THE SHIELDS OF THE EARTH. A SERMON PREACHED BEFORE THE REVEREND Judges, Sir RICHARD HUTTEN and Sir GEORGE CROOK, at the Assizes holden at North-hampton: February 25. 1634. By EDWARD REYNOLDS, Rector of the Church of Braunston in North-hampton Shire. LONDON, Imprinted by Felix Kyngston, for Robert Bostock, and are to be sold at his shop in Paul's Churchyard at the sign of the Kings-head, 1636. PSAL. 47. 9 The Shields of the Earth belong unto God: He is Greatly exalted. THe Psalm is a Psalm of shouting and triumph at the proclaiming of a King. At which solemnity the use of the people hath been to clap their hands, 1 Reg. 1. 39 to sound the trumpets, 2 Reg. 11. 12. and with united acclamations to profess both their joy and their subjection. The Gentiles are here called upon unto this duty and triumph of obedience, vers. 1. 6. and great reason for it, in two respects. 1. So great is the King, who is here proclaimed, as that he is able to make all his subjects, Kings too. He chooseth the excellency of jacob for their inheritance, vers. 4. And that was the Primogeniture and right of Government, Gen. 49. 3, 4. 10. 2. So Great a King he is beside, as that he is able to subdue all the Princes of the earth to his obedience, and make them gather together, or resort unto him, which is a phrase expressing subjection, Gen. 49. 10. Host 1. 11. But you will say, Is it then so strange a thing for one Prince to conquer another? No, the greatness of Christ's Kingdom is this; Zach. 4. 6. That Princes do voluntarily become his Subjects, not by might compelling them, but by his Spirit persuading them; Not by Arms, but by Arguments, not by Conquest, but by Conviction: The princes, the Voluntaries of the people are gathered together; that is, are become obedient to the God of Abraham. But how come Princes to be so flexible to terms of subjection? How come they to be willing, nay, ambitious to stoop to another Sceptre? How come the Grandees of the world to be caught by fishermen, and young Lions to be led by a little child, Isai. 11 6. as the Prophet speaks? The reason of that follows in my Text, The Shields of the Earth belong to God, and when he will be pleased to exalt himself, he can easily subdue and persuade them. Few there are of those whom I have looked into, who retaining the original word, Shields, do not understand it in the same sense with the first word of the verse, Princes. Calvin, I confess, and from him some others, though approving this exposition as consonant to the scope of the Text, do yet understand it in Abstracto. The Protection of the earth is of the Lord. Or, the Lord is the Shields, that is, the manifold Protection of the earth. And so much do I honour the judgement of that most learned Interpreter, that as he acknowledgeth the other exposition to be consonant to the Text, so I shall not altogether neglect his; but take both the Abstract and Concrete together, the Protection, and the Protectors, the Office, and the Persons protecting the Earth belong all to God. But because I find, 1. The learned Lexicographers in the Hebrew tongue, Pagnin and Shindler, both noting out this place in special, where Princes and Magistrates are called Shields. 2. The learned Expositors, Bucer, Melancthon, Musculus, Illyrious, Tirinus, Muis, with the Hebrew Doctors, Aben Ezra and Kimchi taking the word here to note Princes. 3. Because I find the harmony of the Scriptures, making way, and giving full allowance to this exposition, Host 4. 8. where Rulers are expressly called by the name of Shields; I shall, I hope, with clear satisfaction to better judgements choose chiefly to insist on that sense, as being in all confessions very pertinent to the scope of the Text, and most suitable to the business of the Time. Here than we have the Rulers of the Earth set forth by a double relation. The one upward, they are Scuta Deo, they belong to God: The other downward, they are Scuta Terrae, the Shields of the earth; and both these noting two things, their Dignity, and their Duty. They belong to God, it is their honour that he hath Sealed them; they belong to God, it is their duty to be subject to him. They are the Shields of the earth, it is their Honour that they are above others; they are the Shields of the Earth, it is their duty to protect others. And surely great reason they should do their duty, when they have honour and dignity of their own to encourage and to support them in it. But there is a further reason than that in the Text, namely the Honour of God: for when the Rulers of the people do not only by the sacredness of their persons, but by the holiness of their lives belong to God; when they are above the people, not in honour only, to overtop them, but in love and righteousness to protect them▪ too, then, never more vehementer exaltatur, the God of Israel is highly exalted. This then is the sum of the words. A twofold Dignity, a twofold Duty, and Gods honour the end and ground of all. Of all which by God's gracious assistance, with due respect to the time and your great business. And first of their relation Upward, They belong to God, their office to God, their persons to God. 1. Their Office, the Protection of the Earth belongs to God. The earth is the Lords, and the fullness thereof, and all the Princes in the world are but his Deputles and Vicegerents, He the Supreme and the main Protector. It is not in man, he that runneth, nor he that willeth, but mercy comes from God, Rom. 9 16. It is not in the Church, he that planteth, or he that watereth, but the increase comes from God, 1 Cor. 3. 7. It is not in the battle, the horse or the rider, but safety comes from God, Prov. 21. 31. It is not in the State, the wise man, nor the rich man, nor the mighty man, but judgement and kindness come from God, jer. 9 23. In matters of judicature, He the Lawgiver to rule the cause, jam. 4. 12. He the judge to hear it, Psal. 50. 6. He the pleader to argue it, Psal. 35. 1. He the witness to confirm it, Mal. 3. 5. He the King to determine and overrule it, and all to the purposes of safety and Protection. The Lord is our judge, the Lord is our Lawgiver, the Lord is our King, he will save us, Isai. 33. 22. O Israel thou hast destroyed thyself, but in me is thy help, I will be thy King, Host 13. 10. It is the devil's style to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Accuser, it is Christ's, to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Advocate and Comforter. It is the devil's work to be Abaddon, a Destroyer, it is Christ's to be Goel, a Redeemer. When it comes to punishing and pulling down, than he calls it Opus alienum, a work strange unto him, jer. 28. 21. He is not willing to afflict, it comes not from his heart, Lam. 3. 33. But when he is to build up, to protect, to show mercy, to be a Shield of the earth, than he delighteth in that, Mic. 7. 18. You see the Protection of the Earth belongs to God. 1. By his Providence, he supporteth it, the same virtue being required to conserve the world which was to create it. 2. By his Ordinance, he setteth up and establisheth those Orders of Government which are to administer it. 3. By his Assistance and benediction, he encourageth and prospereth the just and honourable endeavours of those that are dispensers of Peace and justice.. Lastly, By the powerful restraint of his Law, over the consciences of evil men, by the sweet influence of his Grace on the souls of good men, by planting an awful reverence, towards Authority, in the minds of all men, by his secret and wonderful wisdom tempering and reducing the various events and contingencies in the world, to his own merciful ends of peace. By these and the like powerful operations, are Churches and Commonwealths marvellously protected, amidst so many machinations of Satan, so many mutinous and turbulent affections of men, so many jealousies, and antipathies of States, so many principles of commotion and dissolution, as a piece of rich and beautiful Arrasse is curiously wrought out of the mixture of various and contrary colours. That every one which looketh on may say, Verily He must needs be a God which judgeth the Earth. O Therefore let us all learn to rest upon this Protection, not to trust in our own counsels, purses, policies, and machinations, The Name of the Lord is the only strong Tower, for persons or States to fly unto. Without this, walls of sea, and towers of munition, mines of India, and horses of Egypt, mountains of brass, and men of Iron would do no service, afford no succour or help at all. All the defences of men, without God, are but a shadow. Their Defence, their shadow is departed from them. Numb. 14. 9 Thus their office belongs to God. Next, their persons, they belong to God too. His own they are, and so he calls them. Touch not mine Anointed, Psal. 105. 16. And his they are diverse ways. 1. By a singular and more special Propriety. Other things belong so to God, as that men also under him, and by subordinate interest and indulgence from him, have a right over them too. Psal. 24. 1. The Earth is the Lords, Psal. 115. 16. and the fullness thereof, but he hath given it to the children of men. The beasts of the forest, Psal. 50. 10. and cattle on a thousand mountains all his, Gen. 1. 28. but he hath subjected them all to man. It is not so here. Princes do so belong to God, as that he holdeth all the propriety solely in himself, transferreth it not upon any other. Tertul. Apolog. cap. 30. 33, 34. A Deo secundi, post Deum primi, soli Deo subjecti, saith Tertullian. There is not a man between them and God, but he only that is man and God: Every soul must be subject, therefore no soul is above them, Rom. 13. 1. 2 His by Unction, by the Royal character and sacred signature, wherewith he hath marked them for himself, by his own Dixi, the Word of God which came unto them, as our Saviour speaks, john 10. 35. Ind potestas unde & spiritus, Tertul. Apolog. Iren. lib. 5. c. 24. So Tertullian, Aug. de Civ. Dei lib. 4. cap. 33. & lib. 5. cap. 1. 21. and an Ancienter than he, Cujus jussu homines, eius iussu reges. So Irenaeus, Rom. 13. 1. and an Ancienter than he, the Powers that are, Dan. 2. 37. are of God. So Saint Paul: and yet further, The God of heaven hath given thee a kingdom, so Daniel. And if you will yet go to the Ancientest of all, By me King's reign. So God himself, Prov. 8. 16. Cyrus' an Heathen King, Rex erat, ergo alium praeter Deum non timebat. Hieron. ad Eustoch. de virgin. Ambros. Apolog. David. cap. 10. Cassiod. in Psal. 50. Saul an evil King, David an holy King, all these were Anointed Shields (to use the phrase of the Prophet, Isai. 21. 5.) so they are all called, the first by the Prophet Esay, justin. Martyr. Quaest 142. the other by Samuel, and the third by God himself. 3 His by immediate Representation; this honour is given them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be Gods both by name and office: So they are called, The gods of the people, Exod. 22. 28. Their Throne God's Throne, 1 Chron. 29. 23. Their Sceptre God's Sceptre, Exo. 4. 20. Their judgement God's judgement, Deut. 1. 17: Not only all from him, but all for him, and in his stead. 4 His by special care, and more particular protection and provision, Touch not mine anointed. Not tactu cordis, with so much as an evil thought, either of jealousy to suspect their actions, or of injury to wish hurt unto their persons. Eccles. 10. 20. Not tactu oris, with so much as a repining or calumniating tongue, to gnaw the names or honours of the Rulers of the people, Exod. 22. 28. Much less with the fist of violence or the instruments of blood. If one Anointed do but touch the skirt of another, that touch of a garment will cause a blow upon his own heart, 1 Sam. 24. 5. 'Tis noted of the Persians, Xenoph. Hellenic●●. lib. 11. when they came into the presence of their Prince, they drew their hands into their sleeves, in token both of reverence and loyalty: they would not have an hand stirring while Majesty was in presence. Cursed therefore for ever be Mariana his Quacunque Arte, Marian. lib. 6. de Principe. Bellarm. lib. 5. de Pont. Rom. c. 7. and Bellarmine's Omni Ratione (Terms as wide as Hell, or the grave, to comprehend any contrivance of mischief) whereby they touch to the quick, or rather to the death, both the persons, and power, the lives and Crowns of Gods Anointed. 5 His by Domination and Sovereign influence over their persons, wills, counsels, designs, to order, to alter, to turn them all as rivers of water. Nemo Principi leges scripsit. Plin. in Panegyr. It is not within the power, nor beseeming the distance and duty of inferior men to bend and draw down the minds of Princes unto their wills. But the King's heart is in God's hand, and he can turn and fashion it as it pleaseth him, Prov. 21. 1. job 12. 24. Therefore when Nehemiah was to petition the King, he first prayed to the God of heaven, who only was able to incline the heart of the King to favour him. Nehem. 2. 4. and so Mordecai and Ester, Cap. 4. 16. 5. 2. and jacob for his sons, when they were to return to joseph▪ Gen. 43. 14. Lastly, The Princes in the Text belong to God in a more sweet propriety then all the former, namely by Religion and subjection to the yoke of Christ. Because they gather themselves to the people of the God of Abraham, not only to be Rulers, so Cyrus was, but, which is a more heavenly privilege than that, to be Members of the Church of God; Isai. 49. 23. 60. 11. 16. to be nursing fathers to the household of Christ, to kiss the Son, Psal. 2. 10. 11. and to bow to his Sceptre. We call not those King's happy, saith Saint Austen, who have reigned long and conquered enemies, Sed qui potestatem suam divinae Maiestati famulam faciunt, Aug. de Civit. Dei, lib. 5. c. 24. Who make their power serviceable to the Majesty of God. And he telleth us of Theodosius, Ecclesiae s●membrum esse magis quam in Terru regnare gaudebat. ibid. cap. 26. that godly Emperor, That it was more joy to him to be a member of the Church, than a Monarch of the world. On which place we find noted the like example of Lewis the devout amongst the French Kings, who professed himself more honoured at the Font, where he had been baptised for a Christian, than in the Throne where he was Anointed for a King. Thus now we have brought their first Dignity and their Duty together. Gerendarum rerum felicitatem & facultatem justis suis Deus confert. Vide Pinaed. in job 1. 11. §. 7. For it is not the Honour only, but the Office of the Shields to belong to God. You cannot well be The Shields of the Earth, except you learn of him who is the great Master of Protection. And surely Religion is an excellent Schoolmaster, to teach us our duties in our particular callings. The Prophet telleth us, that the very Husbandman is taught of God how to sow and thresh, Isai. 28. 26. David, a great warrior, where learned he his skill? Thou teachest mine hands to fight, Psal. 18. 34. Bezaleel, an excellent workman, whose apprentice was he? God hath filled him with wisdom and understanding, Exod. 35. 21. Solomon an admirable shield for Government, who framed him? ay, saith God; have given thee an understanding heart, 1 Reg. 3. 12. Religion makes a man redeem the Time, and Time, you know, is Mater artium, the Mother of skill. And Religion makes a man go to God; and God, you know, is Pater luminum, the Father of every good gift. Therefore the Scholar when he prayeth studieth hard: The Tradesman when he prayeth thrives apace; the Judge when he prayeth executeth judgement, as the mower when he whetteth cutteth down the grass. Bishop Andrew's. Mr. Sanderson on that Text. The learned have made the Observation to my hand. Phineas stood up, Vaiephallel, and he prayed, saith one Translation, and he executed judgement, saith another. The Original word bears both, to note that Religion doth marvellously fit a man for works of justice. If you ask me who was the best soldier in the armies of Israel against Amalek, certainly not he that lifted up his sword against the enemies of Israel, but Moses who lifted up his hands to the God of Israel. Be pleased ever to remember this, it is Scuta Deo, that makes Scuta Terrae, 'Tis Religion ever that holds up Justice, 'tis from the Temple that the two pillars of a Commonwealth, strength and stability do proceed, 1 Kings 7. 21. Therefore Plato would have the Palaces of Princes joined unto Temples: Lib. 6. de legib. to note that Government and Religion, Prayer and Justice, the Word and the Sword should never be severed. And mark it ever in the whole course of story, Senec. in Thyest. Lactant. de Ira. cap. 12. Vbi non est sanctitas, pietas, fides, instabile regnum est. With Religion, Arist. Polit. l. 7. Valer. Max. lib. 1. cap. 1. the Arches of strength and steadiness have been ever endangered, and the people have been shaken like a reed in the waters. 1 Reg. 14. 15. hooker's Polity, lib. 5. §. 1. Therefore, ever let the Anointed ones, Zerubbabel and joshua, the Prince and the Priest, the Magistrate and the Minister stand always before the Lord, no where else can they receive instruction for the Government of State or Church, Zach. 4. 14. And here again the doctrine of the Jesuits deserves a brand. Marian. cap. 10. Vt nihil scilicet Princeps de Religione statuat. That matters of the Church and the worship of God should be left only to Saint Peter's Apostolical Successors, and that Princes should in no case have power, government, or jurisdiction Ecclesiastical. Bellarm. de Laici●. li. 3. cap. 7. de Pontif. Rom. lib. 1. cap. 7. Bellarmine undertakes it, Quòd non sit Ecclesiasticum Regimen penes Principes seculares. Aequm est reges Pontificum Imperio subesse, inquit Sixt. Senens. Bibl. lib. 5. Annot. 176. Certainly the High Priests arrogated not so much in David's time, who did himself order the courses and attendance of the Levites, 1 Chron. 9 nor yet in Ezekiahs' time, who himself appointed the services of the Priests and Levites, and gave special order by Royal Edict for the celebration of the great Passeover, and that too at an unusual time, 2 Chron. 30. and 3● So jehoshaphat and josiah did not only make special provision for the service of God, but gave the Priests and Levites their charge, as well as the judges and people, 2 Chron. 19 and 34. 35. Yea, long since Saint Peter's time, it was a prerogative which Constantine reserved unto himself (who yet honoured his Bishops as much as ever Prince did) to purge the Church of Idolatry, Euseh. lib. 2. de vitâ 〈◊〉 cap. 44. and establish the worship of God by his own Imperial Edicts: yea, himself to appoint judges in the cause of Cecilian Bishop of Africa, Optat. lib. 1. and to convent a whole Council of Bishops to render an account of their proceeding against Athanasius unto him, Euseb. l 10. c. 9 as Socrates' notes. Socrat. lib. 1. cap. 22. So jovinian and Theodosius by their Royal Edicts restored the Orthodox and pure Religion which julian (and Valens had disgraced. Theodoret. lib. 5. cap. 20. Neither did Theophilus, Niceph. lib. 12. cap. 25. Bishop of Alexandria, demolish the monuments of Idolatry in his own Church, till first he had procured from the Emperor a special command so to do. And this use of their power the godly Bishops of the Church did highly honour and commend them for. The Rule of Saint Augustine is general, In hoc Reges Deo serviunt● in quantum Reges. August. contr. Crescon. Grammat. lib. 3. c. 51. In this they show themselves Kings▪ Quatenus ipsum, in commanding good things, and forbidding evil things, Non solum quae pertinent ad humanam soetetutem, verum etiam quae ad divinam religionem. We know there is Ecclesiastical Power fixed to the calling and character of Ecclesiastical persons. So the Church hath spiritual power to dispense holy things, and spiritual jurisdiction by virtue of the Keys, to Censure, to bind, to keep back holy things from swine. But jurisdiction coercitive, or the power of the sword, which under external, secular, and corporal penalties maketh provision for the defence of truth, worship of God, and purity of Religion: This belongeth only unto Princes (and that independently, and unsubordinately to any higher power or person, save God) and to those to whom from Princes it is communicated, and indulged. We see The Rulers of the earth belong unto God. We the people should from thence learn our duty of honour, reverence and loyalty towards The Shields of the Earth. To honour them in our hearts, as those that are worth ten thousand of us, 2 Sam. 18. 3. They were sons of Belial that despised Saul, 1 Sam. 10. 27. To honour them in our a Cyprian. contr. Demetr. tract. 1. Tertul. ad Scapulum, cap. 2. & Apolog. c. 30. 31. Dion. Alexandr. apud Euseb. bist. lib. 7. cap. 10. Aphraotes apud Cassiodor. histor. Tripartit. lib. 8. cap. 4. Prayers, for their persons, their lives, their crowns, their government, their victories, their posterity, their salvation, 1 Tim. 2. 1, 2. To honour them in our services, and with our substance, with cheerful obedience, and with willing Tribute, Rom. 13. 7. 1 Pet, 2. 13, 14, 15. Since without them one man would but be bread for another, we should be as the fishes of the sea, the great would devour the small, Hab. 1. 13, 14. b Theophilus ad Autoliti, lib. 1. justin. Mart. Apolog. 2. pag. 64. Edit. Paris. 1615. & p. 101. Tertul. Apolg. cap. 30. 34. Tatian. orat. contr. Graecoes, pag. 144. It was the dignity and practice of the ancient Christians thus to do, as they who write their Apologies against the calumniations of Heathen adversaries do still observe: whereby they did not only discharge the conscience of loyal and dutiful subjects to their sovereign, but also of wise and wary Christians towards their profession, thereby putting to silence the ignorance of foolish men, who, either unable, or unwilling, to distinguish between the errors of Christians and their Religion, would have undoubtedly laid the envy of such disobedience, not upon the weakness of the men, but upon the doctrine which they obeyed: as the Apostles, Saint Peter and Paul, do both observe, 1 Tim. 6. 1. 2 Cor. 6. 3. 1 Pet. 2. 15. From which prejudice, Christ hath been so careful to fence and mound the doctrine of Christian Religion, as that in the case of personal liberty, and most natural and just exemption (where the offence upon his not paying the c De ista enim semisicli pensitatione locum hunc intelligant viri docti. Baron. Annal. Anno. 33. §. 30. 32. Casaubon. Exercit. An. 33. num. 31. Marquardus Freberus apud Scultetum observat. in Matth. cap. 60. Camero Tractat, de Didrachmi●. Tom. 2. pag. 260. Schindler. Lexic. in vocab. 〈◊〉 quam v● nonrite ipsam, Iudae● jam subversa, à Romanis stati●● in Tributum annuum mutatam dicat: non enim inter●ersum fuit à Romanis hoc Tributum nisi post deletam urbe● à Tito. teste Iosephade Bello judaico, lib. 7. cap. 26. Villapandus in Ezek. Tom. 3. lib. 2. de Ponderibus & mensuris, cap. 31. Lucas Brugens. in Matth. 17. 24. qubus ex veteribus suffragatur Hilarius. Quisquid autem de Tributi genere statuatur (aliter enim, viz. de causa civililocum hunc explicat dectiss. noster Monta●u●ius in Antidictib. ad Ano. 33. pag. 317. 318.) patet Christum, qu●●vis personali & haereditarid dignitate., Heb. 1. 2. I●●nunem (doceute Augustino quest. Evangelicarum, lib. 1. quaest. 23.) 〈◊〉 tamen in Doctrinae praedicium jus suum & libertatem asserere. Tribute of the half shekel unto the Sanctuary would have been scandalum acceptum, and not datum,) he yet chose rather to do that whereunto he was not bound, than by standing upon the dignity and liberty of his person (being the Son of God) to draw any envy and calumny upon the doctrine he taught: notwithstanding such envy and imputation would have risen from a scandal unduly taken, without any just reason or occasion given by him, Matth. 17. 24. 27. And you the Reverend judges and Magistrates, who are the Shields which our Solomon hath made, and the Lions about his Throne, since you all belong to God, above all judge for God. Your Commission is from him, your power for him, your support by him, your account unto him. The bench you sit on is his Tribunal, the sentence you pronounce is his judgement, the Master you serve, is His Anointed, the Land you protect is Immanuels' Land. He is with you to observe your proceeding, to secure your persons, to back his Ordinance with his own power, to be Soutorum scutum, a shield of Protection to the Shields of the earth. Since than you have so high a Commission, so impartial a Master, so strict a charge, so great a trust, so strong a fence, so severe a reckoning, so sure a Reward: Above all things let the Causes of God, to whom you belong, be dearest in your eyes. Those that most nearly concern the honour, safety, and service of his Anointed, the succour and dignity of his Church, the purity and support of his worship, the frequenting of his Temple, the punishing of his enemies, the encouraging of his Ministers. As God shall have the glory, and his Church the benefit, so your consciences shall have the comfort, your souls the reward, and your names the honour of thus Belonging unto God. And so much of their first Relation, their Relation Upward, they are Scuta Deo, they belong to God. Next, they are Scuta Terrae too, The Shields and protectors of the Earth. I shall not need tell you that it notes their Dignity above others; No Military instrument more honourable than a shield. When Solomon would setforth the glory and magnificence of his Kingdom, this the way, two hundred Targets, and three hundred Shields of beaten gold, 1 Kings 10. 16, 17. Power indeed it is to be able to Hurt, but above all, Protection and mercy are the works of Honour. And therefore Princes commit their power of punishing, and works of justice to their Instruments, and Ministers, but works of clemency and power of pardoning, as a more sacred impress, and more immediate character of royalty, they reserve to themselves. God himself, who is glorious in all his Attributes, yet singleth out his Goodness and Protection to show himself glorious by: for justice and Power make Majesty terrible; but Goodness and mercy make it Amiable too. I beseech thee (saith Moses) show me thy Glory: the answer, I will make all my Goodness to pass before thee. Who is a God like unto thee? Who so glorious, that pardoneth iniquity, and passeth by transgression, Mic. 7. 18. Great Dignity than it is to be Shields of the Earth. It is so to God, and therefore so to Man too. But it is safer for mortal men to hear of their Duty, than of their Honour. Let us chiefly therefore consider it in that sense. Not your Honour only, but your Office too it is to be the Shields of the Earth. Cicero pro Cluentio. Non tantùm potestas judici concessa, sed fides, saith the Orator. judges have not only Honour and Power, but a Trust reposed in them for dispensation of a Duty, and that so great a Duty, as that even offices of Religion do but stink without it. I will not smell in your solemn Assemblies, except judgement run down as waters, Amos 5. 21. 24. To do justice and judgement, is more acceptable to God than Sacrifice, Prov. 21. 3. When you make many prayers, I will not hear: Go, seek judgement, relieve the oppressed, be Shields of the Earth, and then come and reason with me, or pray unto me, Isai. 1. 15. What makest thou on thy face joshua before the Ark, get thee up, and take away the accursed thing, or I will be with you no more, josh 7. 10. A great duty then sure it is to be Shields of the Earth, for the which God himself is contented, in some cases, to have his sacrifices intermitted. Shields than you must be. And indeed most of the Titles of Magistrates in the Scripture run into this. They are called The a Ezek. 31. 17. Jer. 48. 25. Arms of the people, to bear them up, and to b Psal. 77. 20. Lead them, job 22. 8. c Job 34. 17. Binder's, Healers, Chirurgeons to cure their wounds and breaches, Isai. 3. 7. d Prov. 10. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quosis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Etymolog. magn. & Rupert, in cap. 6. Mic. Foundations of the Earth, Psalm. 82. 6. to support it from Ruin and sinking, (Hence the Hebrews derive their word for Lord, and the greeks their word for King, from roots which signify a foundation.) e Nahum 2. 5. Cover, Ezek. 28. 16. The word (as the learned have observed) signifies f Viget. de Re Militari, lib. 4. cap. 15. that Engine under which Soldiers were wont to be protected in, in assaulting the walls of an Enemy, against the stones and darts which were cast down upon them. So Hezekiah, as a Type of CHRIST, is called Latibulum, an Hiding place, Isai. 32. 2. They are called g Paraphrast. Chaldaeus. Schindler. Tarnovius. Vectes, the Bars of an house, to preserve it from breaking open, as the learned have observed on Hosea 11. 6. The h Judg. 20. 2. Jer. 51. 26. Pinedae in job 38. 6. §. 8. Coignes or Corners of a State, which is the strength and stay of a building, Isai. 19 13. Nails on which vessels were hanged for safety, Isai. 22. 24. In one word, They are called i Isai. 44. 28. Pastors, to feed the people, k 2 Sam. 14. 15. Angels of GOD, which you know are all for l Psa. 91. 11, 12. Hebr. 1. 14. Protection, m Job 29. 15. Fathers, which is a n Nomen pietati● & potestatis. Tertul. in Orat. dominic. cap. 2. notat potestatem salutarem & temperatissimam. Senec. de Clem. l. 1. cap. 14. name of Piety, as well as of Power. So all your Titles bend to this, That you should be Scuta Terrae, The Shields and Protectors of the Earth. A Shield is a kind of partition wall between a man and something which would hurt him. And in two cases chiefly it concerns you. 1. To be Shields Inter Reum & Terram, between Injury and the Land. 2. To be Shields inter Deum & Terram, between judgements and the Land. And here since The Earth is the LORDS, leave not him out in your Protection: See that the LORD of the Soil suffer no injury from his Tenants or Cottiers. Surely GOD hath many Things amongst us which must not be violated. His Temple, Oratories, and Oracles, his Word, Worship and Sacraments. How many are there which rob him of their attendance, how many Goliahs', which defy the armies and congregations of this our Israel? His Name, a dreadful and glorious Name. How many are there which rob him of their Reverence, How many Rabshakees, which shoot out blasphemies against heaven, and tear in pieces this holy Name with oaths and execrations? His Day, consecrated for his more solemn and peculiar Service; How many are there which rob him of their due offices in his Church upon it. How many presumptuous Repiners are there; who say of GOD'S worship (whose service is perfect freedom) behold what a weariness it is? Malach. 1. 13. who forsake the assemblies of the Saints to gather sticks? Numb. 15. 32. and had rather be selling of corn, than serving of God? Amos 8. 5. His Portion, to encourage the Levites in the Law of the LORD, 2 Chro. 31. 4. How many are there which rob him of his Deuce, Malach. 3. 8. How many Zebahs' and Zalmunnahs' are there, who say, let us take to ourselves the Houses of GOD in possession, Psalm. 83: 12. Facta imitantur, nec exitum perhorrescunt. His a 2 Cor. 5. 20. Ambassadors b Rom. 10. 15. whose feet are beautiful with the tidings of peace, who are sent in CHRIST'S stead, as c Reuel. 1. 20. Angels, d Obad. v. 21. 1 Tim. 4. 6. Jam, 5. 20. nay, as Saviour's to the Church, as e joh. 3. 29. friends of the Bridegroom, f 2 Cor. 8. 23. and the Glory of CHRIST. How many are there, who in them rob GOD of his Honour? How many Hanuns are there that shave and Curtail them even unto shame? Who make more use of a wicked Proverb, than of all their Ten Commandments, to be sure to Pinch GOD on the Church's side? How many, who will not be taught by GOD Himself not to forsake the Levite all their days? Deut. 12. 19 Nor by Hezekiah, a godly King, to speak comfortably unto them? 2 Chron. 30. 22. His Church, the beauty of Holiness, and praise of the whole Earth. How many are there who therein rob him of their communion and obedience, of his truth and worship? How many Tobiah'ss and Sanballats', who malign the peace and prosperity of Zion? In one word, His servants, and jewels, as he calls them, Malach. 3. 17. How many are there, who in them rob him of their Love? How many swine and drunkards that trample on these pearls, and make songs upon them? Psalm. 69. 12. job 30. 8, 9 In these cases you that are the Shields of the Earth, must rise up to help the LORD: Either as Phineas, by lifting up the sword to punish, or as Moses, by lifting up the hand to pray. There is a double curse, and a bitter one too, against those which did not. Curse ye Meroz, and again Curse, and do it bitterly, for he went not forth to help the LORD, judges 5: 23. Thus then in the first place you are Scuta inter sacrilegos & Dominum Terrae, between Sacrilege and the LORD of the Earth. Secondly, you are Scuta inter Reum & Terram, between Injury and Innocence, to protect the oppressed, and to punish the offender. Such a Shield job was, An eye to the blind, a foot to the lame, a father to the poor, whose cause he diligently searched out, when haply the poor man had more sense to feel the wrong he suffered, than skill to open it, job. 29. 15. Such a Shield was Constantine the Great: Brisson▪ de formulis, lib. 3. Witness that golden Edict of his, Baron. Annal. An. 325. §. 203. worthy to be inscribed upon all the Shields of the Earth. If any of my friends, Courtiers, or servants have wronged any man, let him without fear come unto me myself, let him make his plaint, and produce his proofs, I will not only right him, but reward him too. It was one of the miseries which Solomon observed under the Sun, that such as were oppressed had none to comfort them, Ecclesiastes 4. 1. Here than you shall have much use of your Shield. First, Inter Innocentem & Actorem, Between Innocence and the Accuser, who many times out of malice, or obsequiousness, or a desire to squeeze money out of simple men's purses, or some other purse end, doth not inform, but sycophantise and calumniate: Either forging crimes where there is no ground at all, as in the case of Naboth and Mephibosheth, 1 Kings 21. 13. 2 Sam. 16. 3, 4. Or by cunning representing Innocent actions under the shape of crimes, as in the case of David's messengers to Hanun, 2 Sam. 10. 3. It were well these men, or rather these Wolves, would remember whose style it is to be the Accuser of the Brethren, Revel. 12. 10. That they may speedily make use of Saint john Baptists refuge from the wrath to come. Do violence to no man, neither accuse any falsely, Luke 3. 14. Secondly, Inter Innocentem & Testem, Between innocence and the witness: Who haply may sometimes out of ill will, fear, or some base end, either forge a Testimony, as Gashmu, Nehem. 6. 6, 7. or at least stretch, and tenter a truth beyond measure, to do mischief with it, as Doeg, Psalm. 52. 3, 4. It were well these men would remember too, that a witness should be Clypeus, not Malleus, a Shield, not a Maule or Hammer, Prov. 25. 18. Thirdly, Inter Innocentem & Advocatum. Between Innocence and Counsel sometimes, who haply Per verborum aucupia & tendiculas, as Tully speaks, by cunning construction either of Laws or actions, may unawares protect Injury, and wrong Innocence. I hope they too will take GOD'S charge, not to speak in a cause to wrest Judgement, Exod. 23. 2. But rather resolve with Saint Paul, I can do nothing against the truth, 2 Cor. 13. 8. Remembering that Pleading should be to bind and heal, not to wound or destroy, jerem. 30. 13. It is a noble Duty to be a Shield of the Earth, but a very ill office it is to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Scutum praedatorum, as the old glossary hath it. Fourthly, Inter Innocentem & judices facti, Between Innocence and the jury: for many times a Tame jury (as one speaks) by the craft of one cunning fellow in the company, who haply comes possessed with prejudice to the cause, or ill will to the person, may swallow any thing, and give in a Verdict to the oppression of Innocence. It were well they would learn too, not to go like sheep one after another, (quâ itur, non quâ eundum,) but to be led by the sacredness of their oath, and the light of their evidence, not blindly to suffer their consciences to be overruled by another man's prejudice. Lastly, Inter Innocentem & ministros. Between Innocence and the Officers and servants of the Court. By whose Arts it may sometimes happen, as he said, Vt tu victrix provincia plores, That a man's relief shall be as heavy as the Injury it removes. I have heard of a Great Diana, called Expedition, by which there is brought no small gain to the Craftsmen. It was a good speech of an evil Emperor, That by bad servants Cautus & optimus venderetur Imperator▪ Diochtianus apud Vopiscum in Aureliano. The most wary and best Emperor might be sold. It were well these too would Remember, under what terms they must receive their salvation. Nehem. 5. 15. Well done good and faithful servant. Prov. 19 10. 29. 12. If evil, if slothful, take heed of what follows. It is no Date any longer then, it is Auferte, all. Take away his Talon, and that sounds almost as terribly to some men, as, Take away his soul. Thus you are Scuta inter Reum & Terram, between Gild and the Land. Next, you must be Scuta inter Deum & Terram too; between judgements and the Land; To stand in the gap, and to remove those calamities which public sins do deserve and provoke. Such a Shield David was, In a public famine for the cruelty of Saul against the Gibeonites, first he went to GOD, and then he executed judgement, and so the famine ceased, 2 Sam. 21. Such a Shield was joshua, in a common flight of Israel before the Enemy, first he goes to the Ark, and then to the Sword, and so Israel prevails again. jos. 7. Such a Shield was Moses, when GOD'S wrath waxed hot against Israel for the golden Calf, first he went to GOD to pray for the people, than Levi to the sword to prune them, and by that means the breach was stopped, and the judgement prevented, Exod. 32. 14. But when it came once to this, There is Robbery, and oppression, and dishonest gain; and I sought out a man to stand in the gap, and make up these breaches, and there was not one, Ezek. 22: 30. When to this Once, Run to and fro thorough. Jerusalem, find me out a man that executeth judgement, and no answer returned but this: The poor are foolish and cannot, the Great proud and will not; when thus bones out of joint, and no binder's too set them, public provocations, and none to prevent them, than GOD'S mercy was, as it were, at a stand, Quomodo propitius esse potero? How shall I pardon thee for this? jerem. 5. 7. Now therefore, that the floodgates of GOD'S judgements have been so long time open in the world, and the Countries of our neighbours made drunk with the blood of its inhabitants, you that are Shields of the Earth, by your zeal, piety, and execution of judgement stand up between GOD and this people (whose mighty sins have clamoured as loud for a scourge as any) that GOD may be pleased still to delight in us. And there is a Great emphasis in the word Terrae, Shields of the Earth. Your protection must be general, your care and benignity universal, every member of the Land, must find shelter under your shade. You must be like the Sun, whose beams shine with as sweet a benignity on a garden of Cucumbers, as on the Forest of Libanon. Your justice must extend itself like Salomon's wisdom, from the Cedar to the Hyssop. You shall hear the small as well as the great, and not be afraid of the face of man, Deut. 1. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Apostles rule in Ecclesiastical, and it reacheth to all jurisdictions: observe these things without prejudice, or preferring one before another, 1 Tim. 5. 21. Law's should not be either like nets, to let out little fishes, and to catch great ones: nor yet like Cobwebs, to be broken by greater offenders, and to catch flies. Therefore, as Magistrates are here called Scuta Terrae, so the Law is with us called Lex Terrae, to note the universal benignity thereof, and the equal interest which each person is to have therein. To weigh one man's cause by the Rule of Law, another's by the Rule of favour, prejudice or partial affection, Aug. de Civit. Dei, l. 19 c. 21. is like diverse weights and measures, which the LORD abhors. This is not to be Scutum, but Galea, a Helmet, only to protect the heads of the people. I speak not as an accuser, GOD forbid, we heartily bless GOD for the integrity of you our Reverend Judges. But as Saint Peter speaks, Though you know these things, yet I put you in remembrance; so, though you do these things, yet I put you in remembrance too, Vt quod facitis, faciatis; or rather as Saint Paul, to the Thessalonians, That you would abound more and more. And indeed give me leave to be your Remembrancer. Tertul. Apolog. cap. 24. Very great Princes have had theirs. Philip of Macedon, a Page with a memento for him. The Kings of Persia, Herodot. lib. 9 a standing Officer with a memento for them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nay, GOD himself bids us put him in Remembrance, Isai. 43. 26. There are, that are called The Lords Remembrancers, Isai. 62. 6. You are Shields. Remember: First, A Shield is a merciful weapon, none more: Weapons are distinguished into Arma ad Tegendum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. ad Alexand. and Arma ad nocendum. You are of the first sort, and that not Galea, only for the Head, nor Lorica, only for the breast. But a Shield, which being a movable weapon, carries protection up and down to the whole body. Your Power is like that of the Church for Edification, not for destruction, 2 Cor. 10. 8. It is noted by Tacitus amongst the virtues of Agricola, Vid. Aug. Epist. 158. Non poenâ semper, saepè poenitentiâ contentus fuit. And surely, if with Abraham you can drive away the birds from the Sacrifice, though it be more troublesome, yet it is more merciful than to shoot them. I confess some evils must be scattered with the wheel, but where the eye can do it, Basil. Epist. 79. ad Eustachium. it is far the better, Prov. 20. 8. 26. Basil the Great noteth it in his times as a custom in secular judicature, not to give sentence on a malefactor, Nisi prius obductis velis. The judges withdrew themselves under a Curtain, considered weightily the merits of the fact, heard what could be alleged in favour of the delinquent, Sic Succenseas iniqui●ati, ut consulas Humanitati. August. Epist. 159. used all merciful consultation, to let it appear that when they punished sin, yet they pitied humanity. When you must needs pass sentence, yet remember you do it on a man, whose nature is the same with yours, whose soul as immortal and precious as yours: and therefore though the sinner must die, do all you can that the soul may live. Secondly, Nerva apud Plin. Ep. lib. 10. Remember a Shield is a venturous weapon, a kind of surety, which bears the blows, and receives the injuries which were intended to another, justitia soras spectat, tota se ad alienas utilitates porrigit. Cicere. ventures the cutting and tearing to do good, as a candle which wastes itself to illighten others. Senec. Consolat. ad Polyb. c. 26. Arist. Ethic. lib. 8. cap. 10. Such a Shield was David, Not against the sheep, Zenoph. de Mirabil. Socrat. rather against me let thine hand be, 2 Sam. 24. 17. Such was Moses, Blot me out of thy Book rather than not forgive thy people, Exod. 32. 32. And such should all the Anointed ones, The Magistrates and the Ministers be, like joshua and Zerubbabel, who emptied themselves of the golden oil, and were content to be diminished for the good of others, Zach. 4. 12. Thirdly, Remember a Shield is a strong weapon, to repel the darts of wickedness, and to break them in pieces. Your Tribunals should be Reorum scopulus, as he said of Cassius, or as Solomon speaks, You should scatter the wicked, Prov. 20. 26. If a man be Impius ad mortem, Guilty of high crimes, capital both by municipal and divine Law too; there the rule is peremptory, Non parcat oculus, non accipias pretium. No pity, no price must ransom there, Deut. 13. 8. Numb. 35. 21. Fourthly, Remember a Shield is an honourable weapon, none more. Taking away of Shields was a sign of victory, Brisson. de form. lib. 4. 2 Sam. 8. 7. Preserving them a sign of glory, Ezek. 27. 10. They used to inscribe their Arms and Ensigns of Honour upon their Shields: Plin. Hist. Nat. lib. 35. cap. 2, 3. To raise their Princes, Petr. Crinitus, lib. 16. cap. 3. and to show them to the people upon their Shields. Do you so too. The mercy, righteousness, and piety of our dread Sovereign, can no better way shine forth with sweet influence and gracious benignity upon his people, than by your justice.. As CHRIST was crucified before the eyes of the Galatians in Saint Paul's ministry, so, I may say, A Prince is honoured before the eyes of all his subjects in a judge's integrity. Fifthly, Remember a Shield must ever have an eye to Guide it. You the Shields, and the Law the Eye. GOD himself, when he judgeth, maketh special use of his Eye, Being I have seen, in the case of Israel, Exod. 3. 7. I will go down and see, in the case of Sodom, Gen. 18. 20. He did it not to inform himself, He did it to instruct you. There are many intricacies and perplexities in business, wicked men are like harmful beasts, they love confusa vestigia. There are nimble and cunning Fencers, men that weigh violence, Psalm. 58. 2. that they may do it within compass, men that plough lies, as Syracides speaks, Psal. 50. 19 94. 20. Ecclesiasticus. 7. 13. that are Artificers at it, and teach it their tongues, jerem. 9 5. That lay nets and contrive injury with cunning. jer. 5. 26. That use all the art that may be, Job 13. 4. as Tully boasted of himself, to cast a mist before the eyes of the judges. In this case Innocence may quickly suffer injury, except the Shields be guided by a curious and perspicacious eye. Therefore Statesmen and Ministers of justice amongst the Persians, were called The eyes of the King, Brisson. de Regno Persarum, lib. 1. pag. 125, 126. by whom he did dispense the affairs of his Kingdom with wisdom and righteousness: In this point, GOD is very strict in his charge to the judges of Israel, not to huddle or slubber businesses over with an half hearing, but to inquire, and make search, and ask diligently, and find out the truth and certainty of a thing, Deut. 13. 14. 17. 2. 19 17. before they proceed to sentence. It were good to Remember you of one thing more before we leave this point, it will preserve you humble, upright, and merciful, and that is this: As you are Scuta Terrae, so you are Scuta Terrea too: Shields of the Earth, but yet Shields of Earth. Nothing better in the war to dead the Cannon, than a mound of Earth, but yet it will moulder and decay of itself. The gods of the Earth must die like men, Psal. 82. 6. The Kings of the Earth must vanish like foam upon the waters, Host 10. 7. And when they are gone from their own Tribunals, they must appear before a Greater. I will now beg but one inch of your time and patience more, to Remember you of our third particular, Exaltatus est, never better can the Trumpet sound, or the people say Amen to any thing, then to that. When the Rulers of the Earth do belong to God, do submit their Crowns and consciences to his Kingdom, do countenance, restore, and advance his Truth and worship; when they are Shields, to administer justice, and protect the Land, than never more, Vehementer Exaltatus est. Is the GOD of Israel highly Exalted. When the Rulers and Princes that rid on white Asses, and sat in judgement, offered willingly to the Lord, Then praise ye the Lord, Bless ye the Lord, Awake, awake Deborah, rise Barak, and lead thy captivity captive, judg. 5. 2. 8. When David and his Nobles offered willingly to the House of the Lord, Then, Vehementer Exaltatus, Thine O Lord, is Glory, and victory, and Majesty, and thou art exalted as Head above all, 1 Chron. 29. 6. 11. When Kings stand up, and Prince's worship, because of the lord Then sing O Heaven, and rejoice O Earth, and break forth into singing O ye mountains, Isai. 49. 7. 13. When the Kings of Tarshish and the Isles offer gifts, and fall down before him, Then let all the world be filled with his glory, Amen, and Amen, Psal. 72. 10. 19 As on the other side, when it came to this, Aedificantes reprobarunt, And do any of the Rulers believe on him? john 7. 48. When it came to Herod's Illusit, to Caiphas his Expedit, to Pilat's Tradidit, that they gathered together not unto him, but against him, Act. 4. 26. Then I confess there was an Exaltatus still, but like that of the Brazen Serpent, joh. 3. 14. On a Pole, not on a Throne; and we know what a few years after produced even wrath to the uttermost. Consult the Prophecies of it, Matt. 24. Or the story of it in josephus, joseph. de Bello judaico. lib. 6▪ 7. Egesip. de Excidio Hierosolym. lib. 5. and Egesippus, you shall find that there was never sorrow like the sorrow of that Nation, who made their Messiah a man of sorrow. If I should be asked the reason of that long, uninterrupted and most blessed Tranquillity which these our Kingdoms have, to the envy and astonishment of other Nations so long enjoyed, when our neighbours (doubtless, as good as we, for we are a repining and unthankful people) have had their Land fatted with the blood, and dunged with the carcases of its own inhabitants; next to the most free, and most wonderful favour of our good God, other reason I would not allege but this, Principes popa●i congregati sunt ad Dium Abraam. Our Gracious Princes, our wholesome Laws, our josiah, our Deborah, our David, our Solomon, have supported and maintained the Throne of Christ, and the faith of the Gospel: Our Nobles, and Worthies of Church and State, have in their Assemblies offered willingly, and made mounds about the worship and House of GOD, to establish it in the Beauty of Holiness and of Peace, and therefore the 〈◊〉 hath been the Shields of our Nation, because the Shields of our Nation have belonged to the Lord. And now what remains, but that we the people praise the LORD for these mercies past: And make prayers and supplications for the Shields of the Earth, that under them still we may lead an holy and peaceable life, and the GOD of Abraham may be still exalted. And that you the Reverend Ministers of justice (who go about ad inquirendum fermentum, to search and purge out the leaven, and to make up the breaches of the Land) may be so zealous for GOD, so faithful to our Sovereign, so valiant for the Truth, so wise, righteous, and merciful in judgement, That the Eye which seeth you, may bless you, and the Ear which heareth you may give witness to you, that all the people may see that the wisdom of GOD is in you to do judgement, and may return from your Tribunals with songs and shouting▪ The Shields of our Country have showed themselves to belong to GOD, and therefore, Vehementen Exaltetur, Let him in the mouths and hearts of all good people be highly magnified and exalted still. The GOD of all Grace and Consolation grant these Mercies to you and us, be a Shield to protect you, a Sun to guide you, an exceeding great reward to comfort and honour you in all your Counsels, judgements, journeys, and Returns. To this one GOD in Three Persons, The Father, the Son, and the Holy Ghost, be all Glory, Praise, Majesty and Dominion, now and for evermore. Amen. FINIS. Maii 2. 1636. Perlegi eruditam hanc Concionem cui Titulus (The Shields of the Earth) quae continet paginas manuscriptas 25. in quibus nihil reperio sanae doctrinae aut bonis moribus contrarium, quò minus publicâ cum utilitate imprimi possint; ità tamen ut si non intra sex menses proximè sequentes typis mandentur, haec Licentia sit omninò irrita. GUILIELMUS HAYWOOD R R. P. Archiep. Cant. Capell. Domest.