Of Christian magistracy A sermon preach'd in the Cathedral-Church of St. Peter in York, at the assizes held there, July the 26th, 1697. Before the right honourable Mr. Justice Nevill and Baron Turton. By Christopher Wyvill, D.D. and Dean of Ripon.
THAT which is the great Blessing and Happiness, as well as the main stay and support of any Nation or Society of Men, next under Gods Providence and Protection, is the right Administration of its Civil Government;
THAT which is the great Blessing and Happiness, as well as the main stay and support of any nation or Society of Men, next under God's Providence and Protection, is the right Administration of its Civil Government;
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and wholesome Laws put in execution for the good of the whole Community. Which great Blessing there have been some who would deprive all Christian Societies of;
and wholesome Laws put in execution for the good of the Whole Community. Which great Blessing there have been Some who would deprive all Christian Societies of;
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who under the specious pretence of Christian Liberty have taught that Christians were under no obligation to any Humane Ordinance, that Courts of Judicature are not necessary in a Christian State, that the Christian Religion hath abrogated the Authority of Civil Powers,
who under the specious pretence of Christian Liberty have taught that Christians were under no obligation to any Humane Ordinance, that Courts of Judicature Are not necessary in a Christian State, that the Christian Religion hath abrogated the authority of Civil Powers,
For the confutation of which fond Conceits, besides many other passages that might be produced out of the Holy Scriptures, this Chapter of my Text may be sufficient:
For the confutation of which found Conceits, beside many other passages that might be produced out of the Holy Scriptures, this Chapter of my Text may be sufficient:
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and for that purpose would have them constitute and appoint fit and proper Persons amongst themselves, of their own Religion, to be Judges of their Law-suits, who should hear their Causes,
and for that purpose would have them constitute and appoint fit and proper Persons among themselves, of their own Religion, to be Judges of their Lawsuits, who should hear their Causes,
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implead or accuse one another before the unjust, that is, before Heathens or Unbelievers, (as they are called in the 6th Verse) and not before the saints, i. e.
implead or accuse one Another before the unjust, that is, before heathens or Unbelievers, (as they Are called in the 6th Verse) and not before the Saints, i. e.
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before Christian Judges? For by the word Saints we must in this place understand no more than Believers or Professors of the Gospel, that is, Christians:
before Christian Judges? For by the word Saints we must in this place understand no more than Believers or Professors of the Gospel, that is, Christians:
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You cannot be ignorant that you shall judge even Angels, and therefore you are now much more worthy of Inferiour Seats of Judgment, to judge of matters which pertain to this Life.
You cannot be ignorant that you shall judge even Angels, and Therefore you Are now much more worthy of Inferior Seats of Judgement, to judge of matters which pertain to this Life.
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For what? Would he have the Judgment-seats fill'd with Persons who were the least esteemed in the Church? When St. Paul advised them to set up Judges amongst themselves to hear and determine their Causes, would he have them to be the refuse and scum of the People? When the Office of a Judge requires the greatest Wisdom, Knowledge,
For what? Would he have the Judgment-seats filled with Persons who were the least esteemed in the Church? When Saint Paul advised them to Set up Judges among themselves to hear and determine their Causes, would he have them to be the refuse and scum of the People? When the Office of a Judge requires the greatest Wisdom, Knowledge,
and Experience, (which gains him Esteem, and Reputation, and Honour in the World) would he have such to be Judges amongst them who are destitute of those Qualities that must make them fit for so high a Calling,
and Experience, (which gains him Esteem, and Reputation, and Honour in the World) would he have such to be Judges among them who Are destitute of those Qualities that must make them fit for so high a Calling,
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We must not conceive that he spoke this by way of Precept, commanding them to set the weakest and the simplest of their Brethren to judge betwixt one Christian and another,
We must not conceive that he spoke this by Way of Precept, commanding them to Set the Weakest and the simplest of their Brothers to judge betwixt one Christian and Another,
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but more agreeable to St. Pauls meaning, and to the Original Greek? What if by NONLATINALPHABET we should understand (not the causes or things pertaining to this Life which are to be tryed and judged,
but more agreeable to Saint Paul's meaning, and to the Original Greek? What if by we should understand (not the Causes or things pertaining to this Life which Are to be tried and judged,
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and Judgment given? What if by NONLATINALPHABET we should understand, not the meanest and simplest Christians, but the Heathens and Infidels who are of little or no esteem in the Church? So as that the Apostles meaning may be this, ( viz. ) If you esteem these Men, the Heathens and Unbelievers, to be of little or no account in the Church (as you have no Reason to think otherwise of them) then set up Secular Judgment-seats amongst your selves,
and Judgement given? What if by we should understand, not the Meanest and simplest Christians, but the heathens and Infidels who Are of little or no esteem in the Church? So as that the Apostles meaning may be this, (viz.) If you esteem these Men, the heathens and Unbelievers, to be of little or no account in the Church (as you have no Reason to think otherwise of them) then Set up Secular Judgment-seats among your selves,
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For, as he proceeds in the next Verse, ver. 5. I speak to your shame Is it so that there is not a wise man amongst you? no not one, that shall be able to judge between his brethren ? By which words he clearly intimates, that he ought to be a Wise Man,
For, as he proceeds in the next Verse, ver. 5. I speak to your shame Is it so that there is not a wise man among you? no not one, that shall be able to judge between his brothers? By which words he clearly intimates, that he ought to be a Wise Man,
It may be very likely indeed, that the Persons I speak of were to be but in the nature of Referees or common Arbitrators, to whose Judgment the Christians were by joynt consent to submit their Differences.
It may be very likely indeed, that the Persons I speak of were to be but in the nature of Referees or Common Arbitrators, to whose Judgement the Christians were by joint consent to submit their Differences.
For what else could the Apostle grant to Christians who at that time were destitute of publick Authority? And if in the Circumstances they were then in, he gave them a permission to chuse Christian Arbitrators for the decision or composing of what Causes they had to bring before them, we may be sure that when a Nation became Christian,
For what Else could the Apostle grant to Christians who At that time were destitute of public authority? And if in the circumstances they were then in, he gave them a permission to choose Christian Arbitrators for the decision or composing of what Causes they had to bring before them, we may be sure that when a nation became Christian,
when the Christian Faith should be not only countenanced and encouraged, but by Law established and upheld, he would much more allow of Christian Arbiters or Judges appointed by Publick Authority for the ends of Common Justice.
when the Christian Faith should be not only countenanced and encouraged, but by Law established and upheld, he would much more allow of Christian Arbiters or Judges appointed by Public authority for the ends of Common justice.
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First, I shall enquire for what Reasons St. Paul would not have the Christians make their Appeals to the Bar of Unbelieving Judges, at the Tribunal of Heathen Magistrates.
First, I shall inquire for what Reasons Saint Paul would not have the Christians make their Appeals to the Bar of Unbelieving Judges, At the Tribunal of Heathen Magistrates.
First, Then I shall consider for what Reasons St. Paul would not have the Christians make their Appeals to the Bar of Unbelieving Judges, at the Tribunal of Heathen Magistrates.
First, Then I shall Consider for what Reasons Saint Paul would not have the Christians make their Appeals to the Bar of Unbelieving Judges, At the Tribunal of Heathen Magistrates.
Was it because he thought, as some have since imagined, that Dominion is founded in Grace, and that consequently the Heathens being destitute of Divine Grace and the means of obtaining it, should have no Dominion,
Was it Because he Thought, as Some have since imagined, that Dominion is founded in Grace, and that consequently the heathens being destitute of Divine Grace and the means of obtaining it, should have no Dominion,
and that there is no power but of God, that the powers which be (whether they be Heathen or Christian) were ordained of God, Rom. 13.1. and that Christ himself acknowledged the Authority which Pilate, a most Graceless Heathen Judge, had over him, John 19.11.
and that there is no power but of God, that the Powers which be (whither they be Heathen or Christian) were ordained of God, Rom. 13.1. and that christ himself acknowledged the authority which Pilate, a most Graceless Heathen Judge, had over him, John 19.11.
or other Inferiour Magistrates authorised and sent by them for the ends of Publick Government, are no where better secured than in the Christian Religion, Rom 13, 5. all Persons by the Rules of its Doctrine being enjoyn'd Obedience to those in Authority, not only for wrath but also for conscience sake, 1 Pet. 2.13, 14. It designs indeed,
or other Inferior Magistrates authorised and sent by them for the ends of Public Government, Are not where better secured than in the Christian Religion, Rom 13, 5. all Persons by the Rules of its Doctrine being enjoined obedience to those in authority, not only for wrath but also for conscience sake, 1 Pet. 2.13, 14. It designs indeed,
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It was not therefore for these or any such like Reasons that St. Paul prohibited the Corinthians to whom he writes from appealing unto or impleading one another before the unjust, the unbelieving Magistrates:
It was not Therefore for these or any such like Reasons that Saint Paul prohibited the Corinthians to whom he writes from appealing unto or impleading one Another before the unjust, the unbelieving Magistrates:
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and therefore the Heathens, before whom they brought their Causes to be heard and try'd, could not but discern how much they were addicted to Fraud and Violence which for the most part occasion'd their Suits,
and Therefore the heathens, before whom they brought their Causes to be herd and tried, could not but discern how much they were addicted to Fraud and Violence which for the most part occasioned their Suits,
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And therefore our Apostle, for the avoiding of Scandal and for fear of giving Offence to the Enemies of the Church, had great Reason to forbid them going to Law before the Unbelievers,
And Therefore our Apostle, for the avoiding of Scandal and for Fear of giving Offence to the Enemies of the Church, had great Reason to forbid them going to Law before the Unbelievers,
In which prohibition he may be conceived to have had respect to a common and known saying amongst the Jews, (viz.) That he who prosecuteth an Israelite at the Tribunal of the Gentiles, profanes the Name of God.
In which prohibition he may be conceived to have had respect to a Common and known saying among the jews, (viz.) That he who prosecuteth an Israelite At the Tribunal of the Gentiles, profanes the Name of God.
Besides, there is one thing farther to be considered in the case, namely, That the Heathen Judges being already sufficiently prejudiced against the Christians,
Beside, there is one thing farther to be considered in the case, namely, That the Heathen Judges being already sufficiently prejudiced against the Christians,
and then what Justice or Equity could the poor Christians expect from them? And therefore St. Paul had good Reason to say unto them, Dare any of you, having a matter against another, go to law before the unjust,
and then what justice or Equity could the poor Christians expect from them? And Therefore Saint Paul had good Reason to say unto them, Dare any of you, having a matter against Another, go to law before the unjust,
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and that was because it reflected upon the Wisdom and Authority of the Church, and look'd as if none of themselves were worthy of or fit for such an Honour;
and that was Because it reflected upon the Wisdom and authority of the Church, and looked as if none of themselves were worthy of or fit for such an Honour;
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For although there needs no Reason to be given for it, (the thing it self being so very evident and plain, the general practice whereof declares its Reasonableness and Necessity too,) yet that which the Apostle gives is a very considerable one, and deserves our particular remark;
For although there needs no Reason to be given for it, (the thing it self being so very evident and plain, the general practice whereof declares its Reasonableness and Necessity too,) yet that which the Apostle gives is a very considerable one, and deserves our particular remark;
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For do you not know, saith he, that the saints shall judge the world? And if the world shall be judged by you, are ye unworthy to judge the smallest matters? Know ye not that we shall judge angels,
For do you not know, Says he, that the Saints shall judge the world? And if the world shall be judged by you, Are you unworthy to judge the Smallest matters? Know you not that we shall judge Angels,
Now the proper signification of Saints is Men of Holiness, such as were all the Faithful Servants of God under the Old Testament, such as all under the New are supposed or required to be.
Now the proper signification of Saints is Men of Holiness, such as were all the Faithful Servants of God under the Old Testament, such as all under the New Are supposed or required to be.
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And being that all Christians are called unto an Holy Calling, and without great and apparent Reason to the contrary ought in Charity to be presumed to live answerably to their Calling,
And being that all Christians Are called unto an Holy Calling, and without great and apparent Reason to the contrary ought in Charity to be presumed to live answerably to their Calling,
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therefore they may very well be accounted and called Saints. And although it be true that not all who are called Saints shall hereafter judge the World,
Therefore they may very well be accounted and called Saints. And although it be true that not all who Are called Saints shall hereafter judge the World,
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but they only who have lived according to that Calling, yet if any shall, the Argument holds good that therefore they may be Judges and Magistrates here.
but they only who have lived according to that Calling, yet if any shall, the Argument holds good that Therefore they may be Judges and Magistrates Here.
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and that is this, viz. That when our Lord Christ, (who by Gods appointment is design'd to be the Supream Judge of all the World,) when He shall descend from Heaven at the end of the World to judge the Quick and the Dead, the Saints of God shall first be judged and absolved themselves,
and that is this, viz. That when our Lord christ, (who by God's appointment is designed to be the Supreme Judge of all the World,) when He shall descend from Heaven At the end of the World to judge the Quick and the Dead, the Saints of God shall First be judged and absolved themselves,
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and then be assumed as assessors unto him, and bear him company in Judging and Condemning the rest of the World, that is to say, all Wicked Men and all Apostate Angels.
and then be assumed as assessors unto him, and bear him company in Judging and Condemning the rest of the World, that is to say, all Wicked Men and all Apostate Angels.
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and which seems to be the meaning of what our Saviour said to his own Apostles when he told them that when He the Son of man shall sit in the throne of his glory, they also shall sit on twelve thrones judging the twelve tribes of Israel, Mat. 19.28.
and which seems to be the meaning of what our Saviour said to his own Apostles when he told them that when He the Son of man shall fit in the throne of his glory, they also shall fit on twelve thrones judging the twelve tribes of Israel, Mathew 19.28.
and to sit in Judgment with Him on the Wicked World, if they shall have any thing to do in matters of so high importance, they may Reasonably enough be accounted worthy to have the Judgment of inferiour things committed to their trust;
and to fit in Judgement with Him on the Wicked World, if they shall have any thing to do in matters of so high importance, they may Reasonably enough be accounted worthy to have the Judgement of inferior things committed to their trust;
well may they take upon them the Power and Authority of Judges and Magistrates now, who shall hereafter be concern'd in adjudging the Eternal Being both of Angels and Men.
well may they take upon them the Power and authority of Judges and Magistrates now, who shall hereafter be concerned in adjudging the Eternal Being both of Angels and Men.
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and if there be any who are yet unsatisfied with it, if there are still any so unreasonable as not to admit of a Legal Magistracy amongst Christians, other Reasons there are not unworthy our Consideration that may be alledged for it.
and if there be any who Are yet unsatisfied with it, if there Are still any so unreasonable as not to admit of a Legal Magistracy among Christians, other Reasons there Are not unworthy our Consideration that may be alleged for it.
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All Civil Magistrates and Rulers are by St. Paul said to be the Ministers of God, Rom. 13.4. even they who do not profess the Faith of Christ, much more Reasonably therefore may they be esteem'd so who really do.
All Civil Magistrates and Rulers Are by Saint Paul said to be the Ministers of God, Rom. 13.4. even they who do not profess the Faith of christ, much more Reasonably Therefore may they be esteemed so who really do.
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Besides, if there were to be no Christian Magistrates or Governours, or Judges amongst Christians, they must then either be exposed to all the Confusion and Disorder which an ungovern'd Society is lyable unto, (which we cannot imagine that our Lord did ever design they should be) or they must be govern'd by those who are not of their Religion, by such as are either enemies of it,
Beside, if there were to be no Christian Magistrates or Governors, or Judges among Christians, they must then either be exposed to all the Confusion and Disorder which an ungoverned Society is liable unto, (which we cannot imagine that our Lord did ever Design they should be) or they must be governed by those who Are not of their Religion, by such as Are either enemies of it,
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And then what favour, or kindness, or protection, could they expect from them? Nay would not their condition be rather very calamitous and deplorable? Would Magistrates and Judges who are no Christians, give encouragement or countenance to the Christians Religion? Would they promote the real Interest of the Church of Christ,
And then what favour, or kindness, or protection, could they expect from them? Nay would not their condition be rather very calamitous and deplorable? Would Magistrates and Judges who Are not Christians, give encouragement or countenance to the Christians Religion? Would they promote the real Interest of the Church of christ,
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as by instancing in those Christian Vertues, which are the great Ornament as well as the necessary Endowments of a Magistrate, might be easily proved, were it necessary to be done.
as by instancing in those Christian Virtues, which Are the great Ornament as well as the necessary Endowments of a Magistrate, might be Easily proved, were it necessary to be done.
And this ought to be seriously observed, and very well understood, because there are some Persons so very scrupulous and nice as to think it utterly Unlawful for a Christian upon any account whatsoever to go to Law at all,
And this ought to be seriously observed, and very well understood, Because there Are Some Persons so very scrupulous and Nicaenae as to think it utterly Unlawful for a Christian upon any account whatsoever to go to Law At all,
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Now in the first place that it is not Unlawful, i. e. not sinful, for Christians to go to Law, is plain enough from this place of my Text, where for the decision of emergent Questions St. Paul allows of Christian Judges.
Now in the First place that it is not Unlawful, i. e. not sinful, for Christians to go to Law, is plain enough from this place of my Text, where for the decision of emergent Questions Saint Paul allows of Christian Judges.
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and that the Christian Religion hath not absolutely forbid Christians to go to Law, yet it is certain that it doth not become a Christian to take all that advantage which the Law will give him,
and that the Christian Religion hath not absolutely forbid Christians to go to Law, yet it is certain that it does not become a Christian to take all that advantage which the Law will give him,
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There are many sorts of small and supportable wrongs and injuries which a good Christian ought to forgive and put up without appealing to the Laws for redress.
There Are many sorts of small and supportable wrongs and injuries which a good Christian ought to forgive and put up without appealing to the Laws for redress.
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Nor can this I hope give any Reasonable Cause of Offence to the Gentlemen of the Law (whose Profession I honour) since they themselves cannot but be offended to have Matters brought before them which are unworthy of or below the Gravity of Laws and the Solemnity of a Court.
Nor can this I hope give any Reasonable Cause of Offence to the Gentlemen of the Law (whose Profession I honour) since they themselves cannot but be offended to have Matters brought before them which Are unworthy of or below the Gravity of Laws and the Solemnity of a Court.
Besides, it is but what is agreeable to our Lords Doctrine in the 5th of St. Matthews Gospel, ver. 39, 40, 41. where he obligeth all his Disciples and Followers to remit all smaller and tolerable Injuries,
Beside, it is but what is agreeable to our lords Doctrine in the 5th of Saint Matthews Gospel, ver. 39, 40, 41. where he obliges all his Disciples and Followers to remit all smaller and tolerable Injuries,
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so as not to make them Matters of Complaint or seek for a Legal Reparation, whether they be such as concern our Body and Reputation, or our Goods and Possession, or our Freedoms and Priviledges.
so as not to make them Matters of Complaint or seek for a Legal Reparation, whither they be such as concern our Body and Reputation, or our Goods and Possession, or our Freedoms and Privileges.
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although it restrains a Man from making the utmost advantage of Humane Laws, and allows him not to sue his Neighbour upon every trifling and pitiful account,
although it restrains a Man from making the utmost advantage of Humane Laws, and allows him not to sue his Neighbour upon every trifling and pitiful account,
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There is no doubt therefore but that when great Injustice is offered or considerable Damage is done us, it is Lawful to provide for our Security against the one,
There is no doubt Therefore but that when great Injustice is offered or considerable Damage is done us, it is Lawful to provide for our Security against the one,
But besides the Cases of great and considerable Injuries, 'tis certain also that is Lawful to appeal to the decision of the Law in Cases of Disputable Right,
But beside the Cases of great and considerable Injuries, it's certain also that is Lawful to appeal to the decision of the Law in Cases of Disputable Right,
For Men do not always go to Law because either Party hath done Wrong to the other, (thou that oftentimes is the occasion of most of our Suits) but because neither Party can determine the just Right and Title to the Thing they contest about,
For Men do not always go to Law Because either Party hath done Wrong to the other, (thou that oftentimes is the occasion of most of our Suits) but Because neither Party can determine the just Right and Title to the Thing they contest about,
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or be the occasion of it never so justifiable, yet we ought to take great care that we manage it with due Tempers and Dispositions of Mind. First then;
or be the occasion of it never so justifiable, yet we ought to take great care that we manage it with due Tempers and Dispositions of Mind. First then;
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1. In the commencing of every Suit at Law we should in the first place consider, that by Christian Charity we are obliged to manage it with all possible calmness, meekness,
1. In the commencing of every Suit At Law we should in the First place Consider, that by Christian Charity we Are obliged to manage it with all possible calmness, meekness,
But then to proceed in it with a rough and surly Demeanour, to bespatter each other with scurrilous and spightful Words, to raise Reflections and foment Suspicions extrinsecal to the Business in dispute, is neither the right way to obtain the Cause,
But then to proceed in it with a rough and surly Demeanour, to bespatter each other with scurrilous and spiteful Words, to raise Reflections and foment Suspicions extrinsical to the Business in dispute, is neither the right Way to obtain the Cause,
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nor agreeable to that Charity which the Gospel enjoyns us. 2. Moreover; in all Suits of Law we should discharge our Minds from all inclinations to Revenge,
nor agreeable to that Charity which the Gospel enjoins us. 2. Moreover; in all Suits of Law we should discharge our Minds from all inclinations to Revenge,
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and let not thine heart be glad when he stumbleth, Prov. 24.17. 4. Lastly it is the duty of both Parties in all Actions at Law to rest satisfied with the definitive Sentence and Determination of the Judge.
and let not thine heart be glad when he stumbleth, Curae 24.17. 4. Lastly it is the duty of both Parties in all Actions At Law to rest satisfied with the definitive Sentence and Determination of the Judge.
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nor suspect the Integrity of his Councellour, as if he had not pleaded for him to the best advantage, much less speak ill of the Judge that gave the Cause against him.
nor suspect the Integrity of his Counselor, as if he had not pleaded for him to the best advantage, much less speak ill of the Judge that gave the Cause against him.
To do otherwise will but discover a revengeful malicious Spirit, inconsistent with the meekness and patience and humbleness of a Disciple of the meek and the patient and the humble Jesus.
To do otherwise will but discover a revengeful malicious Spirit, inconsistent with the meekness and patience and humbleness of a Disciple of the meek and the patient and the humble jesus.
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2. The second are Criminal Matters or things done contrary to the Laws by such Offenders and Evil-doers as are to be punished according to their deserts;
2. The second Are Criminal Matters or things done contrary to the Laws by such Offenders and Evildoers as Are to be punished according to their deserts;
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Now although it be true that the Christian Judges, of whom my Text speaks, had not the Power of Judging in Criminal Matters nor of punishing Offenders with the Civil Sword,
Now although it be true that the Christian Judges, of whom my Text speaks, had not the Power of Judging in Criminal Matters nor of punishing Offenders with the Civil Sword,
yet when a Nation is become Christian, and the Civil Power is lodged in the hands of Christian Magistrates, 'tis but very fit and reasonable that they also should have the cognizance of Criminal Matters,
yet when a nation is become Christian, and the Civil Power is lodged in the hands of Christian Magistrates, it's but very fit and reasonable that they also should have the cognizance of Criminal Matters,
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Without this Power the Christian Common-wealth could not subsist in safety, nor the particular Members of it be protected from Violence and Oppression.
Without this Power the Christian Commonwealth could not subsist in safety, nor the particular Members of it be protected from Violence and Oppression.
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And the Governours or Magistrates who are deputed and delegated by him are sent for the punishment of evil-doers as well as for the praise of them that do well, 1 Pet. 2.14.
And the Governors or Magistrates who Are deputed and delegated by him Are sent for the punishment of evildoers as well as for the praise of them that do well, 1 Pet. 2.14.
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for the Crimes they have committed in this Life, yet for the security of Publick Peace and Order in the World it is not safe to leave Men to Terrors at such a distance,
for the Crimes they have committed in this Life, yet for the security of Public Peace and Order in the World it is not safe to leave Men to Terrors At such a distance,
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but to commit to Magistrates the Power of executing Vengeance on Evil-doers here, that others by their Examples may learn to do well, at least that they may be with-held from offending for Wrath, if not for Conscience sake.
but to commit to Magistrates the Power of executing Vengeance on Evildoers Here, that Others by their Examples may Learn to do well, At least that they may be withheld from offending for Wrath, if not for Conscience sake.
1. The first sort of those Offenders which I shall take notice of, are those amongst our selves, who being the natural born Subjects of this Land do most unnaturally endeavour to disturb our Peace by Commotions and Rebellions, who seek to subvert our Laws and Government by promoting a Foreign Invasion;
1. The First sort of those Offenders which I shall take notice of, Are those among our selves, who being the natural born Subject's of this Land do most unnaturally endeavour to disturb our Peace by Commotions and Rebellions, who seek to subvert our Laws and Government by promoting a Foreign Invasion;
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yet we are at Peace amongst our selves at Home, and free from those distresses and hardships which our Neighbouring Nations that are made the Seat of the War do groan under.
yet we Are At Peace among our selves At Home, and free from those Distresses and hardships which our Neighbouring nations that Are made the Seat of the War do groan under.
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But how desirous are some amongst us to disturb this our Peace? How industrious have they of late been (and may perhaps be still) to procure our Enemies to invade us,
But how desirous Are Some among us to disturb this our Peace? How Industria have they of late been (and may perhaps be still) to procure our Enemies to invade us,
and bring great Miseries and Calamities upon us, and to overwhelm us all in Blood and Confusion? For what can be the end and design of calling in the French amongst us? Is it out of good Will towards us? Is it because they love us,
and bring great Misery's and Calamities upon us, and to overwhelm us all in Blood and Confusion? For what can be the end and Design of calling in the French among us? Is it out of good Will towards us? Is it Because they love us,
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Is it not rather through the side of our King to give a deadly wound to our Church and State? Is it not through a stream of Royal Blood to make a passage to our own Bowels? Is it not to subvert our present Peace and Tranquillity, our Quietness and Security,
Is it not rather through the side of our King to give a deadly wound to our Church and State? Is it not through a stream of Royal Blood to make a passage to our own Bowels? Is it not to subvert our present Peace and Tranquillity, our Quietness and Security,
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'Tis easie to imagine, 'tis natural to believe that the French, those sworn and implacable Enemies to our Church and State, would endeavour an Invasion upon our Land with a design on purpose to extirpate our Religion, Laws and Liberties,
It's easy to imagine, it's natural to believe that the French, those sworn and implacable Enemies to our Church and State, would endeavour an Invasion upon our Land with a Design on purpose to extirpate our Religion, Laws and Liberties,
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But that any Englishmen, the natural born Subjects of this Kingdom, should sollicit them to it, should be aiding and assisting therein, that in order thereto,
But that any Englishmen, the natural born Subject's of this Kingdom, should solicit them to it, should be aiding and assisting therein, that in order thereto,
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and to the facilitating thereof, they should contrive to assassinate the Person of an Anointed and Crown'd King, of that King who so often and so bravely hath hazarded His Royal Person in the defence of this Kingdom,
and to the facilitating thereof, they should contrive to assassinate the Person of an Anointed and Crowned King, of that King who so often and so bravely hath hazarded His Royal Person in the defence of this Kingdom,
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and for the vindication of the Common Liberties of Mankind against the Power and Violence of the Common Enemy and Oppressor, that Protestants should joyn with Papists to bring about a Popish Invasion for the destruction of a Protestant King and Nation;
and for the vindication of the Common Liberties of Mankind against the Power and Violence of the Common Enemy and Oppressor, that Protestants should join with Papists to bring about a Popish Invasion for the destruction of a Protestant King and nation;
It is our great Happiness that we live under the Government of a King whom we may, without Flattery, reckon to be one of the best of Princes, by whom we have our Laws, our Liberties, our Properties, our Religion, all entirely preserved,
It is our great Happiness that we live under the Government of a King whom we may, without Flattery, reckon to be one of the best of Princes, by whom we have our Laws, our Liberties, our Properties, our Religion, all entirely preserved,
Concerning whom we may, without a Compliment, make use of those words of Tertullus the Orator to Felix the Governour, Seeing that by thee very worthy deeds are done unto this nation by thy providence, we accept it always and in all ▪ places most noble Felix with all thankfulness, Acts 24 2, 3. Even those very Persons who through Prejudice or Ignorance,
Concerning whom we may, without a Compliment, make use of those words of Tertullus the Orator to Felix the Governor, Seeing that by thee very worthy Deeds Are done unto this Nation by thy providence, we accept it always and in all ▪ places most noble Felix with all thankfulness, Acts 24 2, 3. Even those very Persons who through Prejudice or Ignorance,
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or a misinform'd Conscience, cannot or will not comply with the Oaths to His Government, even they, if they please, may live quietly and peaceably and undisturbedly under it.
or a misinformed Conscience, cannot or will not comply with the Oaths to His Government, even they, if they please, may live quietly and peaceably and undisturbedly under it.
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And therefore with what horrour and indignation can we but think upon, what Punishment can we think too great for those Miscreants who by a treacherous and bloody Assassination would deprive us of the benefit of His Life?
And Therefore with what horror and Indignation can we but think upon, what Punishment can we think too great for those Miscreants who by a treacherous and bloody Assassination would deprive us of the benefit of His Life?
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These are certainly Malefactors in grain, Offenders of the greatest size, and justly deserve that Vengeance which some of their Associates have already suffered;
These Are Certainly Malefactors in grain, Offenders of the greatest size, and justly deserve that Vengeance which Some of their Associates have already suffered;
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the unsuccessfulness of whose Attempts and the example of whose deserv'd Punishment may serve to deter all others from the like Treasonable and Base Designs.
the unsuccessfulness of whose Attempts and the Exampl of whose deserved Punishment may serve to deter all Others from the like Treasonable and Base Designs.
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2. Another sort of Evil-doers there are, who, although they have no design against the Kings either Life or Government, do deface His Image and Superscription,
2. another sort of Evildoers there Are, who, although they have no Design against the Kings either Life or Government, do deface His Image and Superscription,
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3. Another sort of Offenders whom I shall take notice of, are the common Debauchees of the Nation, they who trample under foot the Laws both of God and Man,
3. another sort of Offenders whom I shall take notice of, Are the Common Debauchees of the nation, they who trample under foot the Laws both of God and Man,
forasmuch as for their notorious Sins and open Impieties the Great and Just God may be highly provoked by unforeseen and unthought-of ways to unhinge the Government, to weaken the nerves and sinews of it, to blast the publick undertakings for our good,
forasmuch as for their notorious Sins and open Impieties the Great and Just God may be highly provoked by unforeseen and unthought-of ways to unhinge the Government, to weaken the nerves and sinews of it, to blast the public undertakings for our good,
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and to deprive us utterly of our Religion, Laws and Liberties, since we make no better use of them But now the Power and Authority of the Civil Magistrate may avert those Judgments by causing condign Punishments to be awarded upon these impious Offenders, which perhaps may be more available to a publick Reformation than the best Discourses and Sermons of the most able Preachers,
and to deprive us utterly of our Religion, Laws and Liberties, since we make no better use of them But now the Power and authority of the Civil Magistrate may avert those Judgments by causing condign Punishments to be awarded upon these impious Offenders, which perhaps may be more available to a public Reformation than the best Discourses and Sermons of the most able Preachers,
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when by good Laws and Statutes, (such as are already made, such as the Wisdom of the Government shall hereafter think fit to make) and the due execution of them, the flood-gates of these common Impieties shall be stopt up.
when by good Laws and Statutes, (such as Are already made, such as the Wisdom of the Government shall hereafter think fit to make) and the due execution of them, the floodgates of these Common Impieties shall be stopped up.
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But whosoever they are that will not obey the laws of God, and the laws of the King, 'tis but fit and right, reasonable and necessary (for the discountenancing of Vice,
But whosoever they Are that will not obey the laws of God, and the laws of the King, it's but fit and right, reasonable and necessary (for the discountenancing of Vice,
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for the encouragement of Vertue, for the preservation of Peace and good Order in the Christian State) that Judgment should be executed speedily upon them,
for the encouragement of Virtue, for the preservation of Peace and good Order in the Christian State) that Judgement should be executed speedily upon them,
and have not we then great Reason to think our selves happy that we are not under the Power of Popish ones? Would Popish Judges put the Protestant Laws in execution? Would a Popish Magistracy promote the good and welfare of a Protestant Church and Nation? Just as much as the Heathens would that of the Primitive Christians.
and have not we then great Reason to think our selves happy that we Are not under the Power of Popish ones? Would Popish Judges put the Protestant Laws in execution? Would a Popish Magistracy promote the good and welfare of a Protestant Church and nation? Just as much as the heathens would that of the Primitive Christians.
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and therefore 'tis written, Avenge not your selves, but rather give place unto wrath; for vengeance is mine, I will repay, saith the Lord, Rom 12.19. Deut. 32.35. He does it by his Ministers, the Judges and Magistrates, and therefore no private Person ought to intermeddle with it.
and Therefore it's written, Avenge not your selves, but rather give place unto wrath; for vengeance is mine, I will repay, Says the Lord, Rom 12.19. Deuteronomy 32.35. He does it by his Ministers, the Judges and Magistrates, and Therefore no private Person ought to intermeddle with it.
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3. We may moreover, from what I have said, perceive how great encouragement we have to live answerably to our Holy Calling by walking in Holiness and Righteousness of Life,
3. We may moreover, from what I have said, perceive how great encouragement we have to live answerably to our Holy Calling by walking in Holiness and Righteousness of Life,
and by becoming truly Saints here, since if we do so, we shall be advanced to the Honour of sitting with our Lord among the Saints in Judgment hereafter.
and by becoming truly Saints Here, since if we do so, we shall be advanced to the Honour of sitting with our Lord among the Saints in Judgement hereafter.
4. And lastly, We may from hence take an occasion very seasonably and profitably to meditate upon that great and general Assize which shall be at the end of the World,
4. And lastly, We may from hence take an occasion very seasonably and profitably to meditate upon that great and general Assize which shall be At the end of the World,
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whether it be good or bad, 2 Cor. 5.10 Let us therefore from the Formalities of a Court of Judicature here fix our thoughts upon that which will be hereafter,
whither it be good or bad, 2 Cor. 5.10 Let us Therefore from the Formalities of a Court of Judicature Here fix our thoughts upon that which will be hereafter,
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But what is that to the coming of our Lord himself, who shall descend from hea•en with a shout, with the voice of the arch-angel and with the trump of God? Even the Lord Jesus himself shall be revealed from heaven with his mighty angels in flaming fire, taking vengeance on those that know not God,
But what is that to the coming of our Lord himself, who shall descend from hea•en with a shout, with the voice of the archangel and with the trump of God? Even the Lord jesus himself shall be revealed from heaven with his mighty Angels in flaming fire, taking vengeance on those that know not God,
but they that shall be condemned at that Bar shall be banished from the Glorious Kingdom of Heaven, shall lose the most durable and most desirable Goods, shall undergo never ceasing Pains, shall be detain'd in Everlasting Chains of Darkness, shall suffer the second Death both of Body and Soul for ever.
but they that shall be condemned At that Bar shall be banished from the Glorious Kingdom of Heaven, shall loose the most durable and most desirable Goods, shall undergo never ceasing Pains, shall be detained in Everlasting Chains of Darkness, shall suffer the second Death both of Body and Soul for ever.
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This is that good use which we may all make of these Inferiour Courts of Justice, seriously considering what will be the sad and most deplorable case of all wicked and impenitent Sinners at the terrible Bar of that irrespective Tribunal, where their Appearance will be certain, the Sentence of Condemnation irreversible,
This is that good use which we may all make of these Inferior Courts of justice, seriously considering what will be the sad and most deplorable case of all wicked and impenitent Sinners At the terrible Bar of that irrespective Tribunal, where their Appearance will be certain, the Sentence of Condemnation irreversible,
d vbz d j n1 r-crq pns12 vmb d vvi pp-f d j-jn n2 pp-f n1, av-j vvg r-crq vmb vbi dt j cc av-ds j n1 pp-f d j cc j n2 p-acp dt j n1 pp-f cst j n1, c-crq po32 n1 vmb vbi j, dt n1 pp-f n1 j,
and receive with joy that blessed Sentence which the Lord the Righteous and Eternal Judge shall then pronounce to all that love and fear him, saying, Come ye blessed children of my Father receive the kingdom prepared for you from the beginning of the world, Mat. 25.41.
and receive with joy that blessed Sentence which the Lord the Righteous and Eternal Judge shall then pronounce to all that love and Fear him, saying, Come you blessed children of my Father receive the Kingdom prepared for you from the beginning of the world, Mathew 25.41.
cc vvi p-acp n1 cst j-vvn n1 r-crq dt n1 dt j cc j n1 vmb av vvi p-acp d cst n1 cc vvi pno31, vvg, vvb pn22 j-vvn n2 pp-f po11 n1 vvi dt n1 vvn p-acp pn22 p-acp dt n-vvg pp-f dt n1, np1 crd.
Which God of his Infinite Mercy grant unto us all, through the Merits of Jesus Christ our Lord, to whom with the Father and the Holy Ghost, the ever-blessed and adorable Trinity, be all Honour, Glory and Praise, now and for evermore. Amen. FINIS.
Which God of his Infinite Mercy grant unto us all, through the Merits of jesus christ our Lord, to whom with the Father and the Holy Ghost, the ever-blessed and adorable Trinity, be all Honour, Glory and Praise, now and for evermore. Amen. FINIS.
r-crq np1 pp-f po31 j n1 vvb p-acp pno12 d, p-acp dt n2 pp-f np1 np1 po12 n1, p-acp ro-crq p-acp dt n1 cc dt j n1, dt j cc j np1, vbb d n1, n1 cc n1, av cc p-acp av. uh-n. fw-la.
