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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
city_n	great_a	king_n	name_n	5,555	4	4.7547	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11626	God and the king in a sermon preached at the Assises holden at Bury S. Edmonds, June 13. 1631. By Thomas Scot Batchelour in Divinitie, and minister of the word at S. Clements in Ipswich.	Scot, Thomas, minister at St. Clement's, Ipswich.	1633 (1633)	STC 21873; ESTC S100056	17,205	34

for without it pietie to God and charitie to man cannot be such as they should Hence it is that God accounts the profaning his day the eversion of all religion as appeares in many places We may conjecture what care man ought to have in the keeping by the Lords care in the deliverie of it for he sent it not abroad naked like many of the other commandments but clothed it as Joseph with a garment of divers colours it is in words larger in reasons fuller then any of the rest First there is a Memento for fear of forgetfullnesse Remember Next the bounty of God for fear of repining Six daies shalt thou c. Thirdly the soveraignty of it for fear of contemning It is the sabbath of the Lord c. Fourthly the generality of it for fear of misapplication Thou and thy sonne c. Fifthly the Lords example and benediction for fear of exception Thus you see it fortified with an high fence that it might be made strong for his own self like mount Zion not to be moved We are not ignorant also of the Kings pious laws in force for the observation of it yet in despite of both in many places how do people grudge to give God the seventh part of their life at least they will incroach a little having some odde job or other to do on that day nay alas what marketting what drinking and bowsing what fidling and dauncing and generally what profaning this day almost every where is to be seen in somuch that this day brings forth more sinne then any I think I may say then all the dayes of the week and if any Turk or Pagan should come into many places among us ask the reason why we leave our work and wear our best clothes on that day and answer should be made We keep this day holy to our God it were enough to make him forswear Christianity or giving their names to that God who is content to be served on such a fashion But ye know your charge Let then profane sabbath-breakers also have judgement without delay Lastly beastly drunkennesse is also against Gods and the Kings law Gods law every where pronounces woes against this sinne denouncing ruine to bodie goods and good name yea by name excluding drunkards out of his kingdome The truth is a drunkard puts himself in the ready way to break every commandment for when he ceaseth to be himself he is in a fair possibilitie to be any thing for drunkennesse never goes alone but is attended by the black guard of other sinnes as oaths railings mutinies quarrells fightings murders chambering wantonnesse ribaldrie adulteries and what not so that in mine opinion a man must first hood-winck his charitie before it can lead him to beleeve a drunkard not to be every way vitious and is it not a common plea with men of this rank to excuse these and other great sinnes by saying they were not themselves Thus is it against Gods law The Kings law hath also wholesomely provided against this overflowing sinne as we know but yet maugre them both with what a deluge of drunkennesse is this land overflown It is grown a sicknesse Epidemicall in court and countrey city and town yea our people are grown artificiall and exquisite in this sinne to drink the three Ou ts to drink by the dozen by the yard and by the bushell oh monstrous even in name how much more in practise insomuch that it seems to me the Germanes are like to lose their charter In Rome there was a street called vicus sobrius because there was never an alehouse in it I think there is scarce such a street to be found in England There is a story in Athenaeus which gives us a lively picture of the behaviour of drunkards at their meetings The roaring boyes meeting at an alehouse sat by it drinking so long till their brains were so steeped that they imagined the room wherein they were to be a ship tossed in the sea the fancied storm still increasing as the cups emptied so that at last they begin to fear shipwrack wherefore to make the ship lighter they heave the pots plate furniture and all that comes to hand out at the windows as if it were over board And thus do good-fellows at these meetings throw the house out at windows and keep quarter to the dishonour of Gods and the Kings law and yet the Justice is every where milde the drunkard merry I beseech your Honours therefore charge the Justices to abridge the excessive number of alehouses the shops of drunkennesse and that they charge the Constables better to look to the demeanour of the rest And if I may not be heard let Justice speak she saith thus I have heard Popery swearing sabbath-breaking and drunkennesse all convicted as dishonourable to Gods and the Kings law I charge you then Let them have judgement otherwise I take you all guilty of the same offences though not by committing yet by conniving It 's true indeed Every fat shall stand on its own bottom that is every one shall answer for his own sinnes yet take heed lest we mistake the account of our own sinnes seeing those are not to be reckoned our own onely which are so by perpetration but those also which are ours by participation Justice calls also for expedition in judgement and desires that poore mens causes might first be heard and not put off to the last for they can worst bear the charge of longer delay but she complains that the poore mans cause lies like the palsie-man at the pool of Bethesda where the motion is not made but by an Angel and so the stronger step in before them I end with one word for my self in the nineteenth of Deuteronomie at the fifth verse the Lord appointing cities of refuge for such to flee unto who had unawares killed his neighbour doth instance in the hewer of wood who if while he is felling the tree the head of the ax slippeth from the helve and striketh his neighbour so that he dieth shall flee to the next citie of refuge and live I have been hewing for the Lords sanctuary and felling down the huge trees of the sinnes forenamed if the head hath slipt from the helve and hurt any my next citie of refuge is your charitable construction and favourable interpretation And even so I commit you to God to whose Majestie let us all pray that this Assises may be much advantage to the honour of Gods law and the Kings Amen FINIS 2. Chron. 19.6 Psal 82.6 Matt. 22.30 Nah. 2.3 Galat. 4.18 Rom. 1.30 Acts 5.39 Exod. 5.2 Job 21.14 Psal 73.9 Psal 12.4 See Isa 28.18 Rom. 1. ●8 Rom. 13.1 Matt. 22.21 Prov. 24.21 2. Thes 2.4

GOD and the KING In a sermon preached at the Assises holden at BURY S. EDMONDS June 13. 1631. BY THOMAS SCOT Bachelour in Divinitie and Minister of the word at S. CLEMENTS in Ipswich Printed by the Printers to the Vniversitie of Cambridge 1633. TO THE RIGHT HONOURABLE S r THOMAS JERMYN Knight Vicechamberlain of his Majesties houshold and one of his Majesties most Honourable Privy Counsel SIR your renowned father was the first Patron of all my studies whereby he might justly have challenged the harvest of all mine endeavours all his rights are hereditarily descended to your self among which I humbly crave my duteous respect may be reckoned for one as an evidence whereof I do most lowly present to your Honour this little piece humbly praying it may be valued not by it's own worth but the minde of the giver who professeth himself bound to live and die in dutie to your house and will not cease daily to pray for your felicitie temporall and eternall nor to be Your Honours most obliged and truely devoted THOMAS SCOT EZRA 7.26 And whosoever will not do the law of thy God and the Kings law let him have judgement without delay WHat Almighty God is in his great monarchy of the world that in his proportion is every absolute King in his own dominion for he is in Gods place unto his people to nourish and protect them Now because no one man can do Gods office who is all eye and all eare and all in every place Kings are inforced to use the ministry of inferiour helps to be eyes eares and hands for them that as the sunne whose office it is to enlighten all the world which by it's own beams it cannot do at one instant is therefore inforced to communicate himself to other starres who in his absence may give light and influence so Kings it being impossible that they should be present at all affairs of their kingdome do lend some of their own authority to lesser lights who do heare and see and do for them among which lights the Judges of a land to whom sacred justice is committed are not the least This was not unknown to that great King Artaxerxes who intending the full restauration of the people citie and temple of the God of heaven gave order in the verse before for Judges to be set over them and though himself an heathen King made Ezra his Chancellour to give them this divine charge that Whosoever will not c. Out of which charge that I may neither slovenly chop it into gobbits nor curiously mince it to a gallamafrie these particulars God assisting shall be insisted upon First That in judgement there must be no partiality Secondly That obstinate offenders are chiefly to be looked unto Thirdly That Gods honour is first to be provided for Fourthly That the Kings law must also be freed from violation Fifthly That judgement must in these cases take her due course And lastly That execution must be speedy And this is the treasure of the Text now see the mine where I dig it Partiality is prevented in that generall Whosoever Obstinacy noted in these words Will not Gods honour is first provided for in the precedency of Gods law The Kings in the next place by subjoyning the Law of the King Justice is brought in for her part Let him have judgement Speedy execution commanded Without delay WHOSOEVER WILL NOT c. Of all which while I speak in my Masters name I boldly call for audience in mine own name I most lowly crave your Christian and favourable patience First There must be no partiality in judgement Whosoever as if he should have said How great or mean soever noble or ignoble rich or poore friend or enemy the one not to be feared the other not to be pitied I confesse all offenders are not alike but this difference ariseth not from the quality of the offender but of the offence Jehoshaphat told his Judges that their judgement was Gods not mans intimating that they ought to judge as God himself would who accepts no persons And he whose Dixit was his Fecit hath said they are and therefore hath made them to be gods wherefore as in other things so in impartiality their judgements must be little types of Gods great assises where sinne shall be judged in all persons alike saving that the greatnes of the person shall adde to the punishment for the mighty shall be mightily tormented Wis 6.6 Viri sublimis culpa grave peccatum est saith S. Austin The greater the man the greater is the sinne Varnish is no colour of it self but yet it addes lustre to every colour so greatnesse and eminencie of person is of it self neither vertue nor vice but yet it gives a great addition to either So then the cause and not the person must be judged for Whosoever c. I would willingly before I leave this point disgrace this sinne of partiality in judgement by shewing the pedegree of it and what house it comes of namely either from bribes favour rash anger or cowardise evil egges all for neither barrell better herring First from bribes as is to be seen Exod. 23.8 as also Deut. 16.19 where we heare that A reward blindeth the eyes of the wise and perverteth the words of the just two dangerous effects upon two principall parts in doing justice making the receiver first to have a mist before his eyes and to be stricken with deceptio visûs and then not discerning the cause must of necessitie pervert his words yea casts him into a fit of convulsion and draws his mouth clean awry and then how can he give right judgement Ah! fie upon this stinking wages of unrighteousnesse 2. Pet. 2.15 2. Next from favour procured by letters friends favorites servants and the like for all these will stickle now and then in bad causes and Judges do too often listen to such motions thereby making others indebted to them against such an occasion But letters of this nature are best answered with silence as for friends and favorites a Judge in his robes upon the seat of judgement should be no man of this world but like the Angels in heaven where they neither marry nor are given in marriage that is all earthly relations do cease As for your servants if they move in a cause suspect those lesser wheels to be newly oyled or else they would not go so round yea of all these say Magìs amica veritas I will lose you all for justice sake 3. Sometime from anger No passion but is an evil guide in execution of justice even too much compassion for there is a cruel mercy but there is none so impetuous and dangerous as this of anger for if there be an angry prejudice against the person even slender probabilities will seem vehement presumptions and presumptions will appeare pregnant evidence Anger is the drunkennesse of the minde which robs a man of himself nay it is a short madnesse differing