The palace of justice: opened and set to veiw [sic], in a sermon at Margarets Westminster before the Honorable House of Commons assembled in Parliament, upon the 12th of May, 1646. Being the day of their solemn thanksgiving, for regaining and taking in the several garisons, of the city of Exeter. Barnstable. Michaels Mount in Cornwall Ruthen Castle. Ilford-Combe. Aberystwyth in Wales. [double brace] Dunster Castle. Titbury Castle. Woodstock Mannor. Castle of Bridgnorth. Banbury Castle. Newarke. / By Sam. Torshel.

THE PALACE OF JUSTICE.

The TEXT.

DEUT. 16.20. Justice, Justice, or, That which is altogether just shalt thou follow, that thou mayest live, and inherit the land which the Lord thy God giveth thee.

MEe thinks I may use to you this day (Honou∣red and Beloved) the last words which this great man Moses spake publickly to Israel, which are mentioned in the 33. Chapter of this Book, ver. 29. Happy art thou, O Israel; who is like unto thee, O people saved by the Lord, the shield of thy help, and who is the sword of thine excellency? thine enemies shall be found lyars unto thee, and thou shalt tread upon their high places. You are a people saved this day, your enemies crouch, flatter, and lie unto you, you have trod upon their high and fortified places. Be∣sides all heretofore regained, now of late you have trod upon their high place, the fortified Mount in Cornwall, upon the strong Citie of Exeter, upon Barnstable her neighbour, upon the Fort of Ilford-Comb, upon the Castles of Ruthein, Aberistwith, Dun∣ster, Titbury, and Bridgnorth, upon the garison'd Manner of Woodstoock, specified in the first Order of your Honourable House for calling this Assemblie together, besides what is in your Addi∣tionall Order of yesterday; you have trod upon the strong Castle of Banbury, and the most considerable in land Garison of Newark.

And that I may reflect upon my Text, You live; and God be praised that you doe live, after so many attempts against you; and at last it may now be rightly said, Yee inherit the land. May I have liberty (if not to expresse my conceit upon the place, which yet I know some wise and learned men doe, that it is in a sense literally to be applyed to these times, the warres of which they think doe tend toward the preparing of the Kingdome of the Saints here on earth; yet at least) to allude to that Text, Luk. 22.28, 29. and to apply to you that have been faithfull in this great cause in hand, what our Lord said, Yee are they which have continued with mee in my tentations; and I appoint unto you a king∣dome. This kingdome, possessed in great part of late by the sonnes of violence, now is in your hand, and lyes before you in a free view. Let mee have the honour in your happy company, as one of the meanest in your train, to goe up with you this day to the top of Pisgah, that from thence we may look over All the land of Gilead unto Dan, and all Naphtali, and the land of Ephraim and Manasseh, and all the land of Judah unto the utmost sea, and the South, and the plain of the valley of Jericho, the Citie of palm-trees, unto Zoar: You know the story from whence I borrow the de∣scription, Deut. 34.1, 2, 3. You may this day see all in a manner yours; from the Mount in Cornwall, even unto Berwick, the ut∣most English limit. May wee with thankfull hearts a little sur∣vey the Land which the Lord our God hath given us (as it were this day) to inherit. Michaels Mount brings you in the riches of the Tinne-mines in Cormwall. Great Exeter, neat Barnstable, and the Comb restore and secure unto you the Cloth-trade of well-affected Devonshire. Dunster Castle, the last pawn of the enemy in Somer∣setshire, delivers you the quiet possession of that temperate and fertile County. If from thence over the stately Severn you look into Wales, there Aberystwyth in Cardigan, and Ruthin Castle in the rich and pleasant Vale of Cluyd, doe this day present you with service of that mountanous Countrey and couragious people. Shall wee thence passe thorow the pleasures of Shropshire to Bridgenorth, and so to Titbury, the lock of two Shires, Stafford and Derby; and to Newarke, the darling of the enemies hope? wee may see all in a manner yours: and Oxford almost desolated, like a lodge in a wildernesse, having lost the prospect of Wood∣stock

Mannor; and Banbury Castle, her left arm being now cut off.

But take heed that you forfeit not all this mercy, and yet lose that good land which is given you to inherit. Receive therefore the words of this exhortation: Justice, justice, or, That which is altogether just shalt thou follow, that thou mayest live, and inherit the land which the Lord thy God giveth thee.

I reade the words so, Justice, justice, * 1.1 because in the Originall Text, the word is doubled, Tsedek, Tsedek; and in the Chalde like∣wise, Kushtha, Kushtha. Tremellius renders it, Justissimam justi∣tiam. The Greek Translation of the Septuagint reads it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Vulgar Latine followes them, Justè quod justum est, Thou shalt follow that which is just justly. Our learned Interpreters in our last English, have given us the full sense, That which is altogether just; all manner of justice, and nothing but justice, thou shalt follow exactly, carefully, constantly.

That thou mayest live: that is, safely, comfortably, for so the phrase is used ordinarily. I know not whether I need to ob∣serve it, that the Ʋt in the Text is to be taken not causaliter, but consecutivè: the meaning is, that the following of justice is not the cause of this comfortable life; but onely that this comfort∣able life is the consequence of the following of justice. There is nothing difficult in these or the next words: And I chose a plain Text, that I might not need to spend time upon explication, but employ it more usefully. I shall therefore onely consider these two parts.

I. An Exhortation, Justice, justice, or, That which is altoge∣ther just shalt thou follow.

II. Two arguments of perswasion: 1. That thou mayest live. 2. That thou mayest inherit the land.

I shall not so much as name those Propositions into which this Text might be resolved; but onely attend the main drift that Moses had, who having much conversed with this people, and knowing them to be perverse and injurious, (as they had many principles of injustice among them; which a Professour of Jewish Controversies at Leiden (namely, Constantin l' Emperour) hath ob∣served, and hath given instance of in his learned piece De Legi∣bus Ebraeorum Forensibus, upon the First Code, cap. 9. sect. 11. to

whom I referre the learned Reader,) hee having now conducted them to the borders of the land of Canaan, which they were shortly to possesse, that they might happily injoy it in a secled and secure state, hee leaves with them this advice, Justice, justice thou shalt follow, &c. And from this, as the full scope of the words, I shall draw forth and insist upon this one Doctrine;

Publick Justice is the foundation of Publick welfare. * 1.2

Moses himself had been a notable and good Justicer among the people of the Jewes, and they were so farre convinced of the benefit of his administrations, that at that time when hee was forty dayes absent from them to receive the Law from God, me thinks the people speak in Exod. 32.1. as if they thought the want of a wise and good Magistrate could not be supplied but by having God in his stead: Ʋp, say they to Aaron, Make us gods which shall goe before us; for as for this Moses, that man that brought us up out of the land of Egypt, wee wot not what is become of him. Implying, that now they mist him, they wanted the gods, who onely could supply his want. God hath given his name to such as you, Psal. 82.1. And the wise Heathen so esteemed you. Hence it was that the Babylonians built the palace where Judgements were given, in the form of Heaven, the stone-work of skie-coloured Saphyres, and the ceiling like clouds. Princes, or soveraigne States (such as you are in your whole Body of Three Estates) do fit as the publick Ar∣biters of justice, to whom, as to a most sacred Altar the oppressed doe flie, and by whom men even in the times of securest peace are regulated.

But the point that I have undertaken that I may pursue it with advantage, I shall 1. Explicate so much of it as is needfull. 2. Of∣fer something by way of proof. 3. That I may then make my ap∣plication to you.

1. * 1.3 As for explication; It will be needfull to enquire what this Justice is of which wee speak: It is taken, 1. Generally, for all vertue, it being an Adequation to the whole rule of Gods will, a complexion of all vertues, and so Chrysostome descibes it to be a full keeping of all the Commandements of God. Thus unrighte∣ousnesse is taken for all sin; so, Rom. 1.18. men are said to hold the truth in unrighteousnesse. 2. Particularly, it is taken onely for that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the vertue which renders to every one his due.

And they describe it to be Constans & perpetua volunt as jus f••um cuique reddendi, A constant and firm propensity of will to give every one his right. It is either 1. Distributive, according to a Geometricall praportion, not a meer equalitle, but dispensing fa∣vours and punishments not alike, but according to the quality of the persons, and of their merit or demerit. Or, 2. Commutative, according to Arithmeticall proportion, as in trade, &c. For I will not entertain so wise an Auditory, nor the rest of the Congrega∣tion, to whom I fear, it would be unusefull, with those subtilties of an Arithmeticall, Geometricall, and Harmonicall proportion, in which Bodin hath finely handled the nature of Justice, which the Reader shall finde in his sixth Book, the last Chapter De Re∣publica.

But plainly, This Justice which I am commending, is a beauti∣full pleasant Virgin-princesse attended upon by seven maids of Ho∣nour: Or let me rather use another similitude; It is a goodly built palace, supported upon seven pillars.

1. The first pillar hath inscribed upon it 'ΕΥΣΕΒΕΙΑ, Reli∣giousnesse.

2. The second pillar hath inscribed upon it 'ΑΠΡΩΣΩΠΟ∣ΑΗΨΙΛ, Impartiality.

3. On the third, ΤΩΝ ΠΑΘΩΝ ΤΑΕΙΣ, An ordinate Rule of passions.

4. On the fourth, ΒΟΥΛΕΥΣΙΣ, Mature Consultation.

5. On the fifth, ΦΙΛΑΛΗΘΕΙΑ, Love of Truth.

6. On the sixth, 'ΑΔΙΑΦΘΟΡΙΑ, Incorruptnesse.

7. On the seaventh, ΣΩΦΡΟΣΥΝΗ, Sobrietie.

1.* 1.4 The first pillar supporting the Palace of Justice is inscri∣bed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Godlinesse, or Religiousnesse: Which is according to Jethro's advice to Moses, Exod. 18.21. to chuse men fearing God. And Jehoshaphat excellently to his Judges, 2 Chron. 19.6, 7. Take heed what yee doe, for yee judge not for man, but for the Lord, who is with you in the judgement; wherefore now let the fear of the Lord be upon you, take heed and doe it. Hee will easily be led from the course of Justice, whose heart departs from Gods fea••: There must be an awfulnesse of his presence maineained. The Rabbins have a saying, That the Angels attend in all Judicatories. And it appears that the Aethiopians had such a like apprehension, who,

as Franc. Alvarez relates of them, left twelve chairs empty in the Judgement place, which they said were the seats of the Angels.

2. * 1.5 The second pillar is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Impartiality. Jehoshaphat sets God himselfe as a pattern of this, 2 Chron. 19.7. There is no iniquity with the Lord, nor respect of persons. And ac∣cordingly God provided by a law, Levit. 19.15. Yee shall doe no unrighteousnesse in judgement, thou shalt not respect the person of the poor, nor honour the person of the mighty, but in righteousnesse shalt thou judge thy neighbour. You must know no parents nor kindred in the cause of Justice, as that brave Spartan said, that now hee was Patriae & Legibus datus, hee had bestowed himself upon his Countrey and the Lawes. It was a gallant return which Rutilius in the Roman story made to an intimate of his: his friend having requested somewhat of him which hee counld not honestly grant, and passionately saying unto him, Quid tuâ mihi opus est amicitià, si non impetro quod rogo? I had as good be without tsuch a friend as have him, when I cannot obtain of him what I request. Hee re∣plyed, Imò, quid mihi tuâ, si tuâ causâ aliquid inhonestè facturus sum? I can want such a friend, if for his sake I must doe that which is not honest. Wee find an Oath in the ninth Novel of Ju∣stinians Institutions, against addicting to either partie, and he that is in office, not onely swears, but layes himselfe under a deep curse in that case, Let mee have my part with Judas, and let the leprosie of Gehezi, and the trembling of Cain come upon mee.

3. * 1.6 The third pillar is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, An ordinate Rule of affections. Anger, hatred, love, envie, revenge must be left with∣out in the porch, when a man goes in to the palace of Justice; but chiefly partiall favour and fear. It is among the characters of a Ruler, Exod. 18.21. They must be men of courage. A coward (wee say) cannot be an honest man: frowns or threats will by∣asse him. I remember sometime to have taken notice of it, in the diligent and curious Collection which Anselm de Boodt hath made of the Symbols of Princes and other eminent men, that Nicolas the Third, Marques of Esté and Ferrara had in his, A pillar (re∣presenting Fortitude) erected and standing firm in the midst of the flowing waves, but embraced with a Key, (the embleme of faithfulnesse, The key keeps Treasures safely, and locks up Re∣cords:) and a sword, (signifying Justice) and the word was, In fide

& justitia Fortitudo; implying, that a man that hath not courage cannot be faithfull and just, and that no man is couragious but hee that also is honest.

4.* 1.7 The fourth pillar is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Mature Deliberation. This Virgin-lady Justice hath not a giddy running haste, but a so∣ber, matronlike grave pace; indeed shee delayes not unnecessari∣ly: Those Judges deserved the punishment which Theodorick in∣flicted on them, who having put off the suit of a poor widow di∣vers yeers, but upon her petition to Theodorick, and his command to them, having dispatched it in two dayes, when they came to him with expectation of thanks for their speed, hee censured them deeply: because seeing it appeared that they could, yet they had not dispatched it sooner. But in cases especially of punishment, it much becometh Justice to be mature, advised, and wary. See that one notable place, Deut. 17.4. in case of Information about false worship, how Moses speaks for directing the sentence that is to be given; If it be told thee, and thou hast heard of it, and enquired diligently, and behold it be true, and the thing certain, — Then shalt thou bring forth that man, &c. See how many words are here heaped up together to prevent a rash judgement upon a false sug∣gestion. It was that which much commended the integrity of Job, who professeth, Job 29.16. The cause which I knew not I sear∣ched out. And even Festus himself, though an Heathen, proceeded upon this principle, when hee said, (Acts 25.16.) It is not the man∣ner of the Romans to deliver any man to die, before that hee which is accused have the accusers face to face, and have licence to an∣swer for himself concerning the crime laid against him. Agreeable to this, it was a memorable sentence of Seneca the Tragoedian in his Medea; Qui statuit aliquid, parte inauditâ alterâ, aequum licet statuerit, haud aequus fuit: That though a mans sentence be right, yet hee is not right in giving it, if he give it before either party be heard.

5.* 1.8 The fifth pillar is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The love of Truth. This was also Jethro's advice, Exod. 18.21. to chuse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, men of truth. And of this the Prophet speaks, Zech. 8.16. Execute the judgement of truth and peace in your gates. Of the preservation of which, some of the wiser Heathens were so tender, that it was a Law in the great Court of the Axcopagitae, that hee that was to

plead before them, was to plead 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without either passion or preface, lest the mindes of the Judges might be inflamed into an unjust indignation, or softned into too much pity.

* 1.9 The sixth pillar is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Incorruptnesse, in the hatred of Bribes: which is required in that place of Scripture which I have oft commended unto you, Exed. 18.21. Men hating covetonsnesse. The Theban Greeks had this meaning, among whom the Statues of their Judges were erected without hands. But the evidence of the Scripture is much stronger, and fuller of authority against the corruption of gifts, as that of Solomon, Prov. 15.27. Hee that is greedy of gain troubleth his own house: but hee that hateth gifts shall live. And Job 15.34. Fire shall consume the Tabernacles of Bribery. Besides much that might be insisted upon to that purpose.

7. * 1.10 The last pillar hath this inscription upon it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, So∣brietie; which is also very necessary, seeing the Prophet saith, Hos. 4.11. Whoredom, and wine, and new wine take away the heart. And therefore among those prudent instructions which the Mother of Lemuel gave him, this was one, Prov. 31.4, 5. It is not for Kings, O Lemuel, it is not for Kings to drink wine, nor for Princes strong drink, lest they drink and forget the Law, and pervert the judge∣ment of any of the afflicted. But I remember to whom I am speak∣ing, a Society of grave and wise men, whose constant and almost hourly attendance upon the publick exigents, will not give them leisure to be intemperate.

This is the Palace of Justice thus supported: * 1.11 Let us onely for a short time enter into the Great Court to observe the transacti∣ons there; which are principally the Dispensations of Rewards and Punishments: these are the two great engines of a State. The Roman Common-wealth, before it changed into a Monarchy, grew illustrious this way, requiring a severe account according to the Lawes, and according to mens demerits, and giving prayses, tri∣umphs, and places of gain or trust to well-deservers. I finde all Law-books full of penalties, but little published concerning re∣wards: whether it be, 1. Because good men are scarce: Or, 7. Because States finde it more profitable and cheap, to restrain by fear, then encourage by reward, because Vertue is it selfe a re∣ward

to the good and wise. Or, 3. Because Princes and Sove∣raign States think it best to keep the liberty in their own breasts to reward, that it may appear more free, that it may more bind, that penalties may seem only to flow from the Lawes, and re∣wards from Bounty. But both are necessary.

1.* 1.12 There must be a zeal of justice against publick demerits. It was an Aphorisme of Lewis the 12^th of France, That a Prince who punisheth not a crime where he may doe it, is no lesse guil∣ty then he that perpetrated it. The guilty must be condemned, though it be done (as Bias professed of himself) weeping. To which that of Solomon answereth, Prov. 20.8. A King that sitteth on the throne of judgement, scattereth away all evill with his eyes. The eyes of Justice as lovely and as pleasant as they are, are yet red fierie eyes towards them that deserve ill; for God set up Magistracy to be a terrour to evill doers, and that as the Apostle speaks, Rom. 13. he should not bear the Sword in vain. But I con∣fesse, that it is not so proper for a Preacher of the Gospel of Christs Kingdom of peace, to call for the drawing of the Sword; but the people from all parts of the Country, who have bin plun∣dered, wasted, oppressed, doe, and may cry aloud, Justice, Justice, as they have done also formerly with good successe. But it is enough to have given an intimation. Verbum sapienti sat est.

2.* 1.13 Rewards are also to be thought on. Honour bestowed upon unworthy men is made cheap and despised. When Flavius a free-man was without merit made an Aedile, the Patricians and Nobles cast off their Ensignes of their orders with indignation. You have been sensible in some of your Votes who hath been faulty in this, even unto prodigality. But the wiser of the Hea∣then were tender even of the very honour of punishments. You know the custome which they had at Athens of banishing brave men by Ostracisme, when by reason of their power or the reputa∣tion of their vertue, the City had reason, or seemed to have rea∣son to fear them, so that the very banishment. of these men was to their honour. This custome was abrogated on this occasion, when one Hyperbolus an infamous and vile person was so banish∣ed. But I speak to them who are able to judge of merits, and are just in the owning of them. It is indeed the observation of poli∣ticall men, that weak and jealous Princes, and corrupt and suspi∣tious

Times, cannot endure the lustre of Reputation in others, which themselves want. Hence Domitian sought to ruine all that were brave and well esteemed. But you have so much lustre in regard of your publike ingagement, your diligence wisdome and faithfulnesse in it, that you need not to fear, to honour and reward others, who are the servants of your just and honourable commands.

But it is time I proceed to the second thing that I proposed, * 1.14 The proof of this point which we have in hand. And it may be made good, that Justice, (that publike justice which we have de∣scribed) is the foundation of the publike welfare;

1. By the direct evidences of other Scriptures.

2. By some particular Reasons.

3. By an illustration from the contrary.

1. * 1.15 The Scriptures are clear in the proof of it. If we had but that one Text, Prov. 14.34. it were enough, a Text worthy to be written upon the dore of a Parliament-House in letters of gold, Righteousnesse exalteth a Nation, but sinne (the sin of in∣justice he means) is a reproach to any people. As that other to be written over the Kings State, in the House of Peers, Prov. 16.12. The Throne is established by righteousnesse. But I adde also two other Aphorismes of that wise King, Prov. 4.18. The path of the just is as the shining light, that shineth more and more unto the perfect day, Prov. 12.7. The wicked are overthrown and are not: but the house of the righteous shall stand. I may adde those expressions of the Prophet Isaiah, Is. 54.14. In righteous∣nesse shalt thou be established: thou shalt be farre from oppression, for thou shalt not fear: and from terrour, for it shall not come near thee. And Is. 33.15.16. He that walketh righteously, and speaketh uprightly, he that despiseth the gain of oppressions, that shaketh hie hands from holding of bribes, that stoppeth his ears from hearing of bloud, and shutteth his eyes from seeing evill: He shall dwell on high, his place of defence shall be the munition of rocks, bread shall be given him, his waters shall be sure. I shall conclude these testimonies with that application which is made in the Pro∣phet Jeremiah, unto Shallum, Jer. 22.15, 16. Shalt thou reign because thou closest thy self in Cedar? Did not thy father eate and drink, and doe judgement and justice, and then it was well

with him? He judged the cause of the poor and needy, then it was well with him.

2.* 1.16 But besides these direct evidences, we may see the truth of the point, in some particular grounds of it. I will instance in four of them.

1.* 1.17 Justice is the foundation of welfare, because it maketh men and States acceptable to God on whose pleasure, we do all ac∣knowledge, that publike welfare depends. He it is, who hath wisdome and might, as Daniel tells the great King, Dan. 2.20, 21. He changeth the times and the seasons, he removeth Kings, and set∣teth up Kings. This great God that rules the Nations, takes a spe∣ciall care for them that are just: of which we have an antient ex∣ample, Gen. 7.1. where God saith unto Noah, Come thou and all thy house into the Arke, for thee have I seen righteous before me in this generation. And the Prophet Esaiah gives another notable example, of one to whose posterity God subdued the people of Canaan, Es. 41.2. He raised up the righteous man (meaning A∣braham) from the East, called him to his foct, gave the Nations be∣fore him, (understand it of his posterity,) and made him Ruler over Kings: he gave them as the dust to his sword, and as driven stubble to his bow. So true is that of the Apostle, which hitheto may be applyed, Rom. 14.17, 18. The Kingdom of God is inrigh∣teousnesse and peace; he that in these things serveth Christ, is accep∣table to God, and approved of men.

2.* 1.18 Publike prosperity is nursed up by peace, and peace is pro∣cured and preserved by Justice: according to that of the Psalmist, Psal. 85.10. Righteousnesse and peace have kissed each other. And in another Psalm, Psal. 72.2. The mountains shall bring peace to the people, and the little hills by righteousnesse. Are there any as∣saults against the setled peace? Justice it is that fortifies against them. The righteous shall hold on his way, and he that hath clean hands shall be stronger and stronger, Job. 17.9. Doth any side lye open to danger? Justice doth surround us. Thou Lord wilt blesse the righteous (saith David, Psal. 5.12.) with favour wilt thou com∣passe him as with a sheild. Is there any thing that may annoy, like∣ly to come in by the back dore? Justice also keeps that. For which the Prophet is expresse, Esa. 58.8. Thy righteousnesse shall go before thee, the glory of the Lord shall be thy Rere-ward; or as

the Margin there hath well rendred it according to the Hebrew, It shall gather thee up, So to bring thee off safely. In a word, what doth more threaten the publike quiet, then a publike dis∣content by reason of oppressions? when as it is, Esa. 5.7. The Lord looks for judgment, but behold oppression; for righteousnesse, but behold a cry. But that very Text doth intimate the safety of a State, where there is no oppression, but judgment and righteous∣nesse, there is no cry, no discontent.

3. * 1.19 The quiet management of Authority and Power is maintain∣ed by Reputation; how else should such huge vaste Bodies of people, be led and ruled by a few? But Justice it is that gives and keeps up Reputation and an Awe in the differing minds of multitudes. This is it that steales the hearts of men. That Ambitious young Prince, Absalom, knew that it was the most taking argument, when he had a designe to transferre the government from the old King upon himself, O (said he) that I were made Judge in the Land, that every man which had any suite or cause, might come un∣to me, and I would doe him Justice! 2 Sam. 15.4. And it is said in the sixth verse, So Absalom stole the hearts of the men of Israel. For as in the place before mentioned, Rom. 14.17, 18. He that doth this, is not only acceptable to God, but approved of men. It is among the highest blessings which God promiseth to a reform∣ed State, when he hath purged away the drosse, and taken away all the tinne; when he hath restored the Judges as at the first, and the Councellors as at the beginning, that then they shall have the reputation of being a just State, Es. 1.26. Thou shalt be cal∣led, The City of righteousnesse, The faithfull City. And it is pre∣served also by the same means; for saith Solomon, Prev. 10.7. The memory of the just is blessed.

4. * 1.20 A Kingdom is a combination of families; and they are built up, and kept together by just dealing. The wise King had observed it, Prov. 20.7. The just man walketh in his intergrity, his children are blessed after him. And in another place, Prov. 3.33. The curse of the Lord is in the house of the wicked: but he blesseth the habitation of the just. To this purpose we have a rich and sure promise, Es. 32.17, 18, 19. The work of righteousnesse shall be peace, and the effect of righteousnesse quietnesse and assurance for ever. And my people shall dwell in a peaceable habitation, and

in sure dwellings, and in quiet resting places: when it shal hayle, coming down on the forrest; and the City shall be low in a low place. Nay, and beyond this, sometimes a few families, yea a few persons that are righteous, are the publike security. Abraham knew that it was farre from God to slay the righteous with the wicked: and God confirms him by his word, If I find in Sodom, fifty righteous within the City, then I will spare all the place for their sakes. Gen. 18.26. He comes, v. 28. to forty sive, v. 29. to forty, v. 30. to thirty, v. 31. to twenty, v. 32. to ten. Then Abra∣ham could go no lower. But God doth, in the case of Jerusalem, even to one, Jer. 5.1. See, if yee can find a man, if there be any that executeth judgement, that seeketh the truth, and I will par∣don it.

3. * 1.21 There is yet one other proof which I shall offer of this point, namely the illustration of it from the contrary, That In∣justice undermines the publike prosperity, and makes a State vile and weak. For the confirmation of this, among many Scriptures that might be alledged, I would commend the serious reading of that whole period, Jer. 22. from v. 1. to v. 10. which I shall spare to recite; It is the Prophets grave and wholsome application of himself in the Lords name, to the King of Judah and his Prin∣ces. Only give me leave to make use of one passage of the Psalmist's, Psal. 75.2, 3. When I shall receive the Congregation, I will judge uprightly. The earth and all the Inhabitants thereof are dissolved: I bear up the pillars of it. I know not whether David made this Psalm, but the speech is very like his, and it was a Prince∣like and just resolution what course to take, when he should re∣ceive the government, of which he had the expectation; and the times he describes were much like the times of Saul, when All was dissolved, or, as it is in the Hebrew, Melted. Without Justice all things melt, and fall asunder. The Similitude is from the melt∣ing of things heterogeneous, as when little sticks, straws, feathers, are frozen up together with the water into one Cake of Ice, when it melts, they all are loosened from each other, and go their severall wayes: as a mixt body also made up of lead, tin, silver, &c. But that which is homogeneous though it be loosened, is not dissolved, as gold when it is melted, all the parts still are gold. But a State is a mixt body, when

it is melted, and the bands loosened, it is lost: the members of it are made unserviceable and to one another a burthen: All this disorder is brought in by injustice. Nothing ruines a people sooner. The Macedonian Empire had a speedy erection, but it had also a very speedy dissolution; and Pausanias by a naturall light could discern the cause of it, Because the foundation of it was said in Perjurie. We have seen the Palace, or the Tower rather of Justice, a strong built and steddy fabrick. But the City of Vio∣lence, as one hath described it to us, is nothing but a heap of ruines, cemented with blood; a place where Earth-quakes and out-ragious winds are very frequent: where the water is poysonous, the air in∣fectious: the inhabitants clothed in the skins of Lyons, Wolves, Ty∣gers, Foxes, or in the spotted skins of Panthers. He tells us plea∣santly that some of them being dissected were found to have two hearts, whereby a Judgment might be made of all the rest of the Inhabitants. Nothing worshipt there, but those tria numina, ho∣nour, gain, and lust. The Trade they drive, only Boxes of Smoak, Vizards, counterfeit ware, or poysons, racks, halters, or false Evi∣dences, pretended Patents, &c. He tells us also, that about the houses were heard nothing but Ravens and shreich-Owles; and in the streets were observed divers standing pooles, filled up with the tears of poor widowes, young wronged Orphan's, and poor men oppressed by the rich and mighty.

But this confused building cannot stand. Such a structure weighs down it self; and all the Pillars upon which it is propped, are rotten.

May you please now after you have seen the beauty and strength of those seven Pillars supporting the Palace of Justice, to take a short view of those unfound props of the ruinous building of Injustice.

1.* 1.22 One is, That principle of worldly yea and divellish wisdom, that I may borrow a Character from the Apostle James, which is this: That a man should doe all for himself, and make his own In∣terest the god whom he serves. This is the Trojan horse that being let into the world, bears in the belly of it fire, sword, facriledge, plunder, desolation. That man that serves himself, cares not to ruine all the world besides. Self-love, when it overflowes its chan∣nell, overthrowes all things that stand in its way, and bears down

all respects of duty, honesty, and relation. These men are they that turn the world upside down. We have known such men make no conscience to sacrifice the blood of such as have served them with the greatest devotion and passion, upon the Altar of self-Interesse.

2.* 1.23 Another, is this principle. Namely, That it is best, easiest, and safest, for men to govern themselves by fiction, because there are few wise men who will attend those drifts, but the greater part of people, such as cannot discover those masqueries, and are willing to be deceived. But we that beleeve the Scriptures, know what an unsound bottome this is, where we learn, that 'tis most safe to be sincere, and that the honest man is upon the surest tearms for his standing: for as for them, who as the Prophet speaks, Esa. 15.16. Seek deep to hide their councell, and whose works are in the dark, and say, Who seeth us? and, Who knoweth us? Surely their turning of things upside down, shall be esteemed as the Potters clay. And that memorable sentence of Solomons, Prov. 26.27. is an absolute truth; Who so diggeth a pit, shall fall therein: and he that rolleth a stone, it will return upon him.

3.* 1.24 A third, is this principle. That it is good to reign like Lions, to keep them down whom you have once got under, to pursue all ad∣vantages, and never to be reconciled, or to forgive. Truly a very desperate maxime of such as doe endeavour even to eternise their revenge, as if they had taken such an Oath as Hanibals father gave him when he was young, never to be at peace with the Romans. Some there are that take even a dying pleasure in re∣venge. I have read a very remarkable story to this purpose in Zonaras, of one of the Greek Emperours the inhumane Theo∣philus, who having a prime and eminent man of a party contrary to him, then in his power, one Theophobus, when he perceived he could not live, for the approaches of death were now upon him, being loth to let him survive him, he sent for the head of his prisoner, and taking pleasure with his eyes now almost setled by death to behold it, with his trembling weak arme he takes and handles that pale bloody head, and wraps his fingers in the locks of it, and with a triumphing de∣light speaks to it, 'Tis true, I shall be no longer Theophilus, nor art thou any more Theophobus. And often repeating over these

words, his last words, his revengfull angry unquiet soul expired, and with a bloody smile he died. But I hope I speak to no men that are of such a Character. Let that one only place be remem∣bred instead of many, Jam. 2.13. He shall have judgment without mercy, that hath shewed no mercy.

4.* 1.25 A fourth Pillar, (and I will present to your view no more,) is this principle. That it is wisdome to take care that we be well here, and to venture for hereafter; seeing that we cannot be mi∣serable when we are no more. Ah wretched Atheists, how is it possible that you can resist the contrary testimony of your own breasts within you, the working of your own Consciences? But we who know and beleeve, that respect to eternity is the great∣est wisdome, need not be informed of the unsoundnesse of this bottom. And being unwilling to detain you any longer upon such an heap, for as it is not safe to walk among ruines, so the ve∣ry thinking upon these principles may be dangerous, some haply may stumble, or some may get dust in their eyes, I doe therefore hasten out of this discourse, that I may passe on to the Ʋse and Application of the point.

Ʋse.* 1.26 Honourable and beloved, I have presented Justice to you, a Virgin Princesse, but in a plain dresse that nothing might commend her to you, so much as her own native beauty and lustre, only with this advantage I have presented her, that you might see the hand-maids of her family, and I have set by her the unpleasing and unsightly face of Injurie or Violence, as a spot to commend her whitenesse; I have no designe upon the point, but this one to perswade you to love her. Justice, Justice shalt thou follow, &c. Let me speak to this.

1.* 1.27 In generall, in the words of the Prophet, Hos. 10.12. Sowe to your selves in righteousnesse, reap in mercy. Consider the nota∣ble patterns that are before you in the Scripture. Among many others I would commend two. The example of Job cap. 29. He delivered the poor that cryed, the fatherlesse, and him that had none to help him; he caused the widowes heart to sing for joy; He put on righteousnesse, and it clothed him, and his judgment was as a Robe and a Diadem: He was eyes to the blind, and feet to the lame: A father to the poor, and the cause that he knew not, he searched out: He brake the jawes of the wicked,

and pluket the spoyl out of his teeth. And the example of Nehemiah, cap. 5. Hee being the Kings Commissioner or the Tirshatha, as hee is called according to the Persian Language, Ezra 2.63. when a great cry of the people and their wives came unto him by reason of oppressours, hee was moved with it, (Nehem. 5.6.) and having advised with himselfe, hee improves his authoritie for their reliefe, rebuking even the Nobles with much courage, ver. 7, 8, 9. and gives not over till hee had purchased the content of the poor who were wrong∣ed by the rich and potent men. Besides his great equity and condescension mentioned, vers. 14, 15, 16, 17, 18. Write after such faire copies: I might abound in examples. Let Justice set the bounds to your power, as Pompey answered to Phra∣artes the King of Parthia, who desiring by his Ambassadors whom hee sent to the Roman Generall, That Euphrates might be made the period of the Roman Empire: Hee replyed, That neither Seas nor Mountains, but Justice onely should set a Terme to them; and though they had power, yet they would goe no farther then justly they might goe. And let Justice have influence upon your publick Councels: Nothing is more lovely to my soule then the power of Christs grace manife∣sted in the lives of Christians; yet I cannot but commend that naturall honesty planted in the mindes of the wiser and braver Heathens: It is related in Plutarch, That in the midst of some great streights wherein Athens then was, Themistocles said hee had somewhat wherein to give his o∣pinion for the behoofe of the State, but that hee thought not fit to deliver himselfe publickly: The City appointed Aristides, a man in whom they might repose the greatest trust, to heare him, and as hee should think fit, to give an account of it: When hee came to make his report, hee told them, That the advice of Themistocles was indeed ve∣ry profitable, but not honest: Whereupon the People would not so much as hear it. I need not make application of these Stories to such wise men. In stead of enlarging this gene∣rall Exhortation, let mee pray, and let us together pray in the words of the Prophet, Isa. 45.8. Drop down, yee heavens from above, and let the skies powr downs righteousnesse, let the

earth open, and let them bring forth salvation, and let righteousness spring up together.

Secondly, * 1.28 I descend to some particulars:

1. * 1.29 Be just unto God your Deliverer, who hath crowned your indeavours with all those successes which in the begin∣ning of my Sermon I mentioned according to your Order for the duty of the day. Put all your strength to this Cause: Settle Religion with your first care. I spare to be particular, because you have a godly and learned Assembly to advise you.

2.* 1.30 Be just to your publick promises, to the Nationall Cove∣nant into which you have solemnly entred, in which you have lifted up your hands to the High God. I know that many come hither to these Sermons, to gather up angry passages from the Preachers before you: there is a generation of ill-affected men that would have it so. But I have nothing wherein to chide, nor if I had, were this a day for it; This day is made up of no∣thing but joyes.

3. * 1.31 Be just to the Common-wealth:

1. Preserve the publick Liberty (the inheritance of the peo∣ple of the Land) so farre as honestly you may. Your Ance∣stours, who sate under that roof where you daily sit, purchased the Magna Charta, and you preserve their memory with ho∣nour: We owe to your Time The Petition of Right, and divers other Relaxations, and for them Posterity will honour your memory.

2. * 1.32 Preferre the publick Interesse: Be willing to be rather nothing in reputation, then that the Nation should lose hers. The brave Policratidas of Lacedemon who was sent to the enemy with some others, and having made some Propositions, being demanded if they came privately, or were sent; hee answered, Si impetramus, publicè Sin minùs, privatim. If wee obtaine, wee were sent; if otherwise, we onely came. Let mee add, Build up the house of the Kingdome, rather then ciele your owne: Set up no private houses upon the Common waste: Hearken not to the inticements of opportunity to doe wrong. Frederick the Emperour educated in his Court the young La∣dislaus, the infant-King of Hungarie and Bohemia; some that

were about him perswaded him to lay hold on that advan∣tage to joyn those two Kingdomes to his; But said hee, Quid ergo, Divitem potius, quàm justum Regem vulcis? What? Would you rather have a rich King, then a just one? Imply∣ing, that they must also expect the same from him in dealing with them, rather to fill his coffers out of their estates, then to yeeld them the benefit of just administrations. Nothing good can bee expected from a man that is onely good to himself.

3.* 1.33 Be carefull of the succeeding times, to secure the peace of them. Admit them not to trust, who have betrayed the Publick trust: Put not the Common-wealth into their hands, who have deceived or opprest it. Suffer mee to apply my self (as I am wont) by a Storie: There was one Septimius Ara∣binus, a man very infamous for many oppressions, who being acquitted under Heliogabalus, and re-admitted into the Se∣nate, (the great Parliament of Rome) when upon the choice of Alexander Severus to the Empire, the Senators entertained him with a publick Salutation and Congratulations, hee espy∣ing Arabinus among them, cryed out, O numina? Arabinus non solùm vivit, sed in Senatum venit. Ah, what times are these? What doe I see? Arabinus not onely lives, but sits in Senate also. Through a just indignation hee would not endure to see him.

4.* 1.34 I have yet one particular more to exhort you unto: Be just to your friends.

1. * 1.35 To the Ministers who are godly, zealous, and consci∣onable in their function: Suffer them not to be exposed to contempt, or want; both of which are the designes of such as are enemies to the honour and successe of your present Coun∣cels. And I the rather speak of the later, because of the Petition which a few dayes since came unto your hands, but (to the praise of your Equity and Wisedome) not enter∣tained.

2. * 1.36 To the faithfull and honest party of the Land, who have spent their estates, lost their livelihoods, ventured upon the frownes of their Prince, to serve the Publick and You, with all sincerity and diligence. Let not enemies eat their bread, or

take their trade out of their hands. Reward them, cherish them employ them. It was a wise and just provision which wee find in Plato, in his sixth Book De Legibus: No man that serves the Publick, must suffer in his private estate, but care is to be had of him.

3. * 1.37 To our Brethren of Scotland, who are your friends by many obligations: Be just in what is due to them in the agree∣ment. I pretend not to the knowledge of any thing in this matter, beyond what you are pleased to let every man know in publick Instruments and Scripts, and think it enough onely to have intimated this among other Exhortations.

And now upon the whole, * 1.38 what shall I say by way of enforce∣ment of this point? What Motives shall I need to use?

1. * 1.39 Hereby ye shall be kept safe from reproach: for righte∣ousnesse is a brest plate, Ephes. 6.14. yea, you shall be clothed with honour. I proposed the 29. Chapter of Job as an example: see also in the same place the reward of his integrity. Hee was so respected, that when hee went out to the gate (of judgement,) the young men saw him, and hid themselves, and the aged arose, and stood up: The Princes refrained talking, and laid their hand on their mouth: The Nobles held their peace, and their tongue cleaved to the roof of their mouth. When the ear heard him, it blessed him, and when the eye saw him, it gave witnesse to him: (as when the Oratour in Athens was declaming in praise of Ju∣stice, all the eyes of the people were instantly fastned upon A∣ristides, who sate among the Auditors:) It followes, vers. 21, 22, 23. Ʋnto him men gave ear, and waited, and kept silence at his Councell: After his words they spake not again, and his speech dropped upon them: They waited for him as the rain, and opened their mouth wide as for the later rain.

2. * 1.40 Hereby yee shall be kept safe from attempts. The righ∣teous may be as bold as a Lion: Hee needs not fear any thing, that fears onely to be corrupt. Some men talk of the Constel∣lations, and what the Heavens threaten; But the Starres are no enemies to just men. It was a conceit which much pleased mee, when I observed it among the Symbols which I formerly mentioned, of Cosmus the first, Duke of Tuscany: his device was, A Diana with a Serpent at her foot, (the meaning seems to

be, Purenesse of conversation walking with wisedome) Shee held in her hand the figure of the Constellation of Capricorn (which it seems was the Signe under which he was born, and as the A∣strologers would perswade him, threatned some evill to him,) The word was, Integer vitae, scelerísque purus: Implying, that hee that is wise and just needs not stand in doubt of any thing. It is the most assured protection to be honest, and the most quick-sighted providence to have a sincere eye to God. Many great fishes that tumble in the waves, and devoure the shoales of the lesser fish, notwithstanding their strength and quick eyes, doe many times crush themselves against the rocks, and perish. But the Naturalists tell us of one fish, which they call the Ʋranoscope, which hath but one eye, and that in a verticall point, on the top of the head, directly upward: by which it yet avoids all rocks and dangers. 'Tis much better to have but one eye, so it be to heaven, in a sincere respect to justice, then two of the best and sharpest eyes of corrupt and worldly po∣licie.

3. * 1.41 Let mee take another Motive from the day, a Day of Thanksgiving: Wee are met together to offer our praises unto God, and we have a large field of matter, Ten severall mer∣cies that I have mentioned in your first, and in your additionall Order. Wee have reason to be joyfull, and you have done well to appoint a Feast, and a solemn Assembly. But let mee tell you, that the dispensing of justice is a more acceptable service to God, then a publick Thanksgiving. To which purpose let mee onely commend unto you that place of the Prophet, A∣mos 5.21, 22, 23, 24. I hate, I despise your Feast-dayes, and I will not smell (speaking of the Sacrifices that were offered) in your solemn Assemblies. Though yee offer me burnt-offerings, and your meat-offerings, I will not accept them, neither will I regard the peace-offerings of your fat beasts. Take thou away from mee the noyse of thy songs: For I will not hear the melody of thy viols. But let judgement run down (or roul) as waters, and righteousnesse as a mighty stream.

4. * 1.42 Lastly, I will make bold to add this, that if any man be guilty, and his conscience come once to be opened and convin∣ced of injustice, that mans soul will tremble; which effect Pauls

discourse had upon Felix: the Text saith, Acts 24.25. As hee reasoned of righteousnesse, temperance, and judgement to come, Fe∣lix trembled. For it seems his own sin came to his remembrance.

I have now delivered unto you that which was in my thoughts, and in my vowes. For if I were to give a present ac∣count unto God, what I had made choice of to speak, having an opportunity to speak to the high Court of the Parliament of England; I would say, I had preached to them of righteousness and equity. And for you Honourable and Renowned, I know no∣thing more proper: I have read of an old Councellour of France, who having spent many yeers of service in the Court, desiring to retire himselfe into the Countrey to enjoy the privacie that was fit for his age, and having obtained leave, before he went, the King his Master required him to set down and leave some advices of Government behind him: hee being unwilling, and out of his modest opinion of himselfe declining it, the King would not be denied, but left with him pen and ink, and a sheet of paper: Hee being alone, after some thoughts, wrote in fair legible Characters on the top of the sheet MODƲS, and toward the middle of it also MODƲS, and at the bot∣tome of the sheet, in like-manner MODƲS, nothing but Modus, Modus, Modus, and so wrapt it up, and delivered it to the King; meaning, that the best councell hee could give, was, that hee should keep a Temper in all things. If I were thought worthy to offer an advice to so learned and wise a Body, I would write on the top of my leafe Justice, in the mid∣dle Justice, and at the bottome Justice: According to my Text, in the reading of it which I have preferred, Justice, Justice, thou shalt follow, &c.

Honoured Fathers, Renowned Patriots, I have done, when I have onely summed my Discourse in a few words: Be just,

1. To your Covenant, in which yee are solemnly ingaged.

2. To the publick interesse, the honour and prosperity of the Nation.

3. To the Distinguishing principles of Protestancy, which you know, but I have not time to mention.

4. To the Ministers that have assisted with advice, with prayer, with much zeal.

5. To our Brethren, and to the honest partie of the Land, who have faithfully served you, and suffered much for you.

Then,

1. You shall live, comfortably, and in our hearts; yea, and hereafter in Story.

2. You shall possesse and inherit your good land.

3. You shall rejoyce in the firm and pleasant amity of your neighbour Kingdome.

4. Your enemies shall lie unto you, and lick the dust.

5. Rome shall shake, and that Antichrist shall become a trem∣bling prophet to himselfe of his own approaching ruine. Ju∣stice, Justice shalt thou follow, that thou mayest live, and inherit the Land, &c.

FINIS.

Notes

• * 1.1

  The Text o∣pened.
• * 1.2

  The Doctr.
• * 1.3

  1. The explicati∣on of the point.
• * 1.4

  1. Pillar, Reli∣gion.
• * 1.5

  2. Pill. Impartia∣lity.
• * 1.6

  3. Pill. The rule of passions.
• * 1.7

  4. Pill. Delibera∣tion.
• * 1.8

  5. Pill. The love of Truth.
• * 1.9

  6. Pill. Incor∣ruptnesse.
• * 1.10

  7. Pill. Sobriety.
• * 1.11

  Acts of Justice.
• * 1.12

  1. Punishments.
• * 1.13

  2. Rewards.
• * 1.14

  2. The proof of the point.
• * 1.15

  1. By the Script.
• * 1.16

  2. By Reasons.
• * 1.17

  1. Because Justice makes acceptable to God.
• * 1.18

  2. Because Justice is the Nurse of Peace.
• * 1.19

  3. Because Justice maintains Repu∣tation.
• * 1.20

  4. Because Justice builds up families
• * 1.21

  3. By the contra∣ry, That Injustice ruines a State.
• * 1.22

  1. For a man to live to himself, an unsound prin∣ciple.
• * 1.23

  2. To live by fiction, anunfound principle.
• * 1.24

  3. To pursue re∣venge, an unsound principle.
• * 1.25

  4. To be wise for this life only, an unsound prin∣ciple.
• * 1.26

  3. The Applica∣tion.
• * 1.27

  1. A generall ex∣hortation to Justice.
• * 1.28

  2. Particular Ex∣hortations.
• * 1.29

  1. To be iust to God.
• * 1.30

  〈…〉〈…〉 to 〈…〉〈…〉.
• * 1.31

  3. To be just to the Common∣wealth. 1. In preserving the liberty.
• * 1.32

  2. In preferring the publick inter∣esse.
• * 1.33

  3. In securing the future peace.
• * 1.34

  4. To be just to friends.
• * 1.35

  1. To Ministers.
• * 1.36

  2. To the honest party.
• * 1.37

  3. To the Scots.
• * 1.38

  Motives of the Use.
• * 1.39

  1. Justice saves from Reproach.
• * 1.40

  2. Justice forti∣fies against at∣tempts.
• * 1.41

  3. Justice better then a Thanks∣giving.
• * 1.42

  4. The neglect of justice will make the soul tremble.