Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	king_n	lord_n	son_n	2,666	5	5.2816	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A66711	Say on, or, A seasonable plea for a full hearing betwixt man and man and a serious plea for the like hearing betwixt God and man : delivered in a sermon at Chelmsford in Essex, at the general assize holden for the said county, before the Honourable Sir Timothy Littleton, one of His Majesty's Barons of the Exchecquer, July 8, 1678 / by Anthony Walker ...	Walker, Anthony, d. 1692.	1679 (1679)	Wing W308; ESTC R5261	13,981	60

this Woman addressed her ●●lf vers 4. Help O King So v. ● My Lord O King So in this ●welfth Verse Let thy handmaid I ●●y thee speak one word unto my Lord ●●e King and he said Say on This Book is stiled by a Learned Expositor the Throne of David whom the Holy Ghost represents as the Exemplar and Icon of an excellent Magistrate who himself had learn'd and practised that Lesson he taught his Son He that rules over men must be just ruling in the fear of the Lord. And this is not the least instance and proof of it that according to the old Verse Patiens sit Judicis auris he was willing to hear out the Plea of her who stood before him for help and by the forgetting which Rule and deflecting from which Method he contracted one of the foulest blots we read him to have stained his Justice with in all his Government I mean in the case of Mephibosheth 2 Sam. 19.29 He said Why speakest thou any more of thy matters I have said thou and Ziba divide the land Which precipitate Sentence had been prevented and an innocent Master delivered from the slanders of a treacherous servant if instead of why speakest thou any more he had said as he doth here Say on So that the words are a commendable instance which may have the force of a standing rule of a good Magistrate giving leave and encouragement to those who stand before them for Judgment to say all they can to make good their Plea and to grant them a full Hearing And to shew the excellency of this Rule we shall look upon the Words under several Aspects 1. As they are vox humanae naturae the voice of humane nature breaking forth from that first principle of it Do as thou wouldst be done by No Judge or Magistrate if instead of sitting on the Bench excuse the supposition which I will not make but with a modest Apology he should stand at the Bar as a reputed Criminal or as a Plaintiff or Defendant would be willing to have Judgment pass till his Plea were made and he had obtained a full and fair Hearing Therefore as we use to phrase it Turn the Tables Let the Reverend Judge suppose himself in his Circumstances who comes before him in Judgment and then do as Nature it self dictates as he would be done by Hear him out say as he would desire it should be said to himself Say on That 's the first they are the voice of humane nature 2. They are verba sapientiae words of wisdom Wisdom is highly requisite in a Judge Therefore Solomon wise already made it his Prayer which God so highly approved 1 Kings 3.9 Give thy servant an understanding heart to judge thy people Or as it is 1 Chron. 1.10 Give me wisdom and understanding for who can judge this thy people that is so great And Hiram blessed God for giving to his Friend David a wise Son to judge his people Israel Now wisdom consists in the adapting sutable means for the attainment of desirable ends The end of judicial proceedings is to give to every Man what is right and due to him Now what means can be so sit and conduce so evidently to this as to sift out truth by a full and fair hearing of all the Allegations Pleas and Defences of the Parties concerned 'T was this that gave Solomon that Renown in judging betwixt the two Harlots 1 King 3. ult That all who heard it said The wisdom of God was in him to do judgment For 't was from their own mouths he discovered which was the true Mother of the Child which he had never done had he not let them Say on 3. Verba justitiae aequitatis They are words of Equity and Righteousness 'T is most just to hear Men out what they have to say before they be condemned or acquitted therefore 't is a customary question after Indictment read and Evidence produced What canst thou say for thy self and no Proclamation more common in Courts than Let them come forth and they shall be heard 'T is a Rule in every Man's Mouth Qui aliquid statuerit parte inaudita altera Aequum licet statuerit haud aequus tamen fuerit He that determines any thing without hearing both sides although he chances to determine what is just yet is not just himself in so determining Therefore 't was praise-worthy Justice in Agrippa Act. 26 that he said to the Prisoner Paul thou art permitted to speak for thy self And it was a standing Rule amongst the Romans a People so renowned for their Justice that S. Augustine ascribes all their Successes to God's rewarding of their Justice not to deliver any Man to die till the Accused had his Accusers face to face and liberty to answer for himself Act. 25.16 4. They are verba misericordiae words of mercy and commendable compassion and condescension The awful Solemnities which attend Courts of Judicature do often strike a consternation into those who appear before them and few Men of low and common Education have that presence of spirit and audacity whether Principals or Witness to recollect themselves suddenly 'T is therefore very commendable compassion to relieve them against their fears and amazements and not to discourage or put them out of countenance nor suffer others to do it but rather to raise them to a just confidence by bearing with and helping them against their weaknesses with these or words of the same import Say on be not dismayed or afraid but speak freely let us hear all you have to say 5. Lastly They are verba patientiae words of patience than which nothing is a greater ornament to the Tribunals of Justice no word worse becoming their mouths who sit on them than non vacat which made the poor Woman reply so smartly to Philip of Macedon who when she demanded Audience and Justice of him said He could not tend it or was not at leisure Why then will you be King I pray Sir let some body else be that can and will De vita hominis nulla cunctatio longa No deliberation no delay should be esteemed long in which so precious a thing as the life of a Man is concerned And because you Gentlemen of the Long Robe have a just veneration for the sage and grave Sayings of your Predecessors I 'll cite a memorable and very commendable Passage I heard near forty years ago at Cambridge Castle from the Lord Chief Justice Banks when an inferiour Officer of the Court prayed him to make haste for they should be too late He openly replyed I had rather travel all night or put my self to any inconvenience than the King's Justice should be denyed to any of his Liege People or huddle over business for want of time to hear it fairly And this for the Speaker as they are the words of a King or Judge ecchoing the sentiments of humane nature speaking as a wise a just a merciful a patient Judge Say on

SAY ON OR A Seasonable Plea FOR A FULL HEARING BETWIXT Man and Man And a Serious Plea for the like Hearing betwixt God and Man Delivered in a SERMON AT Chelmsford in Essex at the General Assrze holden for the said County before the Honourable Sir Timothy Littleton one of his Majesty's Barons of his Exchecquer July 8. 1678. By Anthony Walker D. D. Rector of Fyfield in the same County Luk. 7.40 Master Say on LONDON Printed for Nathanael Ranew at the King's Arms in S. Paul's Church-Yard 1679. To the Right Worshipful Sr. WILLIAM DYER Baronet of Tottenham-high-cross High Sheriff of the County of Essex WORTHY SIR YOu cannot be more surprised to see those Notes made publick than I was being then so wholly a stranger to you by your desiring me to perform that service which occasioned their composure And though you us'd a civil Apology for giving me so short a warning for so solemn an appearance I shall trouble you and the world with none for yielding to their importunity who drew them from me I confess an obvious objection occurred which would have resisted all their entreaties had I esteemed so low a consideration as my own reputation fit to be put into the balance against the good I was made believe they may do viz. lest the acceptance they obtain'd when transiently delivered to the ear they should lose when exposed to the severer censure of the Eye It being no unusual thing for Discourses to sink when divested of the advantage of being spoken with some quickness warmth and pathos But if they meet with common candour in the Reader which I request and modestly expect I hope they may be useful However his expence will be so little either of money or time that a small charity may excuse his disappointment if any happen I have Sir inscribed your name upon them as a testimony of my respects the omission of which would have been so indecent that I hope it will neither by your self nor others be imputed as a fault to Worthy Sir Your Loving Friend and Servant Anthony Walker July 17 1678. Imprimatur Geo. Thorp Rever Patri Guliel Archiep Cant. a sac Domest AN Assize Sermon DELIVERED AT Chelmsford July 8. 1678. 2 SAM 14.12 Say on THough a Short Text and as Short a Warning be no good Prefaces to a long Sermon they may be no bad or unwelcome Earnests of a short one as I design this shall be not to comply with the humour of those un-devout Souls to whom every thing is tedious which is serious and to whom holy David himself though the sweet Singer of Israel prolixe canit is too long as St. Gregory Nazianzen observes in his sixteenth Oration and the sacred Melody of whose Psalms cannot expiate or atone for the length of them But to comport decently with the present occasion that the Pulpit may not intrench upon the Tribunal nor the first Table over-lay the second or crowd it up into too narrow a room The words are a very small yet a most considerable part of the largest and best managed Parable in all the old Testament contrived by subtle Joab and carried on and acted by the wise Woman of Tekoah whom the Jewish Rabbins will needs have to be the Grandmother of the Prophet Amos a Native and Inhabitant of the same place which S. Jerom tells us was a small Town nine Miles distant from Jerusalem The use of Parables though it was not unknown to other Nations witness that famous one of Menius Agrippa among the Romans by which he successfully appeased a dangerous popular Sedition and those many witty ones of honest Esop amongst the Grecians yet was it more signally frequent amongst the Hebrews and Syrians as the Learned Grotius observes and as by that remarkable one of Jotham Judg. 9. and many other in the Old Testament and by our Saviours frequent use of them evidently appears And though the first Design of them seems to have been to instruct the rude and ignorant multitude whose minds are less susceptive of the impressions of solid Reason they being a kind of mental Pictures and you know who call Pictures Lay-mens Books by which the matter is represented more lively to the Fancy and Imagination Yet the second end of them is to insinuate conviction and reproof insensibly into their minds who would be less patient of it in express words or plainer Reprehensions And thus Nathan had proceeded with David in the case of Uriah and Bathsheba chap. 12. and succeeded happily to ensnare him into Repentance by the Parable of the poor Man's Ewe-Lamb And thus Joab by the Woman of Tekoah attacks him here by a fiction of her two Sons striving together in the Field and the one slaying the other and the rest of the Family rising up to put him to death The scope of the whole was to prevail with David to recall Absolom from Geshur whither he had fled and where he had remained in Banishment three years after the slaying of his Brother Amnon Although there is a great deal of excellent matter in the Parable and some would find even much of the Gospel in it to instance but in one Verse viz. 14. which runs thus For we must needs die and are as water spilt upon the ground which cannot be gathered up again neither doth God respect any person yet doth he devise means that his banished be not expelled from him As if it imported these three Particulars 1. The forlorn Estate of man by the first Apostacy and his desperate ease that can no more recover himself than water spilt upon the Ground and drunk up by it can be gathered up again 2. That no wan in David's Phrase can redeem his Brother or give to God a ransome for him For God respects nothing that any Man can do 3. Yet he himself helps when no creature could by his unsearchable wisdom devising means Job 33.24 Deliver him from the pit for I have found a ransome by Christ to satisfie Justice and magnifie Mercy to punish the Sin and spare the Sinner that his banished from Paradise may not be expelled from Heaven But I must dismiss and wave whatever is contain'd in the Body of the Parable and single out this seasonable Passage Say on Which words are so plain they need no Explication and so few they admit no Division the only Method that remains to handle them seems to be this to consider A quo cui quo fine dicta sunt 1. By whom they were spoken By David a King and a Judge 2. To whom they were spoken To the Widow woman of Tekoah a Petitioner a Plaintiff who stood before him for Help and Judgment 3. To what end and intent they were spoken To give her leave and encouragement to make her Plea as fully as she could and to grant her a fair Hearing before he pronounced entence in her case Of these in order First Of the person who spake ●hem David the King the Judge 〈◊〉 whom