Selected quad for the lemma: earth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	call_v	heaven_n	word_n	5,297	5	3.9799	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02057	The iudges scripture, or, Gods charge to charge-givers A sermon preached in St. Nicholas Church of Newcastle upon Tyne, before the judges, justices, and gentlemen of the towne and countrey, at the assises holden there the three and twentieth day of July. 1635. By Francis Gray, Master of Arts, and one of the preachers in the same towne.	Gray, Francis.	1636 (1636)	STC 12202; ESTC S103403	14,475	28

Liberties Lives and the like all appertaining to the Earth Quae supra vos nihil ad vos the soules of men come not within the compasse of your judgement Secondly the place of your residence and abode the place also where you doe execute your office of Iudicature it is the very Element of this Earth Thirdly those who are the proper object of your judgement they are not Angels and Spirits but mortall men they are such as are but dust and earth Fourthly you your selues considered at the best you are no more than a lumpe of Earth Earth by creation and to be Earth by corruption he who was ready to call you Gods was as ready in the next words to tell you that you should dye like men It was the voyce of God by his Prophet commanded to bee proclaimed That All flesh is grasse and all the glory of man is as the flowre of the field The supremest Monarke hath no more power to detaine his spirit in the houre of death then the meanest member Sicknesse and all other the Harbingers of death as not afraid of their Crownes and Scepters of their glorious roabes and sumptuous array dare without respect ceaze upon the very best of the Sonnes of men You doe therefore beare those Ensignes of honour but in earthen vessels Let not therefore I intreat you the eminency of your places so transport you as to blot out of your mindes the remembrance of your Mortality but let the assurance of death and of judgement after death be as continuall Watch-bells to will and to wish you to goe on with care and Conscience with humility and meekenesse that as it was said of Valentinian so it may be said of you the people knewe not whether they had Dominum or Patrem a Lord or a Father with such a sweet awfulnesse did hee governe Humility in the places and persons of authority is a Virtue not more rare than commendable and yet Saint Bernards rule is that Quanto quisque est sublimior tanto debet esse humilior The higher in Majesty the humbler in mind like the eare of Corne the fuller it is the more it stoupes It was an excellent Commendation that St. Cyprian gave Aurelius and Celarinus In quantum gloria sublimes in tantum verecundia humiles fecit donec nihil in honore sublimius et nihil in humilitate submissius fuit How much honour did exalte them so much did Modesty humble them that Meeknesse and Majesty met together Greatnesse and Goodnesse kissed each other in one word you are but Judges of earth you are dust and ashes dust and ashes therefore be not proud Againe in the Fifth place you are called Iudges of the earth and why so but to confine you to your proper places to put a difference and distinction betweene you and another Iudgd whose jurisdiction is of a larger extent in that he is et cali et terre iudex Judge both of Heaven and Earth Judge of quicke and dead and as Abraham spake Iudex totius mundi Shall not the Judge of all the world doe right Gen 18. 25. When man judgeth man there is but earth judging earth but when God comes to Iudge man then there is Heaven judging earth as hee is called King of Kinges and Lord of Lords so also may he be entitled Iudge of Judges and shall without respect of persons render to every man according to his workes Wherefore as Saint Paul willed Masters to doe unto their servants that which was just and equall remembring that they also had a Master in Heaven So may it be said to Iudges to doe onely that which is just and equall to every man remembring that they themselves have even a Iudge in heaven Let not then gifts taken either by your selves or servants blind the eye of Iustice if you doe be sure that he who shall judge the Secrets of men by IESUS CHRIST shall disclose them to your shame for He shall saith Salomon bring every worke to Iudgement with every secret thing be it good or be it evel Whilst the Psalmist calls you Gods he would have you to be Gods for disposition upright and just withall this title may imply that your Courts should be like Heaven voyd of guile and free from all injustice nay more it also wills that your Attendants should be like unto Saints and Angels innocent in respect of all corruption I wish therefore that both you yours would say to corrupting Clients as Simon Peter said to Simon Magus You and your money perish Bee of Samuels integritie and you may boldly speake with Samuels alacritie If therefore the poore the fatherlesse and widow shall repaire to your Gravities as Noahs Dove did to the Arke for refuge or as the Sparrowe is said to flie into Zenocrates his bosome for shelter from the pursuing Hawke oh doe not pocket up their Petitions without pitie but strive with holy Iob to bee eyes to the blinde and to bee legges to the lame cause O cause the Widdowes heart to goe away dancing for joy And now in order it followes to proceed to the handling of the third and last Generall which concernes the Direction it selfe in these words Bee instructed or as it is in the usuall reading Bee learned What more wholsome precept could the Prophet here give in charge to Judges than to bee instructed Nescitis said one very well quanta bellua sit imperium Government is not such an easie taske as many make it and as the most account of it The right managing of Authoritie and the swaying of the places of Supremacie is called by that ancient Father Greg. Nazian orat 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Art of Arts and the very Science of Sciences And why so First for men in Authoritie to make their owne lives an Exposition of that Law whereof they are made to bee Magistrates hic labor hoc opus est for by how much greater is the authoritie by so much the more spitefull is the malignitie of that our mischievous enemie who in the fall of one great one seekes the foyle of many Likewise to bring to unitie a many-headed multitude so divided by Action by Faction and in Affection how hard is it unlesse that Governors be instructed and so Wisdome be made to sit at the sterne of Government that doubtfull matters may be decided Controversies comprimized Causes weighed abuses respectively punished dangers prevented Affaires managed cunning conveyances brought to light the falshood of the seeming simple discovered and that Justice bee sincerely executed How stands it most requisite that Kings bee wise that they be learned who are Iudges of the earth It was therefore not without very good ground that God gave that in command to Moses to take Wisemen men of vnderstanding and men knowne among their tribes and to make such to be rulers over them Learning and instruction sutes so well with persons in places of eminency that we find

THE IUDGES SCRIPTVRE OR GODS CHARGE TO CHARGE-GIVERS A Sermon Preached in St. Nicholas Church of Newcastle upon Tyne before the Judges Justices and Gentlemen of the Towne and Countrey at the Assises holden there the three and twentieth day of July 1635. By Francis Gray Master of Arts and one of the Preachers in the same Towne Yee shall doe no unrighteousnes in judgement Lev. 19. 15. Hee that walketh righteously and speaketh uprightly hee that despiseth the gaine of oppression that shaketh his hands from holding of Bribes that stoppeth his eares from hearing of Blood and shutteth his eyes from seeing of evill hee shall dwell on high c. Isai 33. 15. 16. LONDON Printed for Robert Milbourne and are to be sold at the signe of the Vnicorne neere to Fleet-bridge 1636. TO THE RIGHT WORSIPFVLL Sir Peter Riddel Knight and Maior to Sir Thomas Riddel Knight and Recorder to Sir Lionell Maddison Knight and Alderman and to all the rest of his worthy Friends the Worshipfull Aldermen As likewise to the Worshipfull Mr. Leonard Carr Sheriffe and the other late Sheriffs of the Towne and County of Newcastle upon Tyne FRAN GRAY wisheth what is most worthy of wishing Grace heere and Glory heereafter RIght Worshipfull and ever much respected Friends I find it commanded under the Law that hee who had not a Lambe to offer in Sacrifice was to offer two Turtle Doves or two young Pigeons and if his sufficiencie could not reach thereunto then the tenth part of an Epha of Flower was accepted And it is written of Licurgus that hee injoyned the people to offer little Sacrifices to their Gods For saith hee they respect more the inward Affection than the outward Action What my hearts desire is and ever hath been to expresse my thankfulnesse to your Worships for your many favours God who best knowes my heart is by his all-seeing eye insighted therein yet what to offer that might any way proportionate your Bounties no way having presuming upon your accustomed courtesie that you will not disdaine a small tribute of gratitude where a greater is denyed I have here made hold to commend to you my Patrons the Patronage of this my poore and small Labour assuring my selfe that you will more tender the Authors inward Devotion than his outward Oblation Which I present to your Worships not after a Ceremoniall Submission but as a Serious and Reall Testification of my bounde● Duty The bashfulnesse of my Disposition and just consciousnesse of mine owne unworthinesse were just Remoraes to stay me in this bold attempt to come into publick Yet the due and daily experience that I have had and now doe enjoy of your kind acceptance became a sufficient attractive to countervaile all other retractive discouragements I doe hereby expect to come under the lash of rash Censure yet had I rather be unjustly taxed by the Vncharitable than continue ever guilty of that Capitall crime of Ingratitude Affection to you as I doe most sincerely professe not any desire of Ambition to my selfe was that together with the motion of some friends which pricked mee forward to this rash enterprize Let it have but what I heartily desire Gods favour your Worships acceptance the Reformation of such vices as therein are justly taxed and the Practice of such duties as are therein pressed together with the Readers favourable Construction and then it hath all that either it can beg or the Author can expect And I justly hope that what not long since found your well-liking after your attentive and judicious hearings will not in so short a time meet with the poyson of many malignant tongues However it fare with others let it I beseech you crave your Worships gracious eye of Patronage I need not to relate unto you in how many respects it is your owne when in so many respects the Author confesseth himselfe to be yours Receiving my Birth among you my Education in part from you now for the present the chiefest meanes of my Sustentation under God by you But whilst I strive to expresse thankfulnesse that I might not be judged basely to flatter as knowing that the soūding out of your Praises is no such pleasing Musicke to your eares Let this suffice that I Dedicate this my poore paines unto you and I shall never cease to breath out my hearty prayers to God the true Patron to us all for your health and happinesse as also for the Peace Plenty and Safety of that flourishing Corporation wherein you are placed Magistrates which that you may the better Governe and execute the trust reposed in you Give mee leave to say to you in the Apostles words wherewith I will conclude Let the Peace of God rule in your hearts to the which yee are called in one body and be yee thankfull and my love be with you all in Christ Iesus Amen From my Study in Newcastle upon Tyne this 1 of December 1635. Your Worships in all due respects to his power to bee commanded FRANCIS GRAY PErlegi hanc Concionem cui Titulus The Iudges Scripture c. in quâ nihil reperio sanae fidei aut bonis moribus contrarium Tho Weekes Episcopo Lond Cap Domest GODS CHARGE TO CHARGE-GIVERS PSAL. 2. VER 10. the latter part Be instructed yee Iudges of the Earth THis Verse and Text Right Honourable Right Worshipfull Worshipfull and the rest Beloved without Preface or Apologie are nothing else but Gods charge by his Prophet to them who were to give a charge to others and his holy direction to them who under him were appointed to give both Correction and Direction unto others In the words be pleased I beseech you to observe with me these three Generall Heads First you are given to consider of the Persons directed Set downe by their Title They are called Iudges Secondly you are to take notice of their appellative Restriction or restrictive Appellation which you may be pleased to call their Circuit or place for the execution of their Authority In that they are called Iudices terrae Iudges of the Earth Thirdly there is to be considered the Direction or Charge it selfe which is given and that is To be Instructed Be Instructed yee Iudges of the Earth The Point then upon which we are first to enter and by Gods assistance and your gentle patience to handle is touching the persons directed here in the Text called Iudges The Prophet David having in some foregoing verses spoken of the power and Majesty of the Son of God declared how able he is to take vengeance on all those who should dare to oppose him in his Soveraigntie Now fearing that he should chiefly meet with reluctance in Kings Iudges as if because they being Higher Powers should chiefly presume to oppose the Highest of Powers Or otherwise well knowing of what force the silent Rhetorick of the Paternes of great Personages is either in perswading to good or in disswading from evill he principally directs his speech to them willing

as you your selves are shortly to sit elsewhere to put you in minds of what God tells me doth become you Hath God conferred these places of preheminence upon you Non datur beneficium nisi propter officium Dignity calls for and commandes duty and to whom much is given of them much shall be required Know therefore that next to the prayers of the righteous there is no more acceptable sacrifice to God then the upright administration of Iustice the blood of Malefactours shed by lawfull authority is no doubt pleasing to the most high God Governours doe even become guilty of those sinnes which they seeke not to reforme by Iustice what better sight in any state then to see an impudent Malefactour ledd to the place of deserved execution There Death may perhapps seeme harsh to some but we must learne of God to know that there is as well a punishing mercy as a mercifull punishing and cursed be that mercy that provokes to anger the God of mercy It comes to far short God knowes of Iustice when Magistrates shall dare to humour the people in their Sinnes this is not with Moses to make up the gapp and breach betweene God and us but to make it greater by connivence Sinne we know is ready by every small approbation to take heart but if authority once seeme to countenance it and will not punish it through foolish pitty it will soone learne to grow impudent As therefore you tender Gods glory your fidelity to your Soveraigne the Countries peace and your owne Comfort suffer not I beseech you the great and outragious sinnes of these Northerne parts to passe with a bare giving of them in Charge or to escape with a Slender reproofe Thus to doe is onely to shave that head which deserves by Iustice to be cut off this is like to a weake dosis that moves but removes not the corrupt humours in the stomacke it is a breach of Iustice not to proportionate the punishment according to the Sinne. Againe give me leave yet once more to touch vpon your title Such as are Iudges have there name from there office nomen ab officio convenienter habent Iudgges they are so called for that it is there office to judge now who knowes not that Iudging doth imply a deliberate action So that it will be required that to right Iudging there goe along serious consideration and mature deliberation that nothing be done rashly nothing be effected unadvisedly And as you are Gods Iudges it may well become you to learne this manner and Method of proceeding even from God himselfe who in the Sentencing of sinners went no way precipitately to worke when our first Parents had sinned GOD first enters into parley with them ere that he give them their deserved Doome so likewise hee examines and questions Cain before hee doth sentence him and when the Sinnes of Sodom cryed loud for vengeance I will goe downe saith God and see whether or no they have done altogether according to their Cry What God practiseth thus in himselfe he gives in precepts to his Deputies You shall not respect persons in Iudgement butye shall heare both small and Great So when Iehosophat comes to give direction to his Iudges he wils them againe and againe to take heed what they did the Poet could say thus much Iudicis officium est vt res ita tempora rerum querere To consider aright of matters to poncer times and well to weigh all circumstances well becomes a Iudge Mature and grave deliberation hath ever beene esteemed the Midwife to helpe to bring forth a good action Temeritas judicis est calamitas innocentis The Iudges temerity proves the guiltlesse persons calamity Et judicium temere darum non tamest judicium quam judicis vitium An over hasty sentence deserves an hasty repentance The Graecians they placed Iustice betwixt Leo and Libra and many are accustomed to protrature Justice with a ballance in her handes thereby intimating that as men in the places of Iustice ought to be stout hearted so they ought to Ballance all actions and causes so that it cannot but much tend to a Iudges honour wisely to weigh and judiciously to ponder and not postingly to passe by the poorest mans matter watchfull diligence then will prove a vertue most sutable to men in places of authority like Moses of whom it is said that he sat from morning till evening to judge the people He that is diligent in seeking after these dignities but having attained vnto them care not which way things goe he is sicke of Caligula's disease who was bonus servus sed Dominus nequum or as it was reported of Galba that there was much rejoycing at his entrance the people thought that they had done a good dayes worke when they had made him Emperour but he was not long in till they began to change there note for they found by wofull experience that they had mett with a carelesse and cruell governour It is woefull when it is either with Magistrates or Ministers as Pope Vrban writ to a Prelate in his time very scoffingly Monacho fervido Abbati calido Episcopo vero tepido Archiepiscoposrigido The higher in meanes the worse for manners There is then good hope when Iudges and all in all places of precedency can say with Adrian Non mihi sed populo or as it was affirmed of Caesar Ipse se non habuit postquam mundus habere caepit Prineipem When he became a Governour hee ceased in a manner to be his owne And happy sure that People that Place that Common-wealth whose Rulers thinkes no time to long no paines to great nor no patience too much whereby they may glorifie God and seeke the peoples good in the appointed places of their dignity who are so desirous to study the Arte of Government that with Caesar they can bee content to divide the night still reserving one part to ponder of the peoples peace and safety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer Iliad It becomes not could the Greeke Poet say a good Counsellour to be to great a sleeper It is said of Aegisilaus that through his care of the publicke good hee could scarse get time to be sicke Right Honourable then and Right Worshipfull Hoc agite minde chiefly that to which you are now chiefly called let your natures become answerable to your names so shall wee have cause to blesse you and to blesse God for you to blesse the care of our gracious Soveraigne through you and justly to thinke our selues blessed in you And thus from the first generall we proceede in order unto the second which is to consider of the Appellative restriction or Circuit being here called Iudices terrae Iudges of the Earth Many may bee the reasons of this denomination which the time and your Honours weighty occasions will but permit to name First what is the subiect matter of your judgement it is but the things of this Earth Lands Livings