1 p-acp dt j-vvn n1 p-acp np1, j vbz dt n1 cst vbz p-acp d dt n1.
(4) part (DIV2)
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My Lord, doe what in you lies to make US such a people. You cannot honour London more, then by reforming London.
My Lord, do what in you lies to make US such a people. You cannot honour London more, then by reforming London.
po11 n1, vdb r-crq p-acp pn22 vvz pc-acp vvi pno32 d dt n1. pn22 vmbx vvi np1 av-dc, cs p-acp vvg np1.
(4) part (DIV2)
99
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You cannot honour Your-selfe more neither.
You cannot honour Yourself more neither.
pn22 vmbx vvi n1 dc av-dx.
(4) part (DIV2)
100
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This will be your everlasting honour and renowne, not that you had the Keyes of the Citie committed to You;
This will be your everlasting honour and renown, not that you had the Keys of the city committed to You;
d vmb vbi po22 j n1 cc n1, xx cst pn22 vhd dt n2 pp-f dt n1 vvn p-acp pn22;
(4) part (DIV2)
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but that You provided for the safetie of the Citie; Not that you (bore) the Sword of the Citie;
but that You provided for the safety of the city; Not that you (boar) the Sword of the city;
cc-acp cst pn22 vvd p-acp dt n1 pp-f dt n1; xx cst pn22 (vvd) dt n1 pp-f dt n1;
(4) part (DIV2)
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but that you (drew) that Sword to destroy wicked doers, and to cut off all the workers of iniquitie from the Citie.
but that you (drew) that Sword to destroy wicked doers, and to Cut off all the workers of iniquity from the city.
cc-acp cst pn22 (vvd) d n1 p-acp vvb j n2, cc pc-acp vvi a-acp d dt n2 pp-f n1 p-acp dt n1.
(4) part (DIV2)
100
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Psal. 101. ult. Not that such a yeer you was Londons Governour ;
Psalm 101. ult. Not that such a year you was Londons Governor;
np1 crd n1. xx d d dt n1 pn22 vbds npg1 n1;
(4) part (DIV2)
100
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but that such a yeer you was Londons Reformer. It was not the honour of Asa, Hezekiah, Josiah, &c. that they were Kings in Israel ;
but that such a year you was Londons Reformer. It was not the honour of Asa, Hezekiah, Josiah, etc. that they were Kings in Israel;
cc-acp cst d dt n1 pn22 vbds npg1 n1. pn31 vbds xx dt n1 pp-f np1, np1, np1, av cst pns32 vbdr ng1 p-acp np1;
(4) part (DIV2)
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so was Jeroboam, and so was Ahab, and so was Manasse, &c. but that they reformed Israel ;
so was Jeroboam, and so was Ahab, and so was Manasseh, etc. but that they reformed Israel;
av vbds np1, cc av vbds np1, cc av vbds np1, av cc-acp cst pns32 vvn np1;
(4) part (DIV2)
100
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puld downe Images, cut downe groves, destroied Idolatrie, restor'd Religion to its puritie, made the Church pious, the Common-wealth prosperuos. Doe it therefore my Lord.
pulled down Images, Cut down groves, destroyed Idolatry, restored Religion to its purity, made the Church pious, the Commonwealth prosperuos. Do it Therefore my Lord.
vvd a-acp n2, vvn a-acp n2, vvd n1, vvd n1 p-acp po31 n1, vvd dt n1 j, dt n1 fw-la. vdb pn31 av po11 n1.
(4) part (DIV2)
100
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'Twill be your Renown throughout all generations.
It'll be your Renown throughout all generations.
pn31|vmb vbi po22 n1 p-acp d n2.
(4) part (DIV2)
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And when others, that stand like Cyphers in their places, and have a name only to be Agents in this great transaction, shall be forgotten;
And when Others, that stand like Ciphers in their places, and have a name only to be Agents in this great transaction, shall be forgotten;
cc c-crq n2-jn, cst vvb av-j n2 p-acp po32 n2, cc vhb dt vvb av-j pc-acp vbi n2 p-acp d j n1, vmb vbi vvn;
(4) part (DIV2)
100
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the children that are yet unborn, shall rise up and call you blessed;
the children that Are yet unborn, shall rise up and call you blessed;
dt n2 cst vbr av j, vmb vvi a-acp cc vvi pn22 j-vvn;
(4) part (DIV2)
100
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and this shall be your happy memoriall, that you was, The repairer of the breaches, the restorer of the paths to dwell in.
and this shall be your happy memorial, that you was, The repairer of the Breaches, the restorer of the paths to dwell in.
cc d vmb vbi po22 j n-jn, cst pn22 vbds, dt jc pp-f dt n2, dt n1 pp-f dt n2 pc-acp vvi p-acp.
(4) part (DIV2)
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You cannot profit London more neither. Godlinesse, it is profitable to all things. Entitles persons, and so places too, to all the promises, of protection, provision, preservation, &c. You cannot fafeguard it more neither. You cannot profit London more neither. Godliness, it is profitable to all things. Entitles Persons, and so places too, to all the promises, of protection, provision, preservation, etc. You cannot fafeguard it more neither.
pn22 vmbx vvi np1 av-dc av-dx. n1, pn31 vbz j p-acp d n2. vvz n2, cc av n2 av, p-acp d dt n2, pp-f n1, n1, n1, av pn22 vmbx vvi pn31 av-dc av-dx.
(4) part (DIV2)
101
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Religion, Reformation, it's corporis politici neruus, the Sinews of a Common-wealth, and so the sinews of a City.
Religion, Reformation, it's corporis Politici neruus, the Sinews of a Commonwealth, and so the sinews of a city.
n1, n1, pn31|vbz fw-la fw-la fw-la, dt n2 pp-f dt n1, cc av dt n2 pp-f dt n1.
(4) part (DIV2)
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And what glorious things are spoken of such a Citie in the Word of God? That God will create upon every dwelling in it, a piller of a cloud by day,
And what glorious things Are spoken of such a city in the Word of God? That God will create upon every Dwelling in it, a pillar of a cloud by day,
cc q-crq j n2 vbr vvn pp-f d dt n1 p-acp dt n1 pp-f np1? cst np1 vmb vvi p-acp d n1 p-acp pn31, dt n1 pp-f dt n1 p-acp n1,
(4) part (DIV2)
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and a piller of fire by night, Esay, 4. 5. alluding to that, Exod. 13. That the Lord will make it a defenced City, Iron pillers, brazen walls,
and a pillar of fire by night, Isaiah, 4. 5. alluding to that, Exod 13. That the Lord will make it a defenced city, Iron pillars, brazen walls,
cc dt n1 pp-f n1 p-acp n1, np1, crd crd vvg p-acp d, np1 crd cst dt n1 vmb vvi pn31 dt j-vvn n1, n1 n2, j n2,
(4) part (DIV2)
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and that against the whol land, against the Kings (men of power) Against the Priests (men of parts) Against the people (headie, tumultuous, violent,) Jer. 1.18. yea, walls of fire, Zach. 2.5. I will be to it a wall ef Fire, saith the Lord.and that against the Whole land, against the Kings (men of power) Against the Priests (men of parts) Against the people (heady, tumultuous, violent,) Jer. 1.18. yea, walls of fire, Zach 2.5. I will be to it a wall ef Fire, Says the Lord.
cc cst p-acp dt j-jn n1, p-acp dt ng1 (n2 pp-f n1) p-acp dt ng1 (n2 pp-f n2) p-acp dt n1 (j, j, j,) np1 crd. uh, n2 pp-f n1, np1 crd. sy vmb vbi p-acp pn31 dt n1 pp-f n1, vvz dt n1.
(4) part (DIV2)
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If of brasse only, possibly some might breake through it, or climbe over it; but of Fire, therefore no approach. If of brass only, possibly Some might break through it, or climb over it; but of Fire, Therefore no approach.
cs pp-f n1 av-j, av-j d vmd vvi p-acp pn31, cc vvi p-acp pn31; cc-acp pp-f n1, av dx n1.
(4) part (DIV2)
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Hee alludes to the custome of Travellers, in those Easterne Countries, who when they pitch'd their tents at night, were wont to make fires about them, to scare away Lions, Bears, Wolves, Foxes, &c. Enemies that for strength are Lions,
He alludes to the custom of Travellers, in those Eastern Countries, who when they pitched their tents At night, were wont to make fires about them, to scare away Lions, Bears, Wolves, Foxes, etc. Enemies that for strength Are Lions,
pns31 vvz p-acp dt n1 pp-f n2, p-acp d j n2, r-crq c-crq pns32 vvd po32 n2 p-acp n1, vbdr j pc-acp vvi n2 p-acp pno32, pc-acp vvi av n2, n2, n2, n2, av ng1 cst p-acp n1 vbr n2,
(4) part (DIV2)
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for fiercenesse Bears, for crueltie Wolves, for subtiltie Foxes, God will be a wall of fire to scare away these.
for fierceness Bears, for cruelty Wolves, for subtlety Foxes, God will be a wall of fire to scare away these.
p-acp n1 vvz, p-acp n1 n2, p-acp n1 n2, np1 vmb vbi dt n1 pp-f n1 pc-acp vvi av d.
(4) part (DIV2)
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Nay, yet more, Wals of salvation, Esay 26.1. In that day (that is, In the day of Jerusalems restauration and reformation, as in the former Chapter) In that day, shall this song be sung:
Nay, yet more, Walls of salvation, Isaiah 26.1. In that day (that is, In the day of Jerusalems restauration and Reformation, as in the former Chapter) In that day, shall this song be sung:
uh-x, av av-dc, n2 pp-f n1, np1 crd. p-acp d n1 (cst vbz, p-acp dt n1 pp-f npg1 n1 cc n1, c-acp p-acp dt j n1) p-acp d n1, vmb d n1 vbi vvn:
(4) part (DIV2)
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Wee have a strong Citie, why? Salvation will God appoint for walls and Bulwarks. Nay, yet more;we have a strong city, why? Salvation will God appoint for walls and Bulwarks. Nay, yet more;
pns12 vhb dt j n1, q-crq? n1 vmb np1 vvi p-acp n2 cc n2. uh, av av-dc;
(4) part (DIV2)
102
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Its place of defence shall be the munitions of rocks; Bread shall be given it; and its waters shall be sure, Esay 33.16. A Citie besieged, though it have walls of brasse; yea, walls of fire;Its place of defence shall be the munitions of Rocks; Bred shall be given it; and its waters shall be sure, Isaiah 33.16. A city besieged, though it have walls of brass; yea, walls of fire;
po31 n1 pp-f n1 vmb vbi dt n2 pp-f n2; n1 vmb vbi vvn pn31; cc po31 n2 vmb vbi j, np1 crd. dt n1 vvn, cs pn31 vhb n2 pp-f n1; uh, n2 pp-f n1;
(4) part (DIV2)
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yet possibly it may be starved, and so forced to yield that way;
yet possibly it may be starved, and so forced to yield that Way;
av av-j pn31 vmb vbi vvn, cc av vvd pc-acp vvi d n1;
(4) part (DIV2)
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But if besides these fortifications without, It has also all things for life growing within itself, Springs of water, fields of corn, Pastures for Cattell, &c. and so is not subject to want by reason of its dependence upon forreigne supplies,
But if beside these fortifications without, It has also all things for life growing within itself, Springs of water, fields of corn, Pastures for Cattle, etc. and so is not Subject to want by reason of its dependence upon foreign supplies,
cc-acp cs p-acp d n2 p-acp, pn31 vhz av d n2 p-acp n1 vvg p-acp px31, vvz pp-f n1, n2 pp-f n1, n2 p-acp n2, av cc av vbz xx j-jn pc-acp vvi p-acp n1 pp-f po31 n1 p-acp j n2,
(4) part (DIV2)
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how safe were such a Citie, and how impregnable, and unconquerable? Why and so safe,
how safe were such a city, and how impregnable, and unconquerable? Why and so safe,
c-crq j vbdr d dt n1, cc c-crq j, cc j-u? uh-crq cc av j,
(4) part (DIV2)
102
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so impregnable, so unconquerable should this Citie be, were it a reformed Citie.
so impregnable, so unconquerable should this city be, were it a reformed city.
av j, av j-u vmd d n1 vbi, vbdr pn31 dt vvn n1.
(4) part (DIV2)
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As Persia, the Captive Virgin, said of Athens, being asked, if it were not a goodly strong fenced Citie.
As Persiam, the Captive Virgae, said of Athens, being asked, if it were not a goodly strong fenced city.
p-acp np1, dt j-jn n1, vvd pp-f np1, vbg vvn, cs pn31 vbdr xx dt j j vvn n1.
(4) part (DIV2)
103
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Truly 'tis, saith shee, were but the inhabitants well mannerd. Si incolaebenè morati, pulchrè munitam arbitror.
Truly it's, Says she, were but the inhabitants well mannerd. Si incolaebenè morati, pulchrè munitam arbitror.
np1 pn31|vbz, vvz pns31, vbdr p-acp dt n2 av vvn. fw-mi fw-la fw-la, fw-la fw-la fw-la.
(4) part (DIV2)
103
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My Lord, what an impregnable, how mightily fenced, and fortified were London, (si incolae benè morati) were but the Londoners pious, religious,
My Lord, what an impregnable, how mightily fenced, and fortified were London, (si Inhabitant benè morati) were but the Londoners pious, religious,
po11 n1, r-crq dt j, c-crq av-j vvn, cc vvn vbdr np1, (fw-la fw-la fw-la fw-la) vbdr p-acp dt np1 j, j,
(4) part (DIV2)
103
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well ordered, well governed, reformed? My Lord, two or three things I desire to minde you of.
well ordered, well governed, reformed? My Lord, two or three things I desire to mind you of.
av vvn, av vvn, vvn? po11 n1, crd cc crd n2 pns11 vvb pc-acp vvi pn22 pp-f.
(4) part (DIV2)
103
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what swarms of poore, lame, maimed, wounded souldiers lie up and downe the streets, crying to every one that goes by, one half-penie for Gods sake,
what swarms of poor, lame, maimed, wounded Soldiers lie up and down the streets, crying to every one that Goes by, one halfpenny for God's sake,
q-crq n2 pp-f j, j, j-vvn, j-vvn n2 vvb a-acp cc a-acp dt n2, vvg p-acp d pi cst vvz p-acp, crd n1 p-acp npg1 n1,
(4) part (DIV2)
104
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and no man turns back to give a half-penie!
and no man turns back to give a halfpenny!
cc dx n1 vvz av pc-acp vvi dt n1!
(4) part (DIV2)
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what a dishonour is this to London? and to them what a discouragement? My Lord!
what a dishonour is this to London? and to them what a discouragement? My Lord!
q-crq dt n1 vbz d p-acp np1? cc p-acp pno32 r-crq dt n1? po11 n1!
(4) part (DIV2)
104
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they have ventured their lives for us, I beseech you let some course be taken, that they may have a livelihood amongst us.
they have ventured their lives for us, I beseech you let Some course be taken, that they may have a livelihood among us.
pns32 vhb vvn po32 n2 p-acp pno12, pns11 vvb pn22 vvb d n1 vbi vvn, cst pns32 vmb vhi dt n1 p-acp pno12.
(4) part (DIV2)
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And oh the many poore, sad, desolate, widdows; and the many fatherlesse children, that this warre hath made!
And o the many poor, sad, desolate, Widows; and the many fatherless children, that this war hath made!
cc uh dt d j, j, j, n2; cc dt d j n2, cst d n1 vhz vvn!
(4) part (DIV2)
105
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My Lord, should you come into a family, and there see the mother sighing; and the children standing about her weeping, and crying bread, bread;
My Lord, should you come into a family, and there see the mother sighing; and the children standing about her weeping, and crying bred, bred;
po11 n1, vmd pn22 vvi p-acp dt n1, cc pc-acp vvi dt n1 vvg; cc dt n2 vvg p-acp po31 n-vvg, cc vvg n1, n1;
(4) part (DIV2)
105
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and she has no bread, unlesse it be the bread of teares; if you looke into her Cupbord, there's no bread there;
and she has no bred, unless it be the bred of tears; if you look into her Cupboard, there's no bred there;
cc pns31 vhz dx n1, cs pn31 vbb dt n1 pp-f n2; cs pn22 vvb p-acp po31 n1, pc-acp|vbz dx n1 a-acp;
(4) part (DIV2)
105
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if you look into her purse, there's no monie there, to buy bread; if you looke into her shop, there's no trading there to fetch in monie; no emploiment;
if you look into her purse, there's no money there, to buy bred; if you look into her shop, there's no trading there to fetch in money; no employment;
cs pn22 vvb p-acp po31 n1, pc-acp|vbz dx n1 a-acp, pc-acp vvi n1; cs pn22 vvb p-acp po31 n1, pc-acp|vbz dx n-vvg a-acp pc-acp vvi p-acp n1; dx n1;
(4) part (DIV2)
105
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no work that shee either has, or knows where to have;
no work that she either has, or knows where to have;
dx n1 cst pns31 av-d vhz, cc vvz c-crq pc-acp vhi;
(4) part (DIV2)
105
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would not this be a sad spectacle, my Lord? would it not make your bowels earn? God knows there are manie such families in this Citie at this day;
would not this be a sad spectacle, my Lord? would it not make your bowels earn? God knows there Are many such families in this city At this day;
vmd xx d vbi dt j n1, po11 n1? vmd pn31 xx vvi po22 n2 vvi? np1 vvz pc-acp vbr d d n2 p-acp d n1 p-acp d n1;
(4) part (DIV2)
105
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I beseech you let them be thought upon.
I beseech you let them be Thought upon.
pns11 vvb pn22 vvb pno32 vbi vvn p-acp.
(4) part (DIV2)
105
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'Twas Jobs comfort in his distresse, that he had relieved the fatherlesse, and made the widdows heart sing for joy, Job 39.13.
'Twas Jobs Comfort in his distress, that he had relieved the fatherless, and made the Widows heart sing for joy, Job 39.13.
pn31|vbds n2 vvb p-acp po31 n1, cst pns31 vhd vvn dt j, cc vvd dt ng1 n1 vvi p-acp n1, n1 crd.
(4) part (DIV2)
105
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And oh the throngs of beggers that wander up and down the streets! wee can scarce crowd in at our Church doores for them.
And o the throngs of beggars that wander up and down the streets! we can scarce crowd in At our Church doors for them.
cc uh dt n2 pp-f n2 cst vvb a-acp cc a-acp dt n2! pns12 vmb av-j vvi p-acp p-acp po12 n1 n2 p-acp pno32.
(4) part (DIV2)
106
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Never had any Kingdome better Lawes in that respect, I beseech you take care that they be executed.
Never had any Kingdom better Laws in that respect, I beseech you take care that they be executed.
av-x vhd d n1 jc n2 p-acp d n1, pns11 vvb pn22 vvb n1 cst pns32 vbb vvn.
(4) part (DIV2)
106
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Why should there be a beggar in London? There was none in Israel. Those that are able to work, let them work; or let them starve.
Why should there be a beggar in London? There was none in Israel. Those that Are able to work, let them work; or let them starve.
q-crq vmd pc-acp vbi dt n1 p-acp np1? a-acp vbds pix p-acp np1. d cst vbr j pc-acp vvi, vvb pno32 vvi; cc vvb pno32 vvi.
(4) part (DIV2)
106
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Those that are not (throughage, or lamenesse, or blindnesse, or the like) let them be provided for.
Those that Are not (throughage, or lameness, or blindness, or the like) let them be provided for.
d cst vbr xx (n1, cc n1, cc n1, cc dt j) vvb pno32 vbi vvn p-acp.
(4) part (DIV2)
106
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Were all the penall Statutes executed upon Drunkards, Swearers, Sabbath-breakers, common Gamsters. &c. Of every one, that without reasonable cause, travels upon the Lords Day, ten shillings.
Were all the penal Statutes executed upon Drunkards, Swearers, Sabbath breakers, Common Gamesters. etc. Of every one, that without reasonable cause, travels upon the lords Day, ten shillings.
vbdr d dt j n2 vvn p-acp n2, n2, n2, j n2. av pp-f d crd, cst p-acp j n1, vvz p-acp dt n2 n1, crd n2.
(4) part (DIV2)
107
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Of everie one that carries any burthen, or does any worldly work upon the Lords Day, five shillings.
Of every one that carries any burden, or does any worldly work upon the lords Day, five shillings.
pp-f d crd cst vvz d n1, cc vdz d j n1 p-acp dt n2 n1, crd n2.
(4) part (DIV2)
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Of everie one that's present at any sport or pastime on that day, if above the age of fourteene yeeres, five shillings;
Of every one that's present At any sport or pastime on that day, if above the age of fourteene Years, five shillings;
pp-f d crd cst|vbz j p-acp d n1 cc n1 p-acp d n1, cs p-acp dt n1 pp-f crd n2, crd n2;
(4) part (DIV2)
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if under the age of fourteene years, twelve pence.
if under the age of fourteene Years, twelve pence.
cs p-acp dt n1 pp-f crd n2, crd n2.
(4) part (DIV2)
107
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Of everie one that prophanely sweares, or curses, for everie time he does so, twelve pence.
Of every one that profanely swears, or curses, for every time he does so, twelve pence.
pp-f d crd cst av-j vvz, cc n2, p-acp d n1 pns31 vdz av, crd n2.
(4) part (DIV2)
107
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Of everie one that's found tipling in an Alehouse in the Towne where he dwels, three shillings foure pence;
Of every one that's found tippling in an Alehouse in the Town where he dwells, three shillings foure pence;
pp-f d crd cst|vbz vvn j-vvg a-acp dt n1 p-acp dt n1 c-crq pns31 vvz, crd n2 crd n2;
(4) part (DIV2)
107
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and of the Alehouse-keeper for suffering him so to doe, ten shillings. Of everie one that's drunk, for every time he is so, five shillings.
and of the Alehouse-keeper for suffering him so to do, ten shillings. Of every one that's drunk, for every time he is so, five shillings.
cc pp-f dt n1 p-acp vvg pno31 av pc-acp vdi, crd n2. pp-f d crd cst|vbz vvn, c-acp d n1 pns31 vbz av, crd n2.
(4) part (DIV2)
107
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Of everie Constable that neglects his dutie herein, fortie shillings. Of everie one that keeps a common house or place for bowling, tennis, dicing, carding,
Of every Constable that neglects his duty herein, fortie shillings. Of every one that keeps a Common house or place for bowling, Tennis, dicing, carding,
pp-f d n1 cst vvz po31 n1 av, crd n2. pp-f d crd cst vvz dt j n1 cc n1 p-acp vvg, n1, vvg, vvg,
(4) part (DIV2)
107
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or the like, fortie shillings for everie day.
or the like, fortie shillings for every day.
cc dt j, crd n2 p-acp d n1.
(4) part (DIV2)
107
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Of everie one using and haunting any such house or place, and there playing, six shillings eight pence.
Of every one using and haunting any such house or place, and there playing, six shillings eight pence.
pp-f d crd vvg cc vvg d d n1 cc n1, cc a-acp vvg, crd n2 crd n2.
(4) part (DIV2)
107
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My Lord, were all these, and manie other the like penall Statutes put in execution; (besides the restraining of these God-provoking, Land-devouring, Soul-damning abominations) what plentifull provision would there be for the poore?
My Lord, were all these, and many other the like penal Statutes put in execution; (beside the restraining of these God-provoking, Land-devouring, Soul damning abominations) what plentiful provision would there be for the poor?
po11 n1, vbdr d d, cc d n-jn dt j j n2 vvn p-acp n1; (p-acp dt vvg pp-f d j, j, j n2) q-crq j n1 vmd pc-acp vbi p-acp dt j?
(4) part (DIV2)
107
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Looke into the prisons too, my Lord. Oh the world of wickednesse that is there! They are verie Nurseries of all ungodlinesse.
Look into the prisons too, my Lord. O the world of wickedness that is there! They Are very Nurseries of all ungodliness.
vvb p-acp dt n2 av, po11 n1. uh dt n1 pp-f n1 cst vbz a-acp! pns32 vbr j n2 pp-f d n1.
(4) part (DIV2)
108
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Men that once come there, they learne more villanie there, in one week, then ever they learn'd before in all their daies. Especially now.
Men that once come there, they Learn more villainy there, in one Week, then ever they learned before in all their days. Especially now.
np1 cst a-acp vvn a-acp, pns32 vvb dc n1 a-acp, p-acp crd n1, av av pns32 vvd a-acp p-acp d po32 n2. av-j av.
(4) part (DIV2)
108
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Never such a serpentine generation there; such a viperous brood. Why, what do you mean to nourish them in your bosomes;
Never such a serpentine generation there; such a viperous brood. Why, what do you mean to nourish them in your bosoms;
av-x d dt j n1 a-acp; d dt j n1. uh-crq, q-crq vdb pn22 vvb pc-acp vvi pno32 p-acp po22 n2;
(4) part (DIV2)
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unlesse you meane they shall dig out your bowels? Men that have so often sought, some by secret conspiracies;
unless you mean they shall dig out your bowels? Men that have so often sought, Some by secret conspiracies;
cs pn22 vvb pns32 vmb vvi av po22 n2? np1 cst vhb av av vvn, d p-acp j-jn n2;
(4) part (DIV2)
108
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others by open hostilities, to take away all your lives. Your lives!
Others by open hostilities, to take away all your lives. Your lives!
n2-jn p-acp j n2, pc-acp vvi av d po22 vvz. po22 n2!
(4) part (DIV2)
108
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A•, & that that's dearer (or at least should be dearer) to you ten thousand times then your lives, The Gospell, Religion;
A•, & that that's Dearer (or At least should be Dearer) to you ten thousand times then your lives, The Gospel, Religion;
np1, cc d d|vbz jc-jn (cc p-acp ds vmd vbi jc-jn) p-acp pn22 crd crd n2 av po22 n2, dt n1, n1;
(4) part (DIV2)
108
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Judge if they are worthie for one moment to enjoy their lives;
Judge if they Are worthy for one moment to enjoy their lives;
vvb cs pns32 vbr j p-acp crd n1 pc-acp vvi po32 n2;
(4) part (DIV2)
108
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much lesse to enjoy what they do enjoy, their pots, their pipes, their whores, their games, their sports, their pastimes, people of all sorts so freely resorting to them, &c. Are ours so used,
much less to enjoy what they do enjoy, their pots, their pipes, their whores, their games, their sports, their pastimes, people of all sorts so freely resorting to them, etc. are ours so used,
av-d av-dc pc-acp vvi r-crq pns32 vdb vvi, po32 n2, po32 n2, po32 n2, po32 n2, po32 n2, po32 n2, n1 pp-f d n2 av av-j vvg p-acp pno32, av vbr png12 av vvn,
(4) part (DIV2)
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when they fall into their hands? My Lord those that deserve restraint, let imprisonment be a restraint indeed to them;
when they fallen into their hands? My Lord those that deserve restraint, let imprisonment be a restraint indeed to them;
c-crq pns32 vvb p-acp po32 n2? po11 n1 d cst vvb n1, vvb n1 vbi dt n1 av p-acp pno32;
(4) part (DIV2)
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and those that deserve to die, let them die; hang them up before the Lord as the Gibeonites did Sauls sonnes, 2 Sam. 21.6. 'Twould be as acceptable a sacrifice to God as that was;
and those that deserve to die, let them die; hang them up before the Lord as the Gibeonites did Saul's Sons, 2 Sam. 21.6. 'twould be as acceptable a sacrifice to God as that was;
cc d cst vvb pc-acp vvi, vvb pno32 vvi; vvb pno32 a-acp p-acp dt n1 p-acp dt np1 vdd np1 n2, crd np1 crd. pn31|vmd vbi a-acp j dt n1 p-acp np1 c-acp d vbds;
(4) part (DIV2)
108
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and as pleasing a spectacle to all GODS people.
and as pleasing a spectacle to all GOD'S people.
cc c-acp vvg dt n1 p-acp d npg1 n1.
(4) part (DIV2)
108
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And one thing there is, which if you would doe (my Lord) would stand upon Record to your perpetuall honour;
And one thing there is, which if you would do (my Lord) would stand upon Record to your perpetual honour;
cc crd n1 a-acp vbz, r-crq cs pn22 vmd vdi (po11 n1) vmd vvi p-acp n1 p-acp po22 j n1;
(4) part (DIV2)
109
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and I beseech you let me beg it at your hands.
and I beseech you let me beg it At your hands.
cc pns11 vvb pn22 vvb pno11 vvi pn31 p-acp po22 n2.
(4) part (DIV2)
109
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That (if possible) you would thinke of some way, whereby in everie prison of the Citie,
That (if possible) you would think of Some Way, whereby in every prison of the city,
d (cs j) pn22 vmd vvi pp-f d n1, c-crq p-acp d n1 pp-f dt n1,
(4) part (DIV2)
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an able, godly, faithfull Minister may be maintained to teach them and instruct them.
an able, godly, faithful Minister may be maintained to teach them and instruct them.
dt j, j, j n1 vmb vbi vvn pc-acp vvi pno32 cc vvi pno32.
(4) part (DIV2)
109
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It's lamentable to consider, that in such a place as this, so famous for so manie excellent workes of Charitie to the bodies of men, the souls of men should be so neglected.
It's lamentable to Consider, that in such a place as this, so famous for so many excellent works of Charity to the bodies of men, the Souls of men should be so neglected.
pn31|vbz j pc-acp vvi, cst p-acp d dt n1 c-acp d, av j c-acp av d j n2 pp-f n1 p-acp dt n2 pp-f n2, dt n2 pp-f n2 vmd vbi av vvn.
(4) part (DIV2)
109
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Looke into Taverns, and Innes, and Alehouses, and Gaming-houses too my Lord. Oh the abuses and disorders that are there;
Look into Taverns, and Inns, and Alehouses, and Gaming-houses too my Lord. O the Abuses and disorders that Are there;
vvb p-acp n2, cc n2, cc n2, cc n2 av po11 n1. uh dt n2 cc n2 cst vbr a-acp;
(4) part (DIV2)
110
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what drunkennesse, what swearing, what whoring, what neglect of callings, of families, &c. Look into the Forts too;
what Drunkenness, what swearing, what whoring, what neglect of callings, of families, etc. Look into the Forts too;
q-crq n1, r-crq vvg, r-crq vvg, r-crq n1 pp-f n2, pp-f n2, av vvb p-acp dt n2 av;
(4) part (DIV2)
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and into the Courts of guard. Were some appointed to take the forfeiture of everie oath that is sworne there;
and into the Courts of guard. Were Some appointed to take the forfeiture of every oath that is sworn there;
cc p-acp dt n2 pp-f n1. vbdr d vvn pc-acp vvi dt n1 pp-f d n1 cst vbz vvn a-acp;
(4) part (DIV2)
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there would not be so manie oaths swore there in a month, as are now in a day. Looke into the Exchange too.
there would not be so many Oaths swore there in a Monn, as Are now in a day. Look into the Exchange too.
pc-acp vmd xx vbi av d n2 vvd a-acp p-acp dt n1, c-acp vbr av p-acp dt n1. vvb p-acp dt n1 av.
(4) part (DIV2)
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Scarce any difference to be seene there betwixt the Lords Day, and other daies;
Scarce any difference to be seen there betwixt the lords Day, and other days;
j d n1 p-acp vbb vvn a-acp p-acp dt n2 n1, cc j-jn n2;
(4) part (DIV2)
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such resort of people thither, to walke, to talke, to tell news, to heare news, &c.
such resort of people thither, to walk, to talk, to tell news, to hear news, etc.
d n1 pp-f n1 av, pc-acp vvi, pc-acp vvi, pc-acp vvi n1, pc-acp vvi n1, av
(4) part (DIV2)
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And then for the Lords Day, I confesse something has been done of late for the better observation of the Lords Day; An Ordnance has been passed;
And then for the lords Day, I confess something has been done of late for the better observation of the lords Day; an Ordnance has been passed;
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(4) part (DIV2)
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But what's an Ordnance without execution? Execution in policie, it's like elocution in Oratorie, It's primum, secundum, tertium, the prime, the main, the all in all;
But what's an Ordnance without execution? Execution in policy, it's like elocution in Oratory, It's primum, secundum, Tertium, the prime, the main, the all in all;
cc-acp q-crq|vbz dt n1 p-acp n1? n1 p-acp n1, pn31|vbz j n1 p-acp n1, pn31|vbz fw-la, fw-la, fw-la, dt n-jn, dt j, dt d p-acp d;
(4) part (DIV2)
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the verie life of the Law indeed. And therefore Aristotle calls the Magistrate NONLATINALPHABET, A living Law.
the very life of the Law indeed. And Therefore Aristotle calls the Magistrate, A living Law.
dt j n1 pp-f dt n1 av. cc av np1 vvz dt n1, dt j-vvg n1.
(4) part (DIV2)
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Now the Lord helpe you! you have more worke to doe then I can speake; And Oh that you could even exuere hominem, & induere Angelum ;
Now the Lord help you! you have more work to do then I can speak; And O that you could even exuere hominem, & Indure Angelum;
av dt n1 vvb pn22! pn22 vhb dc n1 pc-acp vdi av pns11 vmb vvi; cc uh cst pn22 vmd av fw-la fw-la, cc fw-la fw-la;
(4) part (DIV2)
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Even cease to be a man, and become a verie Angell! The Lord make my Lord wise, as an Angell of God! This consider my Lord;
Even cease to be a man, and become a very Angel! The Lord make my Lord wise, as an Angel of God! This Consider my Lord;
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(4) part (DIV2)
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what ever sin is in your power to restrain; if you do not restraine it, you commit it.
what ever since is in your power to restrain; if you do not restrain it, you commit it.
r-crq av n1 vbz p-acp po22 n1 pc-acp vvi; cs pn22 vdb xx vvi pn31, pn22 vvb pn31.
(4) part (DIV2)
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What ever good is in your power to advance; if you doe not advance it, you hinder it.
What ever good is in your power to advance; if you do not advance it, you hinder it.
q-crq av j vbz p-acp po22 n1 pc-acp vvi; cs pn22 vdb xx vvi pn31, pn22 vvb pn31.
(4) part (DIV2)
115
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This consider too (my Lord) you must be accountable. Give an account of thy stewardship•, Luke 16.2. and what doe you know, but that the Stewardship of your office, and the Stewardship of your life may end together.
This Consider too (my Lord) you must be accountable. Give an account of thy stewardship•, Lycia 16.2. and what do you know, but that the Stewardship of your office, and the Stewardship of your life may end together.
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(4) part (DIV2)
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Take heed therefore now what you do;
Take heed Therefore now what you do;
vvb n1 av av r-crq pn22 vdb;
(4) part (DIV2)
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lest then you crie out (with him) what shall I do? It's but a yeere my Lord; your time is but short;
lest then you cry out (with him) what shall I do? It's but a year my Lord; your time is but short;
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(4) part (DIV2)
116
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take heed what you doe in this little inch of time;
take heed what you do in this little inch of time;
vvb n1 r-crq pn22 vdb p-acp d j n1 pp-f n1;
(4) part (DIV2)
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lest you crie out to eternitie, what shall I doe? I have said yee are gods;
lest you cry out to eternity, what shall I do? I have said ye Are God's;
cs pn22 vvb av p-acp n1, r-crq vmb pns11 vdi? pns11 vhb vvn pn22 vbr n2;
(4) part (DIV2)
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But yee shall die like men, Psal. 82.6, 7. Gods; But mortall gods. You must die my Lord.But ye shall die like men, Psalm 82.6, 7. God's; But Mortal God's. You must die my Lord.
cc-acp pn22 vmb vvi av-j n2, np1 crd, crd ng1; cc-acp j-jn n2. pn22 vmb vvi po11 n1.
(4) part (DIV2)
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That gold chain, and that scarlet robe, and that magnificent attendance, you must lay it all aside,
That gold chain, and that scarlet robe, and that magnificent attendance, you must lay it all aside,
cst n1 n1, cc d j-jn n1, cc cst j n1, pn22 vmb vvi pn31 d av,
(4) part (DIV2)
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and stand naked before the Judge of the whole World, and hold up your hand at that last and great Tribunall,
and stand naked before the Judge of the Whole World, and hold up your hand At that last and great Tribunal,
cc vvb j p-acp dt n1 pp-f dt j-jn n1, cc vvb a-acp po22 n1 p-acp d ord cc j n1,
(4) part (DIV2)
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and be accountable what you have done, how you have lived, how you have laid out your talent,
and be accountable what you have done, how you have lived, how you have laid out your talon,
cc vbi j r-crq pn22 vhb vdn, c-crq pn22 vhb vvn, c-crq pn22 vhb vvn av po22 n1,
(4) part (DIV2)
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how you have improved that power and authoritie and dignitie God has put into your hands. My Lord, I beseech you let it be your care (It shall be our praier) that you may give up your account in that day with joy, and not with grief.
how you have improved that power and Authority and dignity God has put into your hands. My Lord, I beseech you let it be your care (It shall be our prayer) that you may give up your account in that day with joy, and not with grief.
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(4) part (DIV2)
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And then, this consider too my Lord; you have such advantages in this Worke, as never man had before you.
And then, this Consider too my Lord; you have such advantages in this Work, as never man had before you.
cc av, d vvb av po11 n1; pn22 vhb d n2 p-acp d n1, c-acp av-x n1 vhd p-acp pn22.
(4) part (DIV2)
117
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Such a Parliament, so godly, so wise, so faithfull, so united together in their desires and endevours for a Reformation;
Such a Parliament, so godly, so wise, so faithful, so united together in their Desires and endeavours for a Reformation;
d dt n1, av j, av j, av j, av vvn av p-acp po32 n2 cc n2 p-acp dt n1;
(4) part (DIV2)
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spending their time, and state, and strength, and spirits, and all for the common good.
spending their time, and state, and strength, and spirits, and all for the Common good.
vvg po32 n1, cc n1, cc n1, cc n2, cc d p-acp dt j j.
(4) part (DIV2)
118
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My Lord, what can this honourable Citie suggest to them, wherein they might be helpfull to you in furthering a Reformation, which they would not as greedily imbrace, as you can suggest? Such a Ministerie too.
My Lord, what can this honourable city suggest to them, wherein they might be helpful to you in furthering a Reformation, which they would not as greedily embrace, as you can suggest? Such a Ministry too.
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(4) part (DIV2)
118
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What course could you put them upon, wherein they might be servicable to you, in furthering and forwarding a Reformation, which they would not take? Doe but you tell them what you would have set up, that might set up Christ,
What course could you put them upon, wherein they might be serviceable to you, in furthering and forwarding a Reformation, which they would not take? Doe but you tell them what you would have Set up, that might Set up christ,
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(4) part (DIV2)
119
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and they will pray it up, preach it up, put to their heads, their hearts, their hands, all they are,
and they will pray it up, preach it up, put to their Heads, their hearts, their hands, all they Are,
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(4) part (DIV2)
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or have, or can, even to the utmost to lift it up. Such a mightie spirit of praier in the hearts of Gods people too.
or have, or can, even to the utmost to lift it up. Such a mighty Spirit of prayer in the hearts of God's people too.
cc vhb, cc vmb, av p-acp dt j pc-acp vvi pn31 a-acp. d dt j n1 pp-f n1 p-acp dt n2 pp-f npg1 n1 av.
(4) part (DIV2)
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It's admirable to see how the spirits of God's people are drawn out in this service everie where. God was never so assaulted.
It's admirable to see how the spirits of God's people Are drawn out in this service every where. God was never so assaulted.
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(4) part (DIV2)
120
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The rest of the Almightie was never so broken.
The rest of the Almighty was never so broken.
dt n1 pp-f dt j-jn vbds av av vvn.
(4) part (DIV2)
120
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As he said of that day wherein the Sun stood still in Gibeon, and the Moon in the Valley of Aialon, Never such a day as that before it,
As he said of that day wherein the Sun stood still in Gibeon, and the Moon in the Valley of Aijalon, Never such a day as that before it,
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(4) part (DIV2)
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nor ever should be againe after it: The same may I say of this Citie in this respect;
nor ever should be again After it: The same may I say of this city in this respect;
ccx av vmd vbi av p-acp pn31: dt d vmb pns11 vvb pp-f d n1 p-acp d n1;
(4) part (DIV2)
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There was never such a day in this Citie, nor doe I verily believe will there ever be again, such a day of praier. A mightie encouragement.
There was never such a day in this city, nor do I verily believe will there ever be again, such a day of prayer. A mighty encouragement.
a-acp vbds av-x d dt n1 p-acp d n1, ccx vdb pns11 av-j vvi vmb a-acp av vbi av, d dt n1 pp-f n1. dt j n1.
(4) part (DIV2)
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You are backt with such a mightie gale of praier, as never any Magistrate in this Citie was.You Are backed with such a mighty gale of prayer, as never any Magistrate in this city was.
pn22 vbr vvn p-acp d dt j n1 pp-f n1, c-acp av-x d n1 p-acp d n1 vbds.
(4) part (DIV2)
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The ice is alreadie broken too. The worke begun. Aie, and carried on a great way too.
The ice is already broken too. The work begun. Aye, and carried on a great Way too.
dt n1 vbz av vvn av. dt n1 vvn. uh, cc vvd p-acp dt j n1 av.
(4) part (DIV2)
121
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What Monsters had your Predecessors to grapple with? what a mightie spirit of Antipathie against a Reformation? what stratagems? what plots? what desperate designes? what insurrections? what tumults? All was in an uprore;
What Monsters had your Predecessors to grapple with? what a mighty Spirit of Antipathy against a Reformation? what stratagems? what plots? what desperate designs? what insurrections? what tumults? All was in an uproar;
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(4) part (DIV2)
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and wee were upon the verie brinke of ruine everie day. This is all now husht, and quasht in a gracious measure.
and we were upon the very brink of ruin every day. This is all now hushed, and quashed in a gracious measure.
cc pns12 vbdr p-acp dt j n1 pp-f n1 d n1. d vbz d av vvn, cc vvd p-acp dt j n1.
(4) part (DIV2)
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The Cause was then more doubtfull; the malignants here in the Citie more powerfull, higher in their hopes too;
The Cause was then more doubtful; the malignants Here in the city more powerful, higher in their hope's too;
dt n1 vbds av av-dc j; dt n2 av p-acp dt n1 av-dc j, jc p-acp po32 n2 av;
(4) part (DIV2)
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how did they applaud themselves, rejoycing and triumphing as those that put off the harnesse after victorie? How did Rome triumph? & how did the Romish faction here in England triumph? It's otherwise now.
how did they applaud themselves, rejoicing and triumphing as those that put off the harness After victory? How did Room triumph? & how did the Romish faction Here in England triumph? It's otherwise now.
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(4) part (DIV2)
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God hath taken off their charriot wheeles (as I may say) and though they drive still,
God hath taken off their chariot wheels (as I may say) and though they drive still,
np1 vhz vvn a-acp po32 n1 n2 (c-acp pns11 vmb vvi) cc cs pns32 vvb av,
(4) part (DIV2)
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yet blessed be God, they drive but heavily.
yet blessed be God, they drive but heavily.
av vvn vbb np1, pns32 vvi cc-acp av-j.
(4) part (DIV2)
121
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And what heards and droves of vitious, scandalous, superstitious Ministers were then in the City, what a deal of unsavorie salt? That's now cast upon the dunghill.
And what heards and droves of vicious, scandalous, superstitious Ministers were then in the city, what a deal of unsavoury salt? That's now cast upon the dunghill.
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(4) part (DIV2)
121
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And what swarms of Atheists, Papists, prophane persons, that are now gone? and what a deale of doe about a Service-Book,
And what swarms of Atheists, Papists, profane Persons, that Are now gone? and what a deal of doe about a Service book,
cc q-crq n2 pp-f n2, njp2, j n2, cst vbr av vvn? cc q-crq dt n1 pp-f n1 p-acp dt n1,
(4) part (DIV2)
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and about a ceremonie, and about superstitious pictures, & c? Our Worthies in Parliament were at a stand, knew not what to doe;
and about a ceremony, and about superstitious pictures, & c? Our Worthies in Parliament were At a stand, knew not what to do;
cc p-acp dt n1, cc p-acp j n2, cc sy? po12 n2-j p-acp n1 vbdr p-acp dt n1, vvd xx r-crq pc-acp vdi;
(4) part (DIV2)
121
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every one was at his wits end, knew not what course to take.
every one was At his wits end, knew not what course to take.
d pi vbds p-acp po31 ng1 n1, vvd xx r-crq n1 pc-acp vvi.
(4) part (DIV2)
121
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The beginnings of reformation evermore meet with the greatest difficulties, and with the strongest and mightiest obstructions and oppositions.
The beginnings of Reformation evermore meet with the greatest difficulties, and with the Strongest and Mightiest obstructions and oppositions.
dt n2 pp-f n1 av vvi p-acp dt js n2, cc p-acp dt js cc js n2 cc n2.
(4) part (DIV2)
122
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Israels greatest strait was at the red sea. Indeed, when they were in the Wildernes, there they met with difficulties;
Israel's greatest strait was At the read sea. Indeed, when they were in the Wilderness, there they met with difficulties;
npg1 js av-j vbds p-acp dt j-jn n1. np1, c-crq pns32 vbdr p-acp dt n1, a-acp pns32 vvd p-acp n2;
(4) part (DIV2)
122
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full of wants, wanted bread, wanted water, and (which was worse) wanted faith, wanted patience,
full of Wants, wanted bred, wanted water, and (which was Worse) wanted faith, wanted patience,
j pp-f n2, vvd n1, vvd n1, cc (r-crq vbds jc) vvd n1, vvd n1,
(4) part (DIV2)
122
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and thei'l back again into Egypt, and 'twas better with them in Egypt, &c. Enemies came out against them too, fighting enemies, ploting enemies, conjuring enemies.
and thei'l back again into Egypt, and 'twas better with them in Egypt, etc. Enemies Come out against them too, fighting enemies, plotting enemies, conjuring enemies.
cc vmb av av p-acp np1, cc pn31|vbds j p-acp pno32 p-acp np1, av ng1 vvd av p-acp pno32 av, vvg n2, vvg n2, vvg n2.
(4) part (DIV2)
122
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587
Full of straits they were in the wildernesse ; But their greatest strait was at the red sea.
Full of straits they were in the Wilderness; But their greatest strait was At the read sea.
j pp-f n2 pns32 vbdr p-acp dt n1; cc-acp po32 js n1 vbds p-acp dt j-jn n1.
(4) part (DIV2)
122
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Blessed be God, we are got through the red sea, wee are in the wildernesse; yea we are (we hope) upon the very borders of Canaan ;
Blessed be God, we Are god through the read sea, we Are in the Wilderness; yea we Are (we hope) upon the very borders of Canaan;
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(4) part (DIV2)
122
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and who knows my Lord, who can tell, but that even You may be the Joshua, that may bring us into the very possession of that good land? However, flag not in your attempts; let your aymes be high. Doe what you can.
and who knows my Lord, who can tell, but that even You may be the joshua, that may bring us into the very possession of that good land? However, flag not in your attempts; let your aims be high. Do what you can.
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(4) part (DIV2)
122
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Let no such (But) stand upon your name, as we finde standing upon the names of some of the Kings of Israel, who yet were good men too;
Let no such (But) stand upon your name, as we find standing upon the names of Some of the Kings of Israel, who yet were good men too;
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(4) part (DIV2)
122
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They did this, and they did that, they did thus and thus (But) But the high places were not taken away ;
They did this, and they did that, they did thus and thus (But) But the high places were not taken away;
pns32 vdd d, cc pns32 vdd d, pns32 vdd av cc av (p-acp) cc-acp dt j n2 vbdr xx vvn av;
(4) part (DIV2)
122
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592
There was an imperfection in their reformation. There was an imperfection in their Reformation.
a-acp vbds dt n1 p-acp po32 n1.
(4) part (DIV2)
122
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A Word or two to the people now, and I have done.
A Word or two to the people now, and I have done.
dt n1 cc crd p-acp dt n1 av, cc pns11 vhb vdn.
(5) part (DIV2)
123
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And first, Is this so? Are Judges and Magistrates above all men in the world, to be so wary and circumspect? Who wonders then to see Saul running away, and hiding himselfe among the stuffe,
And First, Is this so? are Judges and Magistrates above all men in the world, to be so wary and circumspect? Who wonders then to see Saul running away, and hiding himself among the stuff,
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(5) part (DIV2)
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595
when he should be anointed King? To see wise, and grave, and conscientious men, that understand the weight and charge of Magistracie, willing to wave it? unlesse they see a divine suffrage, a vote from heaven, a cleer hand of providence calling them out unto it.when he should be anointed King? To see wise, and grave, and conscientious men, that understand the weight and charge of Magistracy, willing to wave it? unless they see a divine suffrage, a vote from heaven, a clear hand of providence calling them out unto it.
c-crq pns31 vmd vbi vvn n1? pc-acp vvi j, cc n1, cc j n2, cst vvb dt n1 cc n1 pp-f n1, vvg pc-acp vvi pn31? cs pns32 vvb dt j-jn n1, dt n1 p-acp n1, dt j n1 pp-f n1 vvg pno32 av p-acp pn31.
(5) part (DIV2)
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596
Oh that I were made Judge (says one) and that every man that hath any suit or cause might come to me! O that I were made Judge (Says one) and that every man that hath any suit or cause might come to me!
uh cst pns11 vbdr vvn n1 (vvz pi) cc cst d n1 cst vhz d n1 cc n1 vmd vvi p-acp pno11!
(5) part (DIV2)
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597
But who was it that said so? It was Absolom, a heady, rash, inconsiderate young man, a wicked man, a Tyrant, a Traitor.
But who was it that said so? It was Absalom, a heady, rash, inconsiderate young man, a wicked man, a Tyrant, a Traitor.
cc-acp r-crq vbds zz d vvd av? pn31 vbds np1, dt j, j, j j n1, dt j n1, dt n1, dt n1.
(5) part (DIV2)
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598
Others, they cry out as Paul, NONLATINALPHABET, who is sufficient for these things? It's true, there's honour in it;
Others, they cry out as Paul,, who is sufficient for these things? It's true, there's honour in it;
n2-jn, pns32 vvb av p-acp np1,, r-crq vbz j p-acp d n2? pn31|vbz j, pc-acp|vbz n1 p-acp pn31;
(5) part (DIV2)
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599
but withall there's burthen in it too.
but withal there's burden in it too.
cc-acp av pc-acp|vbz n1 p-acp pn31 av.
(5) part (DIV2)
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600
And a burthen (humeris vel Angelicis formidandum, as Bernrrd sayes of the Ministerie) too heavie for the shoulders of the verie Angels. Againe.
And a burden (humeris vel Angelicis formidandum, as Bernrrd Says of the Ministry) too heavy for the shoulders of the very Angels. Again.
cc dt n1 (fw-la fw-la np1 fw-la, p-acp vvn vvz pp-f dt n1) av j c-acp dt n2 pp-f dt j n2. av.
(5) part (DIV2)
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601
Is this so? Had Magistrates above all men under heaven need to be men of such marvellous warinesse and circumspection? Oh then pitie them Christians, pitie them. Pray for them too.
Is this so? Had Magistrates above all men under heaven need to be men of such marvellous wariness and circumspection? O then pity them Christians, pity them. Pray for them too.
vbz d av? vhd np1 p-acp d n2 p-acp n1 vvb pc-acp vbi n2 pp-f d j n1 cc n1? uh av vvb pno32 np1, vvb pno32. vvb p-acp pno32 av.
(5) part (DIV2)
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602
Good people, for God sakes, let me beg your prayers this day, for them whom God hath set over you in the place of Magistracie.
Good people, for God sakes, let me beg your Prayers this day, for them whom God hath Set over you in the place of Magistracy.
j n1, c-acp np1 n2, vvb pno11 vvi po22 n2 d n1, p-acp pno32 r-crq np1 vhz vvn p-acp pn22 p-acp dt n1 pp-f n1.
(5) part (DIV2)
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603
There are divers and sundry vertues and graces required in Magistrates, Beg them of God for them. As
There Are diverse and sundry Virtues and graces required in Magistrates, Beg them of God for them. As
pc-acp vbr j cc j n2 cc n2 vvn p-acp n2, vvb pno32 pp-f np1 p-acp pno32. p-acp
(5) part (DIV2)
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604
First, beg wisdome and understanding for them. Understanding in the law of God; understanding in the positive Laws of the Kingdome;
First, beg Wisdom and understanding for them. Understanding in the law of God; understanding in the positive Laws of the Kingdom;
ord, vvb n1 cc n1 p-acp pno32. n1 p-acp dt n1 pp-f np1; vvg p-acp dt j n2 pp-f dt n1;
(5) part (DIV2)
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605
that they may be able to discerne betwixt good and evill; betwixt right and wrong.
that they may be able to discern betwixt good and evil; betwixt right and wrong.
cst pns32 vmb vbi j pc-acp vvi p-acp j cc j-jn; p-acp n-jn cc n-jn.
(5) part (DIV2)
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606
How shall they be able to determine according to Law, if they do not understand the Law?
How shall they be able to determine according to Law, if they do not understand the Law?
q-crq vmb pns32 vbb j pc-acp vvi vvg p-acp n1, cs pns32 vdb xx vvi dt n1?
(5) part (DIV2)
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607
Secondly, beg valour, courage, fortitude, magnanimitie. Magistrates should be men of courage; and further then God makes them so, they cannot be so. Thirdly, Humilitie too.
Secondly, beg valour, courage, fortitude, magnanimity. Magistrates should be men of courage; and further then God makes them so, they cannot be so. Thirdly, Humility too.
ord, vvb n1, n1, n1, n1. np1 vmd vbi n2 pp-f n1; cc av-jc cs np1 vvz pno32 av, pns32 vmbx vbb av. ord, n1 av.
(5) part (DIV2)
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608
That their hearts be not lifted up above their brethren.
That their hearts be not lifted up above their brothers.
d po32 n2 vbb xx vvn a-acp p-acp po32 n2.
(5) part (DIV2)
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609
That they be not proud, haughtie, &c. but may behave themselves in a sweet, lowly, loving way to all.
That they be not proud, haughty, etc. but may behave themselves in a sweet, lowly, loving Way to all.
cst pns32 vbb xx j, j, av cc-acp vmb vvi px32 p-acp dt j, j, j-vvg n1 p-acp d.
(5) part (DIV2)
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610
Fourtly, The true feare of God too. 'Twill restraine them from all evill; constraine them to all good.
Fourthly, The true Fear of God too. It'll restrain them from all evil; constrain them to all good.
j, dt j n1 pp-f np1 av. pn31|vmb vvi pno32 p-acp d n-jn; vvb pno32 p-acp d j.
(5) part (DIV2)
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611
Therefore Let the feare of the Lord be upon you, saith Jehosaphat. That they may not only know what is just,
Therefore Let the Fear of the Lord be upon you, Says Jehoshaphat. That they may not only know what is just,
av vvb dt n1 pp-f dt n1 vbb p-acp pn22, vvz np1. cst pns32 vmb xx av-j vvi r-crq vbz j,
(5) part (DIV2)
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612
and execute what they know to be just; but that there may be integrity in their executions. 3 Help them. Put to your own shoulders.
and execute what they know to be just; but that there may be integrity in their executions. 3 Help them. Put to your own shoulders.
cc vvi r-crq pns32 vvb pc-acp vbi j; cc-acp cst a-acp vmb vbi n1 p-acp po32 n2. crd n1 pno32. vvb p-acp po22 d n2.
(5) part (DIV2)
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613
The burthen is great. One man is not able to beare it alone.
The burden is great. One man is not able to bear it alone.
dt n1 vbz j. crd n1 vbz xx j pc-acp vvi pn31 av-j.
(5) part (DIV2)
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614
Put we under our own shoulders therefore, and help wee in our proportion everie one of us.
Put we under our own shoulders Therefore, and help we in our proportion every one of us.
vvb pns12 p-acp po12 d n2 av, cc vvb pns12 p-acp po12 n1 d crd pp-f pno12.
(5) part (DIV2)
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615
Moses was the wisest Magistrate one of them that ever was; yet notable to bear the burthen of the people alone;Moses was the Wisest Magistrate one of them that ever was; yet notable to bear the burden of the people alone;
np1 vbds dt js n1 crd pp-f pno32 cst av vbds; av j pc-acp vvi dt n1 pp-f dt n1 av-j;
(5) part (DIV2)
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616
therefore hee chuses 70 Assistants, or 70 subordinate Rulers and Magistrates that should beare the burthen with him ;
Therefore he chooses 70 Assistants, or 70 subordinate Rulers and Magistrates that should bear the burden with him;
av pns31 vvz crd n2, cc crd j n2 cc n2 cst vmd vvi dt n1 p-acp pno31;
(5) part (DIV2)
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617
He called them in partem solicitudinis. His ease required it. The peoples necessitie required it. And so God ordered it. Numbr 11.17.
He called them in partem solicitudinis. His ease required it. The peoples necessity required it. And so God ordered it. Numbr 11.17.
pns31 vvd pno32 p-acp fw-la fw-la. po31 n1 vvd pn31. dt ng1 n1 vvd pn31. cc av np1 vvd pn31. np1 crd.
(5) part (DIV2)
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618
And such are you the right worshipful Aldermen of this Citie, in your several Wards. You the Deputies also. You the Common-Councell men also.
And such Are you the right worshipful Aldermen of this city, in your several Wards. You the Deputies also. You the Common-Councell men also.
cc d vbr pn22 dt j-jn j n2 pp-f d n1, p-acp po22 j n2. pn22 dt n2 av. pn22 dt n1 n2 av.
(5) part (DIV2)
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619
At least you should be such, you ought to be such; Assistants, namely, to the supreame Magistrate. Be so therefore. Concurre as Assistants.
At lest you should be such, you ought to be such; Assistants, namely, to the supreme Magistrate. Be so Therefore. Concur as Assistants.
p-acp cs pn22 vmd vbb d, pn22 vmd pc-acp vbi d; n2, av, p-acp dt j n1. vbb av av. vvb p-acp n2.
(5) part (DIV2)
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620
Oh helpe, helpe all you can to to finde out offences; To informe; to reforme. See you do it.
O help, help all you can to to find out offences; To inform; to reform. See you do it.
uh n1, vvb d pn22 vmb p-acp p-acp vvi av n2; pc-acp vvi; pc-acp vvi. vvb pn22 vdb pn31.
(5) part (DIV2)
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621
I beseech you heed what I say: see you doe it. I I charge you before God, and the Lord Jesus Christ, and the elect Angels, I beseech you heed what I say: see you do it. I I charge you before God, and the Lord jesus christ, and the elect Angels,
pns11 vvb pn22 vvb r-crq pns11 vvb: vvb pn22 vdb pn31. sy pns11 vvb pn22 p-acp np1, cc dt n1 np1 np1, cc dt j-vvn n2,
(5) part (DIV2)
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622
as you will answer your neglect in that last and great day; see you doe it.
as you will answer your neglect in that last and great day; see you do it.
c-acp pn22 vmb vvi po22 n1 p-acp d ord cc j n1; vvb pn22 vdb pn31.
(5) part (DIV2)
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623
If not (beare with mee I beseech you, I must speak it;
If not (bear with me I beseech you, I must speak it;
cs xx (n1 p-acp pno11 pns11 vvb pn22, pns11 vmb vvi pn31;
(5) part (DIV2)
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624
I cannot approve my self to God, and to mine own conscience unlesse I speak it) I call heaven and earth to witnesse against you this day, that all the sins that shal be cōmitted in London, from this very day, caused by your negligence, connivence, indulgence, they are your sins;
I cannot approve my self to God, and to mine own conscience unless I speak it) I call heaven and earth to witness against you this day, that all the Sins that shall be committed in London, from this very day, caused by your negligence, connivance, indulgence, they Are your Sins;
pns11 vmbx vvi po11 n1 p-acp np1, cc p-acp po11 d n1 cs pns11 vvb pn31) pns11 vvb n1 cc n1 pc-acp vvi p-acp pn22 d n1, cst d dt n2 cst vmb vbi vvn p-acp np1, p-acp d j n1, vvd p-acp po22 n1, n1, n1, pns32 vbr po22 n2;
(5) part (DIV2)
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625
you are the Drunkards of London, you are the Swearers of London, you are the Sabbath-breakers of London, &c. Helpe therefore I beseech you, and assist what you can. And so let us All;you Are the Drunkards of London, you Are the Swearers of London, you Are the Sabbath breakers of London, etc. Help Therefore I beseech you, and assist what you can. And so let us All;
pn22 vbr dt n2 pp-f np1, pn22 vbr dt n2 pp-f np1, pn22 vbr dt n2 pp-f np1, av n1 av pns11 vvb pn22, cc vvb r-crq pn22 vmb. cc av vvb pno12 d;
(5) part (DIV2)
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626
even every one of us in our severall stations and proportions. Oh that we would doe so!
even every one of us in our several stations and proportions. O that we would do so!
av d crd pp-f pno12 p-acp po12 j n2 cc n2. uh cst pns12 vmd vdi av!
(5) part (DIV2)
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627
Oh that the hand of God might be to give us one heart! as 'tis said of Judah, in Hezekiahs time.
O that the hand of God might be to give us one heart! as it's said of Judah, in Hezekiah's time.
uh cst dt n1 pp-f np1 vmd vbi pc-acp vvi pno12 crd n1! c-acp pn31|vbz vvn pp-f np1, p-acp njp2 n1.
(5) part (DIV2)
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628
That there might be a concurrence, a confluence of desires, of endevours! That wee would, even All of us be active, vigorously active this way!
That there might be a concurrence, a confluence of Desires, of endeavours! That we would, even All of us be active, vigorously active this Way!
d a-acp vmd vbi dt n1, dt n1 pp-f n2, pp-f n2! cst pns12 vmd, av d pp-f pno12 vbi j, av-j j d n1!
(5) part (DIV2)
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629
That so all of us in our places, as so many Rivolets, contributing our strength to the publike current, Judgment might run down as waters,
That so all of us in our places, as so many Rivulets, contributing our strength to the public current, Judgement might run down as waters,
cst av d pp-f pno12 p-acp po12 n2, c-acp av d n2, vvg po12 n1 p-acp dt j n1, n1 vmd vvi a-acp p-acp n2,
(5) part (DIV2)
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630
and righteousnesse as a mightie streame, and know no stop nor resistance!and righteousness as a mighty stream, and know no stop nor resistance!
cc n1 p-acp dt j n1, cc vvb dx n1 ccx n1!
(5) part (DIV2)
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