Britannia rediviva: or the proper and soveraign remedy for the healing and recovering of these three distracted nations;: as it was prescribed in a sermon preached in the minster at York, at the Assizes there held on Thursday morning, August 9. 1649. Before the Right Honorable Judges, the Right Worshipful the High Sheriff, the justices of peace, gentry, and others of the county of York. / By John Shaw, master of arts, sometimes of Christs Colledg in Cambridg, and now preacher of Gods Word at Kingston upon Hull.

Britannia Rediviva: OR A SERMON Preached at the Asizes at York on Thursday morning Aug. 9. 1649. hold∣ing out a Soveraigne remedy for curing a sick Common-wealth.

Proverbes 14. 34.

Righteousness exalteth a Nation, but sin is a reproach to any people.

SOlomon a King of Peace, he spoke Pro∣verbs, and Jusus Christ the Prince of Peace he spoke Parables, and the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here used signifies both Proverbs and Parables, or ruling, principall sen∣tences. The Papists among their proud swelling titles which they ascribe to their Doctors (as Angelicall, Seraphicall, irre∣fragable, profound Doctors, Doctor of subtleties, &c.) they call Peter Lumbard, Master of the Sentences: but much trulier may Solomon be called the Master of the Sentences, and so much the Hebrew title of this book implies; as Axiomes in Logick, Aphorismes in Physick, &c. such and much more are these Pro∣verbes

in Divinity (principales sententie) a parable is saith S••••das, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Gregory Nyssen hom. 1. in Cantic. & Hieron. epist. ad Paulixum, do observe that Sol••∣mon had three names, first 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pacificus, second 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ec∣clesiastes, third 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Dilectus domini: and that according to these three names he wrote three books.

1. As he was peaceable, he initiated the young man with wise sentences of Piety and peace therefore often calls My sox.

2. As he was the Preacher, he wrote the book of Ecclesiastes, shewing to men of riper yeers the vanity of the world, and to warn them, when grown up.

3. As the beloved of God, he wrote the book of Canticles, and therein acquainted the strongest Saints with the high love and sweet Communion twixt God and the soul; but however that may be but a meer conceit, yet sure we are that Solomon (thewisest of all meer mortalls since the full) invites poor sinners to a great and sumptuous Banquet in the eight first Chapters of this book, and then spreads the Banquet before them, Chapter 9. from which Chapter to the 25. there is little or no dependance of one verse upon another, as is usuall in other books, but usually an illustrating opposition betwixt the former and latter part ofthe same verse, as here in my Text: Righteousness exalteth a Na∣tion, but, &c. Wherein are two most confes••edly true axiomes placed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, righteousnesse exalteth it, but sin (that is injustice or unrighteousness) is a reproach (or putteth down) and debaseth any people. Wherein we have Moses his Pro∣clamation of blessings and curses, or Joshuas Mount Gerizim, and Mount Eball. In the former part of the verse we have a sick * 1.1 patient, not one single person, but a whole Nation (though this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is sometimes taken in Scripture for one single person, Abimeleck Gen. 21. 4. as some Rabbins think) a Na∣tion, that is in a poor distracted low estate, so the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lift up or exalt, implies; and as by the other hemistichium or half verse appears.) Secondly, here is the Physick for this sick Na∣tion, verse 2. justice or righteousnesse. Thirdly, its Cure, exalts, sets it up on his feet again (a Metaphoricall expression as Carl∣wright observes) advanceth a Nation, suitable to that, Deut. 28. 13.

In the other hemistichium. We have first a Nation and people thereof in the height of peace, plenty, safety, &c. Secondly, the poyson and worm that gnawes down this slourishing Nation, or people, viz. sin. Thirdly, the ruine it self implied in the word reproach, or beggery, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifies first properly, bounty or mercy, so the Pool in the New Testament, John 5. was called Beth-Chesda, the house of bounty. But second∣ly, Per antiphrasin, its used for impiety, reproach, disgrace, &c. and so it is used, Levit. 20. 17. Prov. 29. 9 &c. some read the * 1.2 word Cheser (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being much alike) which signifies po∣verty misery, difect, &c. and so it seemes the Septuagint read this place and so translate it, sin beggars a people, or sin di∣minisheth tribes and families; and so that word notes, Prov. 28. 22. and indeed both are true, that sin doth both disgrace and beggar any people. But remembring your weighty oc∣casions I hasten from the opening to applying the words, which hold out to us (as I said) two plain axiomes and wholesome truths; which that you may the better remember I shall wrap them up in the words of the Text.

[Obser. 1] That righteousnesse exalts any Nation, though never so low and in disgrace.

[Obser. 2] That sin or unrighteousnesse will in time disgrace and beggar any Nation though never so strong and eminent.

For the first Scripture is full every where, that righteous∣nesse exalts a Nation, from him that sits on the throne, to her that grindes in the mill; begin at the Throne and S••epter, righte∣ousnesse exalts it, Prov. 16. 12. & 25. 5. and so the body of the Nation. Prov. 29. 4. righteousnesse prevents miseries eminent, Zeph. 2. 3, 4. Gen. 18. and delivers from miseries incumbent, Prov. 10. 2. 3. and as it brings privative mercies, so positive bles∣ings. As first Peace, Isa. 32. 17. Psal. 72. 1, 2, 3. & 85. 10. Secondly, honour, Jer. 22. 3. Isa. 1•• 26. & 59. 17. & 62. 2. So thirdly, righteousnesse brings safety to a Nation and strength, Prov. 18. 10. & 25. 5. Isa. 26. 1, 2. & 58. 8. Jer. 33. 15, 16. Fourthly, Plenty, Prov. 8. 18. Psal. 85. 10, 11. Fifthly, Riches and prosperity, Hos. 10. 12. Prov. 8. 18. Sixthly, Comfort and satisfaction to mens consciences, Upright∣nesse hath boldnesse, Prov. 28. 1. yea righteousnesse brings

joy in life, Prov. 29. 6. Psal. 118. 15. and in death, Prov. 14. 32. and after death, Psal 112 6. and a blessing to their posterity, Prov. 11. 21. Now are not all these pretious clasters of sweet grapes? It is now seven yeers this moneth (if not this day) since the Standard of war was in these latter yeers set up in this Nation, and do we not now value peace? Are we low, and in contempt? this brings honour; are we in danger by Land or Sea, at home or abroad? this brings safety; are we poor, plundered, and an impoverished Nation? this brings plenty, riches and prosperity, &c.

And now the 〈◊〉〈◊〉 being thus cleared that righteousnesse doth thus exalta Nation, give me leave a little to unba••e the root of this large-spreading tree, and then I shall hasten with what speed I may to shake you the pleasant fruit. And here know, that I speak not of that infinite righteousnesse which is in God, or that righteousnesse in Angels, &c. but only as it relates to men; and so righteousness is twofold; its either 1. Sacred, or 2. Civil; sacred towards God, or civil towards men.

First Sacred righteousnesse towards God, and that is especially of three sorts, First, Legall, secondly, Evangelicall, thirdly, Celesti∣all, Legall, which is a perfect conformity of nature and actions, principles and practices, to the perfect law of God at first written in the heart of Adam. Chrysostom describes it to be a full keeping of all the Commandments of God (and so un∣righteousnesse is taken for all sin, Rom. 1. 18.) this is mentioned, Rom. 6. 18, 19. & 8. 4. Ephes. 4. 24. Luk. 1. 75. Ezek. 18. 5 & Psal. 4 6. and this is called in Scripture the righteous∣nesse of the law, or the righteousnesse of works, or our own righteousnesse, Rom 9. 32. & 10. 3. Phil. 2. 9. Tit. 3. 5. and this is omnium affectuum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quâ omnes inferiorum partium motus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rationi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ratio divine legi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 adherebat.

Secondly, Evangelicall, which is either perfect but not in∣herent, or inherent but not perfect: and thirdly, Celestiall, which is both perfect and inherent in us; Now seeing we have already lost the first and are not yet (till these bodies of clay go down to the dust) arrived to the third; let me speake to the second which is Evangelicall righteousnesse, and this (as I said before) is twofold. First, imputed to us. Secondly, imparted into us, its

either perfect but not inherent, or inherent in us but not perfect: In a word, its either the righteousnesse of justification by Christs merits, or of sanctification by Christs spirit. The former is that whereby our persons are justified in the sight of God; to justice, is Verbum forense a term of law, and is not the putting of any goodness or grace into us, but the acquitting, clearing, and absolving of us, though the satisfaction of Christ for us, Prov. 17. 15. Solomon saith, he that justifieth the wicked is an abomi∣nation; now if to justifie were to put any grace into a man, it was no abomination to justifie a wicked man. Cato was ninety times accused, and yet alwayes justified, that is, cleared and ac∣quitted as innocent. We are not justified either by any grace within us, or by any works done by us, Rom. 8. 33. & 10. 3. Phil. 2. 9. but by the righteousnesse of another, namely Jesus Christ imputed to us; whereby all our sins are blotted out, forgiven and forgotten, drowned in the bottom of the Sea, as if they had never been, Micah 7. 18, 19. Isa. 43. 12. Psal. 32. 1, 2. and the punishment also due to our sins removed, and born away up∣on the shoulders of that scape goat, the Lord Jesus. So that justification is nothing else but Gods gratious sentence, acquit∣ing and clearing a beleever, and declaring him righteous unto eternall life, for the sake of that righteousnesse which is inherent in Christ, and imputed to us: and yet understand, that this righteousnesse of Christ whereby we are just in the eyes of God, is not that essentiall and habituall righteousnesse of Christ, whereby himself is righteous (for that is incommunicable to any creature) but it is that actuall righteousnesse of Christs merits, his doings and sufferings, his obediential••gis & Crucis, his active and passive obedience (for I think it most proper to take in both) which he hath performed for the elect, to pay for their sins, and to purchase for them grace and glory: and this is called the righteousness of God, Rom. 3. 21, 22. 26. 2 Cor. 5. 21. be∣cause its the righteousnesse of that person that is God, as well as man, and also it is that way that God in the Gospel hath ap∣pointed to justifie men by. Its also called the righteousnesse o••. Christ, because its the obedience performed by him, 〈◊〉〈◊〉 23. ••. Its called the righteousnesse of the Saints, Rev. 19. 8. and the righteousnesse of faith, because faith is the men, 〈◊〉〈◊〉 God hath

appointed to apprehend and apply this righteousnesse to us, Phil. 3. 9. and this righteousnesse is more perfect then the righteousnesse of Angels or the first Adam; for first, Theirs was but the righteousnesse of meer Creatures, but this the righteousnesse of God, who is far above the Angels or Adam. Secondly, The first Adams righteousnesse though perfect, was yet changeable, so as they might lose it, and Adam did lose his, and many of the Angels theirs; but our righteousness being inherent (not in us, but) in Christ, is more sure and in a better keeping and we also kept by the power of God unto salvation.

Now this righteousnesse exalts a Nation especially two ways. First, By taking away the Nationall sins of a land; is a land guilty of blood, oppression? &c. all things in the world are unable to bear away the sins of that Nation, but the pretious blood of him that is infinitely holy as he is God, and perfectly holy as he is man: if nothing can take away one mans sins but Jesus Christ, much lesse a Nations sins. Joshua in his filthy raggs typed out the state of the Jews then sorely defiled: Christ takes away their filth raggs and puts upon them change of raiment, Zach. 3. 3, 4. National sins make a land sick, 2 Chron. 7. 14. Christs merits a∣lone can cure it. Secondly, Christs righteousnesse alone can make peace twixt God and an offending Nation, he that is the only peace-maker twixt God and one person, is also twixt God and a Nation, Isa. 32. 1, 2, 17.

The second Evangelicall righteousness, is that of sanctifica∣tion, which is inherent but not perfect; and it is a holy con∣formity both of heart and life, to the will and word of God ac∣cording to the measure of grace received from Christs spirit, Rom. 6. 18, 19. for while we are here, we have grace in truth, but not in perfection, we may be without raigning guilt, not without all guilt; we have perfection of parts, we have every grace wrought in us at our new birth, as a childe hath all the parts of a man when its born; but not perfection of degrees, no member, no grace in the highest degree; but here we have flesh and spirit, Gal. 5. 17. I would and I would not, Rom. 7. Now this righteousnesse of our sanctification is discovered three wayes. First, Quoad fontem, Secondly, Quoad formam, Thirdly, Quoad finem. First, By the principle we act from, in

all services we perform, see whether it proceed from that com∣monly (but falsly) called Good nature (for all our nature is cor∣rupt since Adams fall) or from that new and divine nature, 2 Pet. 1. 4. from principles of honor, credit, fear, shame, na∣tural conscience, in a word from natural or supernatural prin∣ciples; all living actions towards God come from living prin∣ciples, not the bare brain-light of the Law without, but the Law written in the heart, not from the hear-say of a Christ without us, but the power of a Christ raigning in us, Col. 1. 27. Phil. 3. 8, 9. Albertus Magnus was thirty yeers in making an image, that at last by vertue of Wires, Gimmers, and such Engines, could speak some words, and walk, but yet it had no life within; such are all their actions who have no love of God in their hearts, no delight in his ways, Psal. 40. 8. Jere. 31. They are dead ser∣vices that come from dead principles, when men are not san∣ctified throughout, 1 Thes. 5. 23.

2. Quoad formam, when a mans general bent and endevor is to do the whole will of God, as well in one thing as an∣other, when men do not serve God by chance, but by choice. It was the saying of that holy Martyr Master Tindal, (for which the Papists did so bitterly (but causelefly) rad against him) That God doth not judg of us by our actions onely, but by our affections, and values us to be that which we sincerely endevor to be: He that is truly sanctified, is universal and im∣partial in Gods Word, he doth not pick and chuse like Jehu or Herod, but makes conscience of the whole Law of God, as David, Psal. 119. 6, 128. and Paul, Acts 24. 16.

3. Quoad sinem. When we aym at Gods glory, not at the praise of men, with ••cribes and Pharisees; or profit, like Jehu and Judas, but Gods honor; as God is the terminus a quo, so also ad quem, 1 Cor. 10. 31. And herein all Heathens failed extreamly, though they did many good moral actions. Brutus the Roman Consul slew his own sons who plotted and endevor∣ed the ruine of their Countrey; but the Poet tells the end why, Vicit amor patria, landumque immensa cupido: Herein all Hypo∣crites * 1.3 sail, Matth. 6. 2, 5, &c.

Now this Righteousness of Sanctification exalts a Nation; first, because such sanctified persons and actions are very pleasine to

God, such as Joshu••. Josiah, Hezekiah, Jehoshaphat Mordecai; and God hath made many promises to such and the places where they live, Psal. 94. 17, 19. Prov. 11. 8, 28. Isai 48. 18. Psal. 37. 17, 39. Prov. 29 2, &c. Esther 10. 3. Secondly, be∣cause such sanctified persons have power with God, by their prayers and tears, and can prevail for blessings on the Nation they live in. These are the Chariots and Horsemen of Israel; for the Wheats sake God spares the Tares; for ten righteous persons God would spare Sodom; The Iland is preserved for the sake of the innocent, Job 22. 30. The praying Saints in Marcus Aurelius his army, were the thundering army. Thou hast prevailed with God, thou shalt now surely prevail against men, said God to Jacob, Gen. 32. 28. These are called Righte∣ousness, 2 Pet. 3. 3.

Having now spoken of that Evangelical Righteousness to∣wards God, I now come to the second, which is, Civil Righte∣ousness or Justice towards men. This though in it self good, yet is I confess, the far younger sister; and this fruit is never right, except it grow upon the root of Gospel Righteousness; this justice 'twixt man and man, which Aristotle and Tully call a moral vertue, and is described to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; or as Plato, Habitus rectis legibus obediens; or as others, Constans & perpetua voluntas jus suum cuique tribuendi. This Righteousness (I say) is not proper to a man as he is a godly man, or as he is a Christian man, but belongs to him as he is a man; as learned Hooker observed, and before him, both Au∣gustine * 1.4 and Chrysostome; for Heathen Aristotle knew it, and many Heathens, as Fabricius, Aristides, Cato, &c. had it: This justice godly men have, Gen. 30. 33 Josh. 9. 19. Numb. 16. 15. 1 Sam. 12. 3. And also some who are not religious, nay, not Christian by profession, have Gods image on them, but not in them, Gen. 20 6. Abimelech and the young man, &c, Matth. 19. 20. And this will much help as to some particular calling or actions, but will not reach to the whole man, and to our whole conversation. Adrian the fifteenth, of the fourty Hea∣then Roman Emperors (counting from Julius Casar to Con∣stantius Clarus, the Christian, and father of Constantine the Great) was very just according to his principles, his Motto was,

Non mihised Populo, agreeable to that Law of the twelve Tables, Salus Populi suprema Lex. The peoples good must be the chief scope of the Ruler, who is not to rule for himself, but for his peoples benefit; and yet in his raign was the fourth of the ten persecutions against the primitive Saints; and when he came to die, how terribly did his conscience warble out that woful ditty!

Animula vagula, blandula, Hospes comesque corporis, Quae nunc abibis in l••ca? Pallidula, rigida, ••udule, Nec••ut soles dabis jocos.

He that hath no more but this Civil Justice twixt man and man, may be said in the phrase of Tacitus, to be rather Extra vitia quam intra virtutes: This being like that stone called Lapis Calidonius of which some write, That though it be a very precious stone, yet it hath no vertue, except it be set in gold; so neither hath our Baptism, Justice, Civil honesty of life, &c. except it be set into Jesus Christ, and his Righteousness.

And this Civil Righteousness is either private or publike; Private, either in respect of himself, or private converse with others: Himself, as when a man follows some lawful calling diligently, which is acceptable to God, profitable to men; he that is idle and careless this way, is a thief, and unjust to him∣self, to his family, to the Common-wealth, Ephes 4. 28. Rom. 12. 11. 1 Thes. 4. 11. and 2 Thes 3. 10. So also in regard of others, with whom we have private converse, as justice twixt Husbands and Wives, twixt Parents and Children, 'twixt Masters and Servants; this ••conomical justice the Scripture requires in Families, Matth. 2. 10. 1 Cor. 7. 5. Eph. 6. 1, 2, 3, 4, 9. Col. 3. 24, 25. 1 Tim. 6. 1. 2.

Secondly, Publike Righteousness, whether Ecclesiastical in the Church, and those affairs; or Military in an Army, that Souldiers should be content with their wages, do violence to no man, &c. Luke 3. 14. or State Justice in the Common-wealth, whether Architectonical in making just and good Laws, (not the Statutes of Omri, not setling any iniquity by a Law, &c.) Or Executive, by the inferior Magistrates, exe••••••

ting those good Laws justly: And this either distributive or commutative justice; distributive is either remunerative or vin∣dicative, and consists in a just distribution of punishments and rewards, honors, offices, penalties, not to every man alike, but in a Geometrical proportion, according to every mans deserts, the Magistrate should have his due, the Subject his, the Male∣factor his due, without partial respect to friends, foes, profits, praise, &c. Rom. 13. 7. 2. Commutative justice which keeps an equality, an Arithmetical proportion in buying, selling, traf∣ficking, &c. without circumvention, deceit, &c. as we would (or by the rule of justice ought to) desire that others should deal with us, Gen. 23. 3, &c. And this exalts a Nation; First, because justice doth satisfie mens consciences: Courtly garb, Complements, great House-keeping may please mens humors, and phansies for a time; but nothing satisfieth mens consci∣ences, but justice, because that is a giving to every man his right and due, without respect to rich or poor, Levit. 19. 15. What brought down the former powers in this Nation, former Courts, &c. But partial, unequal, and unjust Sentences, De∣crees, Practices; unequal and unjust distribution of punish∣ments * 1.5 or rewards? Now that is the strongest building which is built upon satisfaction to mens consciences.

Secondly, This is a sure way to free a Land from the guilt of national sins, and destruction by National judgments, when the publike Officers betrusted by that State, do faithfully exe∣cute justice. Private mens sins lye upon themselves, publike Officers sins much more reflect upon the Nation, as David sin∣ed, and 70000 of the people suffer; but when there is publike execution of justice, and the Officers do what in them lies to prevent or suppress it, God will not lay the sins to their charge, 1 Kings 20. 42. nor to the Nation; when Moses, Exod. 32. 28, 34 and Phinehas, Psal. 106. 30. and Josh. 7. 9. and David, 2 Sam 21. execute judgment; Gods wrath is stayed off from the Nation, Numb. 35. 33, 34. Publike persons like Briarius do good or ill with one thousand hands. If Ahab spare Benhadad, he endangers both himself, and the nation, 1 Kings 20. It was an Advocates speech to a Judg in Germany, aggravating the fault of a murderer that had killed six men: No my Lord (said

the Advocate) he killed but one, you are guilty of the blood of the other five, because you let him escape, see Isa. 5. 6, 7. Micah 3. 9, 12.

Thirdly, this brings many blessings on a Nation as we men∣tioned in the beginning. But that I may no longer detain you, having thus far unbared the root, let us now glean the fruits, and apply all this by way of use.

[Use 1] This shews us then where the strength of a Nation lies, and which is the onely right way to make this the first yeer of Eng∣lands freedom or liberty (as some men call it) viz. righteous∣nesse towards God, and justice towards man, the silver stream of truths and justice runing down the Church and Common-wealth—

[Use 2] It shewes also the folly and vanity of men that think by o∣ther means without righteousnesse to exalt a Nation, As first, by carnall policy, thus Jeroboam the first, thought to settle the Kingdom by Idols at Dan and Bethel, to keep the people at home from going to Jerusalem to worship; but this way ruin∣ed * 1.6 him and his Kingdom in the end; so Jebu thought by this policy to settle the Kingdom upon his line, but it ruined them, and brought all the blood (though God commanded them to shed it, and commended the material of the fact, 2 Kings 10. 30.) upon his head and his posterity, Hosea 1. 4. It was one of Luthers Oracles, that if ever Church or Nation were destroyed, these or one of these three things would prove the bane of it. First, Carnall policy, Secondly, Carnall security. Third∣ly, Unthankfullnesse for Gods mercies. After King Henry the fourth of France was turned Papist, he was asked why he for∣sook the Protestant Religion, he answered, It was to save his life and his Kingdom, and prosessed to Beza, that he would wade no deeper into the Sea then he could wade out when he lift. And when Ravilliac stabbed the foresaid King, he gave this as the onely reason, because the King was not constant to any one Religion; his carnall policy ruine him.

Secondly, By riches without righte ousnesse, but alas Quidsunt magna regna absque justitia nise magna latrocinia? Master Rogers relates a story if a man whom he knew, that when he was going to dye, stopt a twenty shilling piece of gold in his mouth, and

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mid, some are wiser then some, I will carry somewhat to help me; and our Cronicles tell of one Bea••••ord Bishop of Win∣chester in Henry the sixt days, who perceiving he should dy, mur∣mured sore that riches would not reprive him? Fie quoth he, will not death be hired? will money do nothing? No more will these (though called the strong sinews of a State) any way save or exalt a Nation without righteousnesse.

[unspec 3] Thirdly, others think to exalt a Nation only by the meer outside shew of Religion without the power of it, thus Maho∣met said, the name of Religion and outward shew would win credit and esteem amongst men, but the power of it would dull and emasculate their spirits; Plato marvellously bragged of three things (alas they were most poor things to bragg on) as first, that he was a man not a woman. Secondly, A Gracian not a Barbarian. And Thirdly, Socrates his scholar; and accordingly many at this day bragg of three things. First, that they are Cristians and not Pagans. Secondly, Protestants and not Papists. And thirdly, professours and not openly prophane, and yet alas how far may these men be from true righteous∣nesse? like Micah bragging that he had a Levite to his Priest, Judg. 17. 13.

[unspec 4] Fourthly, By the power of the sword. War is only lawfull (as I have elsewhere * 1.7 said) when its necessary, for the maintaining of a just cause; the power of the sword without justice will not exalt, but destroy a Nation, as the voyce said to Phocas, If you build your walls to heaven, yet this sin will bring them down, witnesse Zenacheribs, and the Aethiopian Army, 2 Kings 19. 35. 2 Chron. 14. 12.

[unspec 5] Fistly, By righteousnesse, see Jer. 22. 17. Augustus his say∣ing was, that the overthrow of a City was rather morum quam murorum casus, and yet some men think by tyranny, cruelty, &c. to establish a Nation, but this runs cross to Scripture rule, Deut. 16. 20. Levit. 19. 13, 15.

[Use 3] The next use exhorts us to see (not with fruitlesse railing, but) with bemoaning sorrow the unrighteousnesse amongst men that is in City and Country, in all sorts and degrees, men aiming at their own end, driving on their private designs, more eagerly now then ever, never remembring Jeremiahs

saying to Baruch, Jer. 45. 5. Alas alas, we need make no great search to finde out this unrighteousnesse, we need not do as the Papists relate the story of learned Cardinall Bellarmine, who when he was to consesse his sins and receive absolution on his death bed, he could finde no sin to consesse committed in his old age, no nor middle age, but was forced at last to search into the vanities of his youth, and there he found some Pecca∣dillos to confesse, if this story be true of Bellarmine, I will say he was a great scholar, as to reading books, but the poorest scholar in the world in the knowledg of his own heart; but we need not make so long a search for unrighteousness amongst us; O bemoan it and avoide it for the future as ever you tender the safety and welfare of this Nation; our danger is not so much from Forraign States as from our own unrighteousnesse, these are the worst enemies to Church and State, bemoan it, Jer. 22. 13. Isa. 5. 6, 7, 8.

[Use 4] Let the fourth Use exhort us then to make much of righte∣ous persons and unrighteousnesse, these are the men that exalt a Nation; we can never do any thing rightly for God, till God do something savingly to us; we can never exalt a Nation without true rightousnesse; and the more to presse you to it, consider.

First, That this is your highest excellency, other things make men honoured a while and admired amongst some men, nothing without this is valued with the just and holy God. There is more difference twixt the poorest righteous man (I mean truly righteous towards God, and not only civilly just to∣wards men, for this without the former is but an unholy justice, an ungodly righteousnesse) I say there is more difference twixt the poorest Saint, and the greatest unrighteous man, then twixt the brightest star and the darkest lump of clay, the one partakes of the divine, the other of the hellish nature, and this difference will appear more clearly at the great day, when all the sheep shall stand on one, and all the goats on the other hand; all other greatnesse of places, offices, temporall honours without this true righteousnesse, are rather the greatnesse of an excrescenc••e, as in a wen or wart, then any true and reall worth: the poorest Saint far exceeds Pompey, Caesar, Alexandar, &c. Paul esteemed

no man after the flesh, his affections did not run after men for temporal relations and honors, 2 Cor. 5. 16. Nay he would scarce set pen to paper to write to any man but either to a Saint, or for a Saints ••ake, thus run his Epistles, To the Saints at Rome, to the Saints at Corinth, to the Saints at Philippi, Colosse, &c. * 1.8 Other great men without true righteousnesse may by vertue of their places which are Gods, have the image of God upon them; but if no grace, they have the image of Satan within them, and in Scripture phrase are called dirt, dung, chaffe, smoak &c. such titular gods, may become real devils, but they who truly righ∣teous, are the people that God sets apart for himself, Psal. 4. 3. separates from others here, Gal. 1. 4. and at judgement, Mat. 25. 32. these have the greatest riches: Angels are richer then men, yet have no gold or silver, but have more righteousnesse; God is richer then Angels, and the Holy Ghost sets out his riches to be Grace, Ephes. 2. 7. & 3. 8. these are a people of Gods purchase and trading 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Populus acquisitionis, Col. 1. 20. All Gods trading here below, its for their sakes that God set up a Shop of the world for men to work in, which shall stand untill all they have done their work, these are Gods great favorites, whoever wrongs them shall smart for it, though as great as Pharaoh, Goliah, Zenacherib, &c. Psal. 105. 14, 15. 1 Kings 19. 15, 17. These have power with God, and there∣fore shall have power over men, as God said to Jacob, Gen. 32. 28. as a Prince hast thou power with God and with men, and hast prevailed with God, and therefore over Laban, and Esau, and their men; they have power to binde Gods hands from destroying a people sometimes, Exod. 32. 10. Stop Lyons mouths, open and shut heaven, Rev. 11. 5. break bow and shield by prayer (not in the ••rmy but at Salem at Sion) Psal. 76. 1, 2, 3. The Queen of Scotland said she more feared the prayers of o••e K••••x and his companions, then an Army of thirty thousand men; we finde it related in the Acts and Mo∣numents, that a young man having by contract yielded his soul and body to the devil w•••••••• and signed the obligation with his owne blood, after ca••••. 〈◊〉〈◊〉 Luther, confessed his folly and wickednesse: Luther s•••• 〈◊◊〉〈◊◊〉 fasting and prayer, and was so prevalent with G•••• 〈◊◊〉〈◊◊〉 devil was forced to cast in

the Obligation at the Window where they were praying; whereupon they used to say of Luther, Hic homo potuit apud Deum quod voluit; The prayers of the Church fetched Peter from chains, opened iron gate and all, &c. Acts 12. Godly Alexander, Bishop of Constantinople, prayed the Heretick Ar∣rius to death, for so the Church said, that Arrius his death was Non tam morbi quam precationis opus.

2. Without this true Righteousness, all our natural privi∣ledges, of wit, parts, &c. all our artificial priviledges of Learning, Education, &c. all our Church priviledges of Bap∣tism, hearing, &c. all our Profession and Protestantism, will do us no more good then Paganism and Heathenism, as to salvati∣on. Those who are by profession Christians, are by the holy Ghost called Heathens or Gentiles, Revel. 11. 2. And the cir∣cumcised Israelites are by the Lord esteemed, as Ethiopians. Amos 9. 7. Are ye not as children of the Ethiopians unto me, O house of Israel? saith the Lord. So Matth. 7. 23. this Righteous∣ness wherein the children of God agree, will last for ever; but those things wherein they differ, as rich, poor, high, low, &c. will quickly end.

3. All other honors and greatness without this, do but hang upon thee, and may be soon shaken off, but adde no worth within thee. If thou hast these riches, honors, and no more; we may truly say, The man hath many good things, but is no∣thing, Prov. 10. 20. The heart of the wicked is little worth, his house, his Land, his purse is worth much, himself worth no∣thing; but true Righteousness will last us in life, death, to our name after death, and to eternity. There are many of whom when they are dead, we may talk much of their acts, but not of their goodness; but that is an honorable testimony, which the Chronicles give to Hezekiah after his death, 2 Chro. 32. 32. Now the rest of the a•••• of Hezekiah, and his goodness, &c. Paul saith, 1 Cor. 15. 10. By the grace of God, I am that I am. Paul then did value himself to be a meer nothing, without this Grace of God.

4. These are they to whom the promises are made, they have good security for all good things to be call in unto them, Gods bills and bonds, yea, they enjoy Heaven and eternal

life now, in initio, in promisse, sub sigillo, John 3. 36. and 5. 24.

[Use 5] The next is also of Exhortation (and herein let me speak freely and plainly, I am confident, no man called me hither to slatter, daub or dissemble, or if they had, herein onely I shall deceive them; men might as soon cut off John Baptist his head as silence his tongue.) Let me in a word exhort you all, as ever you tender the safety and glory of these British lles, of our darling soyl, to advance Righteousness and Justice within your places and power: And here give me leave Right Honorable. first, to speak to you my Lords on either hand, and to quicken you herein to your duties.

Consider, first, That this execution of justice is your great honor, when other honors are but your burden: It was the saying of Polaian, I do not account my self taller in the morn∣ing or night. because my shadow is longer, nor shorter at noon, because my shadow is shorter; no more do I account my self better, by reason of honors, praise, or slattery; nor worse by disgrace, contempt, or wrongs unjustly cast upon me; these are but external shadows, Righteousness is my true worth. In all these external honors, there lies a snare, against which, we had need to watch, Prov. 29 25. Exod. 23. 8. It was the say∣ing of Pope Pins Quintus, (so was he onely called) Qnum essem religiosus. bene sperabam desalute animemea, Cardinalis factus extimui, at Pontifex creatus, penc despero. I need not English it. Logittans say, Exeffectis laus & vituperium

2 If you shall (as I hope you will not) neglect impartial execution of justice, you would come below many Heathens, * 1.9, who have beeb eminent in the execution of justice.

3. You bought not by wholesale, as the common fame is that some others before you in those places did, and as men thought, were quickly tempted to sell injustice by retail: I am assured you did not the first, and therefore (my Lords) I am confident you will not do the last.

4. Consider your place, its not to serve mens humors, for hire or reward, not to serve parties, sides, friends, or your own ends, but to advance Gods glory, and the publike good; your persons and places are publike, its your office to afford men justice: When a poor woman kneeled down to Francis the first, King of France, begging justice: Stand up woman (said the King) I owe thee justice. that is thy due. if you beg any thing, ask mercy Remember Jehosaphats advice to the Judges, 2 Chron. 19. 6. You judg not for man, but for the Lord; therefore take heed What you do. Plutarch faith, ••hat Pelop••••as when he was going to the war, his wife taking her leave of him and weeping, said, I beseech you husband look to your self; no wife, answered he again, not so, it is for private sould••ers to look to themselves, and not for men of publike place, as I now am.

5. Consider your oath. what it is you best know, onely re∣member the vow and bond of God is upon you; therefore take heed, Ezek 17. 16, 18, 19. The Egyptian Kings usually gave this oath to their Judges, That they should not swerve from the apparent ••ruth and their Consciences, whatsoever commands they should receive from them to the contrary: And Justinian tells, that in his days they took this oath or curse: If I willing∣ly encline to either party against the Truth, let me have my part with Judas. and let the Leprosie of Gebazi, and the tremb∣ling of Cain fell upon me. Melancthon said a little before his death, I was never drawn aside by Profits, Preserments, &c. nor with Emulation or Envy against man; and (said he) Hanc conseientiam ausero quocunque discedo, This comfort I carry with me to my grave. When Justina, the Arrian Empress. offered to Benevolus large preferments, to perform •• me vile service against his oath; What, saith he, do you offen me a higher place for a reward of iniquity? nay rather sa••d he, lake this away which I have already, that so I may keep my oath and con∣science;

and thereupon threw at her feet the badg of his place.

6. Consider your titles which the Scripture gives you; as first, You are called gods, and sons of the most High, Psal. 82. 6. Now what a contradiction would it be to say, an un ust god, an unholy god! And remember that though you are gods to men, yet you are but men to God, and must die accordingly. Secondly, Guides, Prov. 6. 7. and should lead us in the path of justice. Thirdly, Fathers, nursing fathers. Isai. 49. 23. Job 29. 16. and should nurse us with the milk of Righteousness. Fourthly, Ministers, so are the Civil Magistrates called Rom 13. 4. And Ministers should be holy and just, Isai. 52. 11. Fifthly, Shields, to deliver the oppressed, to defend the poor innocent, Psal. 47. 9. and 72. 12. Shepherds, Micah 5. 5. Ezek 34. 23. to feed us with justice. Seventhly, Saviours, Nehe. 9 27. Obad. 21. 1. Eightly, Healers, Isai. 3. 7. Ninthly, Governors or Pilots (for the word in the Greek used for Governor, is taken from Marriners, Pilots of Ships, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Navem rego inde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nauclerus, gubernator) Ezek. 27. 29. 1 Pet. 2. 14. Tenthly, Heads or chief of the people, Deut. 29. 10. Judges 20. 6. So also are they called Benefactors, Patres Patrie, Luke 22. 25. The Bars of a House, and Stakes in the Hedg, Hosea 11. 8. The Arms of a people to bear them up, Ezekiel 31. 17.

7. Consider the qualities and properties that Scripture re∣quires in such as are Judges, Magistrates, &c.

First, in the first place, Men fearing God, Exod. 18. 21. For without this first, all our justice will be no more (though in itself a moral vertue) then unholy justice, then ungodly righte∣ousness, as I said. Omnis virtus absque Christo, est in vitio, said holy Luther.

Secondly, Wife, Deut. 1. 17. discreet, grave, and prudent men should they be, Gen. 41. 39.

Thirdly, Just; so David in his Swanlike song, 2 Sam. 23. 3.

Fourthly, Men of courage, Deut. 1. 17. Judg 6. 12. when they told Luther in what danger he was in, in going to Wormes, he answered, If all the Tiles upon the house were devils, I would

go in the cause of God; it was said of him, Hic unus homo to∣tius orbis impetum sustinuit; and when they called him Apostate, I am so (said he) but it is Jesus Christs Apostate, in that I for∣sook Antichrist. When the Emperor required Basil to subscribe to the Arrian Herefie, he answered boldly and freely, He would not; some told him, That he was mad so to answer the Em∣peror, who had power over his life, Opto me in aternum sic de∣lirare, (said he) I wish I may ever be so mad. See but the courage of a woman in the cause of God, (though in the midst of many dangers) If I perish, I perish, Esther 4 16. This courage should not be natural onely, a Roman spirit, or fury. but Christian courage bu••le by Faith upon the promises: such was Nehemiahs courage, Nehe. 2. 20.

Fifthly, Men of truth and faithfulness, they should be faith∣ful themselves, and have care to put faithful men in places of trust under them, Nehe. 7 2 thus Exod. 18. 21.

Sixthly, Men hating Covereousness, they should be sober men, as well free from that dry drunkenness after gain, praise, &c. as from that wet drunkenness. of which Bathsheba warns Solomon, Prov. 31. Not onely hating bribery of money and gifts, (which in Scripture phrase do not onely blinde the eyes of the Judg but quite pull them out of his head; so the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 used, Deut. 16. 19. signifies, and is used 2 Kings 25. 7. for quite putting out Zedekiahs eyes.) but the more deceiving bri∣bery of friendship, flattery, fear, praise, honor, &c. which cause men to warp aside. When Pilate did the most unjust act in the world in condemning (hrist. I read not of any money∣bribe that was given him, but onely the bride of fear; If thou do it not, thou art not Casars friend. Alexander would have * 1.10 judged pretty well, onely a kinswoman could have made him partial. Claudius was a good Magistrate, free from money∣bribes, but then his wife and servants could over perswade him sometimes; so was Ti••aius, but retainers and flatterers. that blew up the bladder of praise and vain-glory, could have blinded him. Elisha would neither take bribes himself, nor suffer his servant Gihazi to take any; if he do, he do, he shall smart for it, they will bring a curse, Job 15. 34. Ames 5. 12.

Seventhly, Men wel known, that is, for soundness and inte∣grity,

Dent. 1. 13. free from those open vices which they punish in others, 1 Tim. 3. 5.

Eighthly, Men of mercy as well as justice, Psal. 101. 1. Prov. 20. 28.

Ninthly, Men of publique spirits, that seek not themselves, but the good of the people, over whom God hath placed them, as the text saith of Mordecai, Esther 10. 3. that Mordecai the Jew was one that sought the wealth of all the people, and spake peace to all his seed: so Nehemiah did not seek his own gain, refused his own stipend in those dayes, and bought no land, when in those times of distraction he might have bought it very cheap, Nehem. 5. 14, 16.

[unspec 8] Eighthly, Consider the great account you are ere long to give, when you must be called to render account of your stew∣ardship, Luke 16. 2. when the trumpet shall blow, and ano∣ther throne erected, and you your selves to be judged who of late judged others;

Nuper eram judex, jam judicis ante tribunal Subsistens paveo, judicor ipse modo.

When you must give account, not to the Parliament, or people, but to the just God, and then it will be a black day with all wilfull perverters of justice. Our Chronicles tell us, that in the dayes of our Edward the third in Anno. 1360. when King Edward the third laid siege to Paris in France on Aprill the fourteenth, being the munday next after (that commonly called) Easter day (though by the way observe, there is no such word as Easter in the originall, Act. 12. 4. but after the Passeover) it was a day so black, dark, and bitter cold, that many of King Edwards men died on their horse backs with cold, whereupon ever since that day hath been called black-munday; but if you execute not justice that day of account will be a blacker day: I have often heard tell of Doomsday book (you much better know the meaning of it then I) I pray you remember Dooms∣dayes account.

[unspec 9] Ninthly, Consider the many pretious opportunities God hath put into your hand of doing good, of rectifying what is wrong in Church and State, of releeving the oppressed, punish∣ing

malefactors, in a word, of exalting a Nation, and bringing much glory to God now you have a call and opportunity. First, to maintain and uphold true Religion, that we may lead a quiet life, as well in all godlinesse as honesty, 1 Tim. 2. 2. 1 am confident (my Lords) that you are resolved that clipt or brasse money shall not passe, I beseech you take care also that clipt Religion may not passe. I think they deserve severe punishment that do endeavour to overthrow the just funda∣mentall Laws of our Nation, and I shall not think him guiltlesse that endeavours to overthrow the fundamentall Laws of hea∣ven: I think him too blame that will needs picture up the Tri∣nity in Windows; but him more that denies the Trinity and the God head of Christ, and Holy Ghost. I think him much too blame that denies the Supream Authority of Parliament, but him more that denies the Supream Authority of Heaven, and think this should with more zeal be vindicated and maintained; he that would by any unjust way at this Assizes, take away my estate, is much too blame, but he that would take away my my Christ, Scripture, &c. much more.

[Object.] But it is objected, these heresies should not be they are damnable, 3 Peter 2. 2. destructive, 2 Tim. 2. 17. fruits of the flesh, Gal. 5. 19. 20. But what is all this to the Civill Ma∣gistrate? he hath nothing to do with reforming of them.

[Answer] To this I answer that in the old ••estament, the civill Magistrate had power, nay it was their first and great care and charge to suppresse idolatry and seducers thereto, and to advance true Doctrine and Worship: thus Jeho••••ap••••t, Hez••••••ah Josiah, &c. thus Deutero. 13. Nay a very 〈◊〉〈◊〉 and Darius, th••••••••h Heathens, had so much light, Daniel 2. 29. and 6. 2••••••

[Object.] 〈◊〉〈◊〉 th••se were in the old Testament, what is this to the N••••?

[Answer] Answ. They that take away the authority of the old ••esta∣ment, would in time take away the New m••n plander by st••ps and degree, first the second commandment, then the ••••urch, then the whole Law, then the Old Testament, and then all the Scriptures. Civil Magistrates did in the Old Testament punish murder, adultery, &c. and where is the Law in the New Testa∣ment

for punishing these crime? now if they setch their Au∣thority for punishing these from the Old Testament, why not for the former? I fear, men that desire such unlimited toller∣ation for all the most desperat fundamental errors, will in time desire the like for intollerable practices, which they will say flow from those principles: the devil (faith one) will think himself a great gainer, it for the putting down of one Prelacy and Popery he may get an universall liberty for all desperate errors, but I hope it shall never so be. Its very hard (saith godly Master Burroughs) To prove in the New Testament, the * 1.11 Ma••is••••ates power in matters of Religion, seeing then there Was no Christian Magistrate; yet this we finde in Rom. 13. 4. 1 Pet. 2. ••3. that the Magistrate is a terrour to evil doers, and evil deeds, and we finde cursed Doctrines to be stiled evil deeds, 2 Epistle of John vers. 10. 11. and they that pertinaciously hold them, called evil doers, Phil. 3. 2. Its true, I know that that text must be limited, the Magistrates power reacheth not to all evil deeds, for such are hypocrisie, unbelief, by ends, &c. and so lesser errors of weaknesse, yea others though not vent∣ed openly; but why this should hinder the Magistrate who is custos un insque Tabulae, from punishing fundamentall errors pertinaciously maintained, I see not: especially when they lay Rats-bane in every corner to poyson the children, to seduce o∣thers. Those that plead for universall tolleration, yet con∣demn that as wicked counsel which Themistius the •• hilosopher, gave to Valens the Emperor, that he should let all fects and opinions alone, because it was for the glory of God to be honoured with diversities of opinions and wayes of worship. O how would holy John the Evangelist, Polycarp, Ignatius, Ir••••aeus, Tertullian, Cyprian, &c. have thundred out against such advice, who started from one Cerinthus, were so sharp and 〈◊〉〈◊〉 against one Marcion, &c. nay would not keep com∣•••••••• with the hereticks of those times, after once or twice 〈◊〉〈◊〉 but cryed out, nulla cum talibus convivia, nulla 〈◊〉〈◊〉 ••••mercia misceantur: far be it from me either to mean 〈◊〉〈◊〉 of the lesser differences of godly brethren, who differ about externall government or about smaller maters, and live upto 〈◊〉〈◊〉 principles, or to wish men to be converted by club∣law

from the most fundamentall errors: no, I wish their errors could be (as Luther saith) igne tantum charitatis consumendi. I heartily wish that all godly brethren (though in some things of different lights) might cordially agree; and that as the Poet feigns that two dear friends came to Vulcan the Smith and prayed him that he would either melt or beat them with his Hammer into one, so God would do by us, and I am verily perswaded ere all be done, God will melt or beat the Saints in∣to one.

Secondly, you have opportunities to seek out the truth of causes Job 29 16. and hear both parties speak, according to the com∣mand of God, Dent. 17 4. and the rule of Seneca * 1.12 practised both by the godly, 1 Kings 3. 9. and the very Heathens, Acts 25. 16.

Thirdly, To punish the guilty, whether openly vitious, or such as are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1 Thess 5. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 2 Thess. 3. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1 Tim. 1. 9. that are idle, vagrants, I mean follow no calling, but whereas they should be time-redeemers, Ephes. 5. 16. in these evil dayes, they are time-sellers, and time-stealers, seducing young Gentlemen to riotous, idle courses, or selling their time to any that puts up the finger; these are men that walk 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 2 Thess. 3. 11. Sesostris King of Egypt made a Law, that all the subjects of his Kingdom should once a yeer give an account of their manner of living, and if any were found to spend their time idly, they were severely punished. Cain and Abel were heires of the whole earth, yet had their speciall employments and vocations; how many are there that spend their time (as Seneca complained) aut aliud, aut nihil, aut male agendo, before the fall of Adam he had labor, after the fall sudor, how many are there now that would live without either! especially such deserve the lash, as will not be subject to any rule themselves, and disturbe the publike peace. The ancient Romans painted pride with three Crowns on her head, on the first was written this motto, tran∣seendo, on the second, non obedio, on the third, perturb: many such proud men there now are that seek themselves, folter and maintaine need lesse brabbles, and lay all the wait of disgrace upon other men, whereas indeed three things may not be

dallied with, our faith, our eye, our good name, non patitur ludum, fama, fides, oculus; such visible malefactors should be punished without respect of persons, rich or poor, Levit. 19. 15.

Fourthly, To relieve and deliver the innocent and guiltlesse, that in your dayes may the righteous flourish, Psal. 72. 7. Deut 25. 1. Athanasius was thirty times accused, yet always found ino∣cent, distributive justice is as well of rewards as punishment, your robes are white as well as red.

Fifthly, You have an opportunity, under Jesus Christ to free this land from the guilt of innocent blood, which else would overthrow the land, by doing justice impartially upon the guil∣ty herein, Numb. 35. 33.

Sixthly, You have opportunity to make much of, be tender over, and to advance such things as Christ your Master is most tender of. As first, His name. Secondly, His truth and Ordi∣nances. Thirdly, His Sabbaths. Fourthly, His children: Suffer not his name to be blasphemed, rent, and torne, and he will keep up your names, Parliaments name, Magistrates name, &c. suffer no cursed errors to justle out Gods truth and Ordinances, and God will keep you from being justled down: so his Sab∣baths, Neh. 13. 17, 18. Jer. 17. 27 and his children, advance and favour them, who are Gods jewells, apple of Gods eye, what is done to them is done to him. But my glasse and your businesse cause me to break off, onely let me speak a word or two.

Secondly, To the Justices of Peace, I beseech you (Wor∣thies) up and be doing, the Assizes it may be last here not a∣bove sixteen dayes in a yeer, but your care should last all the yeer: if you be either ignorant and cannot, or idle and will not, or partiall and respect friends (as if he be an old serving-man, a retainer to my Lord, to Sir such a one, to my cousen, &c. then he must be suffered to keep a drunken deboist. Ale-house, alas he must live, he hath a great charge, &c. though all the word that the painfull Pastor holds out on the Lords day is lost at the Ale-house in the week; many a wife and children, and families undone to hold up the last of that one, I say if thus you carry) sad is your case, I professe I would not for a thousand worlds have this to lye on me when I dye; moreover you then do

what in you lies to debase and overthrow a Nation; I beseech you consider its not enough to have good estates, rich clothes, to keep good houses, to come to Assizes and Sessions now and then that will serve to make a man a good Justice. But, First, Pray much, if thy work be doubled, let thy prayers also. Secondly, Be diligent * 1.13 to know the estate of your Country. Thirdly, Take heed not only of bottel and basket bribery, but of flattery, praise, private re∣venge, &c. and that you your selves affect not too much to pot and pipe, to swear, &c. how then can you punish others for those faults? Fourthly, Be active and diligent in your places, quo nobilior eò la∣boriosior was the old motto, see Nehemiah, how active in his own person, Neh. 2. 11. & 4. 23. again be resolute in Gods cause, and know neither friend or servant, be content to commit thy good name, and liberty, and all to God.

Thirdly, I would gladly have spoken a word or two to the gentle∣men of the long robe (had they been here this morning) I blesse God I have no temporall suite this Assizes (as I here told you the last Assizes also) yet let me make this suit to you: not wittingly and against your knowledge to do what in you lies to uphold and maintaine an unjust cause? take heed you do not care how light the cause is, so the see be heavy: do you think that is your calling or office, to do what in you lie to destroy a Nation? I know men put the fai••est gloss on their own causes, when they come to you men love to slatter themselves, and are partiall in their own rela∣tions, besides some causes are very intricate and difficult, but how∣ever that is no Calling of God that cannot consist without wilfull endeavour to overthrow justice, truth, and the Nation. I beseech you therefore, first, pray much ere you come to plead. Secondly, plead no cause on which you durst not begg Gods blessing upon your proceeding (who dare mock God so for an unjust cause?) Thirdly, plead so now as you may have Christ to plead for you at the latter day: there are some whom God will destrov at last, and Christ will not plead one word for them, Luk 13. 9. nay plead against them, Luk 19. 27. Fourthly, do not 〈◊◊〉〈◊◊〉 labor to advance injustice, which overthrows any Nation, do not labour to make black seem white to flourish & colour ever a bad cause; a very Plantus calls such, sordida poseinummia that for private gain would plead causes which they knew bad, another calls such 〈◊〉〈◊〉 f••••ces decemdrachmariae, and addes, Linguas 〈◊〉〈◊〉. It is

reported of Nevessan (a great Lawyer, but bad man) that he used to say, He that will not adventure his body, shall never be valiant; and he that will not venture his soul, shall never be rich. O take heed of these desperate and destructive ways! He that was to plead be∣fore the Judges in the great Court of the Areopagitae, must plead 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without either Preface or Passion, left with their thetorical flourishes, they should any way prevail to draw the Judg to pass an unjust Sentence. And Philip King of Macedon displaced a Lawyer, because he coloured his hair; and his reason was he was jealous, That he would also colour over a bad cause.

And let me in the fourth place speak a word to my Brethren of my own cloth (and perhaps some of you think its more then time that I had been there ere now) let us practise and advance Righte∣ousness, we are men of God, and should not be men of the devil, 1 Tim. 6. 11. Our lives hearts, and hands should be clean, we that carry the Vessels of the Lord, Isai. 52. 11. Three Emperors succes∣sively made and confirmed a Law, That the Clergy (as they called the Ministers) should not receive Tithes, I mean such Rents and Payments as formerly they had done: Jerome writing to Nepotian about it, It grieves not me so much (saith he) that they made such a Law; but that the Priests by their unrighteous lives did deserve it. Erasmus his tart expression against such, was, That they were dumb in a Pulpit, not in a Tavern (profectò in hypocausto nemo illo vocati∣or:) Let not men justly upbraid us with golden Chalices and Wooden Priests. Secondly, Hold we out the Truths of God, and not mens phansies and inventions in our ministery (sound doctrine is called Righteousness, Heb. 5. 13.) When men ask bread, do not give them a stone, nor scorpions for fishes; and hold our the truth plainly, that poor Countrey people may not need to study Latine to understand our English: How far was holy and learned Paul from going out in that kinde of Creature strength, 1 Cor. 2. 1, 4. speak plain and home. As Luther writ to Gerbellius, Cupio ago in∣veniri Christi & ecclesie sue fidelis, si prudens esse non potnerim mini∣ster: I desire to be found a faithful Minister of Christ, if I cannot be so prudent and politick as some are. Thirdly, Be diligent, it is not justice to take mens Temporals, and not discharge your duty in sowing Spirituals; see Pauls charge, and tremble, 2 Tim 4. 1, 2, 3. Fourthly, Be zealous for the truth: When one desired to know what a one Basil was, he shewed in a vision, a pillar all on fire

with this Motto, Ta••••••est Basilins. Old holy Latimer said, in his days there were many good Ministers in England; but deest ignis, deest ignis, said the old man, There wants fire of zeal. And as we should be zealous for the Truth, so against desperate Errors: Re∣member but the Spirit that was in Polycarp, Ignatius, Irenaeus, &c. How zealous were the Bishops in the Counsel of Nice against Ar∣rius, who differed from them but in one Letter (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉?) How zealous were the Ministers of the Latine Church, against the Greek Churches, about the proceeding of the holy Ghost, yet the difference lay onely in two prepositions (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉?) How zealous was the Church against Nestorius, who differed from them onely in one Letter (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) yet six hundred Bishops then rose up and said, That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c.

Fifthly, A word or two to all you my Brethren and Countrey∣men (for I cannot but love the smoke of this darling soyl) that are flocked hither to these Assizes: I beseech you advance Justice and Righteousnes; this God expects from all, Micah 6. 8. Luke 3. 14. First, I beseech you put off, and avoid needless wordy brabbles and suites, rather as Christians yield and submit one to another; it is no dishonor for the better man to offer terms of peace herein, as Abraham to Lot, though he was Lots Uncle, and remember that motive in Gen. 13. 7. 8. Aristippus said to Aeschines (they being at variance) Though I be the elder man, yet I seek to thee; nay verily said Aeschines, Thou art not onely the elder, but herein much the better: Or secondly, Refer your controversies to honest men at home: Remember that of the Apostle, 1 Cor. 6. 5. I speak to your shame, Is there not a wise man amongst you? Thirdly, You that are of the Juries, grand or ••••nall, proper or tall men, take head of Ju∣das his practice and principles, his cry is, Matth. 26. 15. What will you give me, and I will deliver him? he never asks, is he guilty, or not guilty? what hath he done, or what will you do with him? but only quid dabitis? Again, Take heed of wresting mens words in your Testimony beyond their true meaning, or those Witnesses did against Christ. Compare John 2. 19. with Matth. 26. 61. Christ did say. Destrey this Temple, and 〈◊◊◊〉〈◊◊◊〉 it up; 〈◊〉〈◊〉 they affirmed that he said, I 〈◊〉〈◊〉 to de•••••••• the Temple or God, and to build it in three days: Christ said, 〈◊〉〈◊〉 and day affirm that he said, I can destroy: Christ said, This Temple 〈◊〉〈◊〉

ing his Body) and they say that he said, Temple of God (though if he had so said, it had neither been felony nor treason.) Nay, take heed that you do not swear the truth out of malice, and by∣ends, not from the love of the Truth, but Revenge and Mischief, lest if thou so do, God call thee a false witness. We do not read that that dogged Edomite. I Sam. 22. 9, 10. testified any thing but truth for the matter; yet is called a false witness, or lying tongue that devised mischiefs, Psal. 52 2, 3, 4, &c. This should in the next place, have been a sharp reproof to very many particulars, that do exalt unrighteousness apparently, but I may not detain you too long; Like wise another Use should have been of Tryal, whether we are truly righteous or not: First, Look to our principles, whether the Law of God be come unto us onely, or also into us? To some it onely comes unto them, John 13. 3, 4. to others into them, not onely brains but hearts, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Heb. 10. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Heb. 10. 16. Is our obedience, the obedience of Faith and Love? Rom. 16. 26. & 12. 1. Hosea 3. 5. A reasonable soul is the form and specifical difference of man from beast; but it is supernatural grace that makes him more then a man, viz. Godly man. Union natural ••twixt reasonable soul and body makes a man; but its union mystical ••twixt soul and Christ, that makes him godly. But I must, though unwil∣lingly break off, and leave the rest, together with the second doctrine: And having made already, in Gods name, my humble suit to you, let me in your name to God, make my humble and hearty suit for you

Let us pray.

NOw having preached these Notes, ere I could quite transcribe them (though in much hast) God sends us the joyful news from Ireland. which his own hand wrought, August 2. 1649. which makes me adde there lines.

Promission pacem tua nu•••• Ecclesia Christe Insanu mund. turbine pressa petit: Evigila tandem, fluctus compesce surentes, Fac tibi non percant, ques pater ipse d••dit. Et smul ad ju••••um pergas perduce••e sinein, Quod tua pro nubis dexiera capit opus.

Musculus on Matth.

Ve••pcra jam venit, nobiscum christ mancto, Exitingm luccm ne pallare iuam.

Parxus on Matth.

Ni•••••• in cassum cb〈◊〉〈◊〉 subrnergere navim Fluctuai at uunquium mergitur illa ra••••s.

FINIS.

Notes

• * 1.1

  Deut. 11. 26. Josh. 8.
• * 1.2

  Thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dis••••••t, & 〈◊〉〈◊〉 auxi••••••∣tus est.
• * 1.3

  〈◊〉〈◊〉.
• * 1.4

  Eccles. 〈◊〉〈◊〉 3.
• * 1.5

  Amos 5. 15. Jere. 21. 12.
• * 1.6

  Hos. 5. 13. 1 Kings 12. 16, 27, 28.
• * 1.7

  Th•••••• kingdoms 〈◊〉〈◊〉
• * 1.8

  Rem. 1. 7. 1 Co•• 1. 2. 2 〈◊〉〈◊〉 1. 1. 〈◊〉〈◊〉 1. 1. Col. 1. 2.
• * 1.9

  F••bricius a Heathen man and yet one m••••h as 〈◊〉〈◊〉 ••••m have ••ved the Sun f••••m ••eaven, as him from the st••••••ht path 〈◊〉〈◊〉 lu••t••e, 〈◊〉〈◊〉 with 〈◊〉〈◊〉 fourth 〈◊〉〈◊〉 of 〈◊〉〈◊〉 his 〈◊〉〈◊〉; so 〈◊〉〈◊〉 d••, Ca∣•••• Qumtus 〈◊〉〈◊〉 us t••k••n from the plough, ma•••• D••••a∣t••••r, saved 〈◊〉〈◊〉 Countrey, de•••• justly and retuned again willingly to the plough, to his mean∣•••• 〈◊◊〉〈◊◊〉 lived and died Consul of Rome, had for a long time the custody of the 〈◊〉〈◊〉 o•• R••me; yet at his death was so poore, that the Common-wealth was fain to desray the charges of his funeral. Camby••••s a Heathen King ••••mmanded that a P••r•••••• Judg being found unjust, should have his skin pulled over his cass, na••led to the Judgment•• 〈◊〉〈◊〉, and that Judges son to fit thereon as Judg. Quam ••••ltos 〈◊〉〈◊〉 & 〈…〉〈…〉 Quod 〈…〉〈…〉 August epist 142. 〈◊〉〈◊〉 also 〈…〉〈…〉 Chry••••••t. hom. 18. in cap. 5. Matth.
• * 1.10

  Mr. ••••
• * 1.11

  〈◊〉〈◊〉 on 〈◊〉〈◊〉 p. 16••.
• * 1.12

  Qui ali∣quid statuit parte inaudi∣td alterd.
• * 1.13

  Daniel advanc∣ed, paries much. Dan. 6. so doth David. Psal. 55. 17.