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ID Title Author Corrected Date of Publication (TCP Date of Publication) STC Words Pages
A66422 A sermon preach'd before the King at Whitehall, on January 30, 1696 by John Lord Bishop of Chichester ... Williams, John, 1636?-1709. 1697 (1697) Wing W2729; ESTC R7460 12,789 33

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that they may be deterred from such Practices the Threatning involves their Posterity with them than which nothing generally more awes Mankind And especially is this more to be observed in those cases which the Laws of Men cannot or do not reach or the Executive Power in a Government is too Weak to Punish I shall give an Instance or two of this kind omitting others viz. 1. Notorious Injustice the Oppressing of others that are not able to Help or Right themselves In this case the Providence of God doth often I dare not say always concern it self So that if Restitution be not made either the Person himself shall see it moulder away before his Eyes or is snatched away from it as the Fool in the Gospel with a This Night and then whose shall all these things be which thou hast provided Or suppose the Estate thus acquired be turned over entire to his Heir some secret Worm goes along with it that like Jonah's Gourd it withers away and he is exposed to all the Miseries of an indigent Life and ends perhaps where the Father began The Observation is not new nor rare it was Proverbial among the Heathens as is well known De male quaesitis vix gaudet tertius haeres and no Nation but can answer it in their own Language 2. Another Instance is that of Blooddsheding or Murther The Life of Man is easily taken away and what any desperate Person may Command and therefore when nothing is more Valuable or that the World in Succession more depends upon Almighty God by a special and early Law took care for the security of it Gen. 9. 6. Whoso sheddeth man's blood by man shall his blood be shed For which no satisfaction was to be allowed and nothing less than Blood was estimated as an equivalent for it where it was discovered and where it was not it was to lie upon the Place till it was some way or other Expiated and as far as could be there was an Atonement made This was the case of unknown Homicide under the Law when the Elders of the City next to the Slain were required to wash their Hands over the Heifer and to say Our hands have not shed this blood neither have our eyes seen it be merciful O Lord unto thy people Israel and lay not innocent blood unto thy people's charge and that blood shall be forgiven them So shalt thou put away the guilt of innocent blood from among you Deut. 21. 3. For Blood was said to Defile the Land Numb 35. 35. From hence it appears that innocent Blood was reputed to lie upon the Land till an Expiation was made The proper Expiation was the Blood of the Guilty himself where-ever he was to be found and in that case there was no Commutation no Substitution no Sacrifice allowed but Life was to go for Life according to the Law Numb 35. 30 31. Whoso killeth any person the murtherer shall be put to death Ye shall take no satisfaction for the life of a murtherer who is guilty of death but he shall be surely put to Death If he was not discovered then the course before spoken of in killing the Heifer and using the Rites prescribed on that occasion was to be taken And in either of those cases the Guilt went no farther It was not then imputed to the Nation it lay wholly on him that committed the Fact and who in the secret Providence of God was to Answer for it But if it were discovered and the Murtherer was suffered to escape without that condign and personal Punishment required then besides what he himself should account for to God the Supreme Judge the Charge fell upon the Place or the People and they were to Answer to God for it And this translation of the Guilt is so much the more Observable as the Fact is Aggravated by the Quality of the Person Suffering and thus Used or by the Relation the Person or Persons Offending are in It was so here when they were Righteous Men and Prophets that were Slain as Abel and Zacharias And when it was a National Act as was the Killing of Zacharias in which Fact there was a concurrence of all Qualities and Degrees as you may see it 2 Chron. 24. 17 21. And this was above all manifest in the Case here tacitly referr'd to which is the Crucifixion of our Saviour and which that infatuated People fixed the Guilt of upon themselves by an indelible Imprecation when they cried out His blood be on us and our children Matth. 27. 25. And there is somewhat like this in the Fact which gave the sad Occasion to this Day 's Assembly it was Heinous in it self Aggravated by the Quality of the Person and too great a Concurrence in the Guilt of it though not so great as to make it Universal or a National Crime God forbid it should ever be so in the Effects of it 2. But this leads me to consider the Case and that is Twofold 1. Of those that are in the same State with their Ancestors and are either Guilty of the same Facts or are of the same Temper with them As is the case of the Jews represented by our Saviour who though not Idolaters as their Forefathers before the Captivity were yet of the same rancorous temper and would in Fact be Guilty of the same Persecution of Righteous Men as they and so they might well be called their Children whose measure they were hastening to fill up This is a Case all must acknowledge and is agreeable to the common Sense of Mankind 2. There is the case of those that though Descendants from such as have been Guilty of great Crimes yet are not involved in them and so in reason may be thought not obnoxious to any Punishment for their sakes or for the sake of what has been done by Progenitors And the case is resolved in favour to such Ezek. 18. 4 20. The soul that sinneth shall die the son shall not bear the iniquity of the father c. according to the ancient Law given to that People Deut. 24. 16. The fathers shall not be put to death for their children neither shall the children be put to death for their fathers every man shall be put to death for his own sin But here we are to Observe That the stress lies upon that That the son shall not be put to death for the father this was a standing Law they were to keep to and which none but Almighty God the Great Lawgiver could reverse as he did only in some special cases such as that of Dathan and Achan Numb 16. 32. Josh 7. 24. But it is not to be denied that notwithstanding this there are Cases in which the Innocent may suffer for the Nocent Innocent Posterity I mean for their Nocent Ancestors as has been beforeshewed I acknowledge it is a difficult matter to state this Case as to all the Circumstances and Measures of it There is no constant Rule that the