Dr. Carswell, THE Gentlemen of the Grand-Jury for this County, are all come to give you their hearty Thanks for your Sermon, and do request, you would be pleased to Print it. Abington Assis. for Berks, Aug. 6. 1689. Humphrey Forester, Bar. Foreman. England's Restoration PARALLELED IN JUDAH's: OR, THE Primitive Judge and Counsellor. IN A SERMON BEFORE THE Honourable Judge at Abington Assizes, for the County of Berks, Aug. 6. 1689. By FRANCIS CARSWELL, D. D. The Second Edition. LONDON; Printed for Awnsham Churchill, at the Sign of the Black Swan, near Amen-Corner. 1689. To the Right Worshipful James Paul Esq; High Sheriff of the County of Berks; Sir Humphrey Forester Bar▪ and the rest of the Knights, Baronet's, and Gentlemen of the Grand Jury for the said County. SIR, YOUR Integrity, Conduct and Zeal for the Honour and Interest of your Country, the due Administration of her Affairs, Engrandizing her Public Assemblies, and Courts of Judicature, hath been evidenced by your Care, in singling out and returning, for the Grand-Inquest, Gentlemen, for Quality, Estates, Integrity and Parts, the most Eminent Berks can boast of: Remarked on as a fit Precedent to be followed, and best Expedient to prevent, for the future, such kind of perfidious Addresses as were (of late) wont to be hatched at the Assizes, by Men of as desperate Faith as Fortunes; and sent from thence to the Court to flatter and deceive their Prince (with their own Senses instead of his People's), betray their Religion and Country; in hopes by those sordid Crafts, to raise themselves on the Ruins of both. A second Lustre beamed on this our Restoration-Assize, was the appearance of so many Noble Lords, as also other Persons of Quality, who, as abhorring, or ashamed of late Lycaonick Pranks, had for some time, with Astrea, withdrawn or hid themselves, but now appear again with joy, to welcome her Return. My Part being in the Temple, to publish and amplify our great Deliverances, and cry Hosannah to their Author; I was in hopes, when my Breath and Glass were both out, my Task had been done too, until surprised by your joint repeated Requests, I found myself run on this Dilemma, either to bid you Defiance, and proclaim my Rudeness (to all the World), by a churlish Denial, or my Weakness in granting your Request; which latter part I have chosen, to let you see what a high Valae I set on your Merit and Friendship, whilst I am thus content to expose, and so renounce myself to serve your Commands; and therefore (factum defendite vestrum) you have herein your Request. Now I pray God and you (Gentlemen) to grant me mine, (viz.) That Berks and her Gentry may ever do worthily, and faithfully serve their God, their Prince, Religion and Country, be Famous, and flourish, which is and shall be the Prayer of, Gentlemen, Your Faithful Orator, and Servant in Christ, Fran. Carswell. Isaiah I. 26, 27. And I will restore thy Judges as at the first, and thy Counsellors as at the beginning; after thou shalt be called, The City of righteousness, The faithful City. Zion shall be redeemed with Judgement, and her Converts with Righteousness. THESE Words are part of that Vision we read of (ver. 1.) which Isaiah saw in the Reigns of Vzziah and Jotham, concerning Judah and Jerusalem, (that is) the City or Nation, and their Inhabitants. The fulfilling whereof Piscator, Menopius and Lyra, refer to the restauration of their Temple and Nation in their Sacred and Civil Rites, as well as ancient Government both in Church and State, after their return from their Babylonish Captivity, which was about 240 years yet to come. And this sense is favoured by the Septuagints rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as also the Syriack and Arabic Versions, Salvabitur Captivitas ejus. But Forerius and others look 500 years beyond this time, and refer the fulfilling of this Vision to the flourishing and happy Condition of the Christian Church and State, as both in After-Ages should be restored and fixed by Christ himself, their hoped for Messiah, who they believed, when he came, would restore all things, and sit upon the Throne of David, and upon his Kingdom, to order and establish it with Judgement and with Justice from thenceforth and for ever. So that under his Reign the Righteous should flourish, Zion should be redeemed: Judges, Counsellors, and all things be restored as at the first. 1. Now if we understand these words in the first sense, of their Restoration after their return from Babylon, the time was so remote, they could administer no more of comfort to the Jews, than it would to us, if in the midst of dismal Distractions one should prophesy, That 300 years hence our Nation should flourish, or at the Day of Judgement all should be restored. 2. If we understand them in the second, of the Restoration by Christ under the Gospel, that could not concern the present State of the Jews at all, but the future of the Gentiles: Besides, this time being more remote, would have been less of support under their pressing Calamities. Neither in truth was their Temple, Nation, Government, or ancient Governors then restored, but rather quite dissolved, and broken in pieces by the conquering Romans, and themselves thenceforth enslaved, and, as an accursed People, scattered upon the face of the Earth to this very day: for when Shilo came, the Sceptre departed from Judah. Therefore I intent to consider and remark upon these words, as (Apoc. 1. 3.) a Revelation of things that were at hand, and speedily to come to pass: As a Message sent to Judah in the latter end of Vzziah's Reign, and fulfilled (about Three Years after) in the beginning of Jotham's; which will appear, if we consider the present juncture of Affairs and Calamities the Jewish Church and Nation then laboured under, and how occasioned; which was as follows. Joash, the present King's Grandfather, being an Excellent and Religious Prince in the beginning of his Reign; but after the Death of Jehoiadah, following the wicked Counsel of his cringing Favourites, he forsook the true Established Worship, 2 Chron. 24. 17, 18 Jos. lib. ●. c. 8. and turned Idolater, which thing so highly provoked God, that he gave him up in Battle into the hands of his Enemies, and at last his own Subjects slew him. Amaziah, his Son, succeeding in the Throne, one of the first things he did, was to try and execute those Regicides who had murdered the King his Father. And farther we read of him, 2 Chron. 25. 2, 3. that he did that which was right in the sight of the Lord, but not with a perfect heart; that is, he outwardly for a long time still professed and pretended to protect the true Worship and Worshippers of God, as then professed amongst the Jews, (which thing was right in God's sight) but not with a perfect heart; for his heart was after the Gods of Mount Seir; 2 Chron. 25. 14. and privately he burned incense to them. But knowing the Hatred his Subjects bore to that Idolatrous Religion, he durst not openly enjoin it them. However, we find, when his Subjects began to discover his former dissembling his Religion, and fearing he had designs, and would in time attempt to introduce Innovations into the Temple of God, Jos. lib. 9 c. 10. 2 Chron. 25. 27. they plotted and conspired against him, and so at last made him away too. Thus these two Princes grasping at an absolute and arbitrary power, or to make themselves like to the great King of Assyria, their Neighbour, as the most proper Expedient, endeavoured first to introduce his Idolatrous Worship. It being the Nature of all False and Idolatrous Religions, which come from the Devil, to make all Monarches, like himself, their Author, Arbitrary Tyrants. And all their Subjects, like those in his Kingdom of Darkness, Miserable Slaves. But the Nature of the true Religion, which comes from God, is to render all her Kings, being (his anointed) like himself, Indulgent Fathers. And all her Subjects, like those in his Kingdom of Glory, Children and Freeborn. By these Methods (I say) they made a miserable Exit, losing both their Lives and Kingdoms too: For that, like the Romans, All●n. pag. 163. Brough. Chron. Hen. Clap. pag. 84. who being abused by Tarqvinius Superbus, their last King, would never after endure the Name of another. So here the States of judah (their King being destroyed) seized the Government, and turned themselves into a Commonwealth for about 11 or 12 years. But after that time they unanimously restore Vzziah, their last King's Son, 2 Chron. 25. 4, 5. to the Throne, in hopes that his Predecessor's Misfortunes, in attempting to alter or corrupt the Established True Worship, might prove a fair warning to him. And this King, in the beginning of his Reign, God always prospered in Battle, and delivered his Enemies that rebelled against him into his hands. The Philistines, the men of Ashdod and Gath. And his Name spread amongst the Neighbour-Princes; he built Forts, and raised a mighty Army; he invented and proiuded all manner of warlike Magazines and Engines, Shields, Spears, Helmets, Habergions, Bows and Slings, and God marvellously helped him till he was strong, 2 Chron. 26. 13, 14. But now in the midst of all this Grandeur, warlike provision, and mighty Army, he seems to forget his Kingly Office, and nothing will satisfy him but he must turn Priest, and offer up Sacrifice. And instead of employing all these warlike preparations against the common Enemy, in defence of his Subjects, their Laws, Liberties, Country and Religion, it now appears he only designed to secure himself in such a Power (as his Predecessors wanted) that might enable him to go through in the Corrupting that Worship of God about which they had failed. 2 Chron. 26. 18. 19 And in order to it, at last he picks a quarrel with Azariah, the High Priest, who, with other Priests assisting, opposed the King in his attempts. But presently hereupon in the height of all this greatness and glory, it follows, that his mighty Army answers none of his ends, but turned to his shame and roproach: His Spirit and Courage sinks in the midst of his Forces, and himself, between being thrust or affrighted out of his Kingdom, run away and left it, as we read, 2 Chron. 26. 20. He made haste to be gone; living after about four years, Jo 〈…〉. and at last died with grief and discontent, and was buried in his Garden. Hereupon the States of Judah convened, and their King having thus left them, for the present juncture they set Jotham, the King's Son, over the king's house, to administer the government; and finding him an Excellent Prince, 2 Kings 14. 5. Jos. lib. 9 c. 11. Allen. pag. 117. in a short time after they advance him to the Throne (during the Life of his Father.) Thus by the Maladministration of Three succeeding Princes, and their several attempts to introduce an Arbitrary Power, and an Idolatrous Worship. The Foundations of the Jewish Church and State had been miserably shaken, and almost dissolved: so that it was hard for the most discerning amongst them to determine, whether the Worship of the true God, or that of Baal, was like to prevail. Which so much perplexed the anxious thoughts of such Ely's, whose hearts trembled for fear of the Ark of God. And so highly dissatisfied those who were well affected to the peace and prosperity of their Country, that what between the Concernment and Zeal of some for their Religion, the Discontents of others for their distressed, tottering State and Government, a general Neutrality and Supiness possessed most, as careless of the issue, the support of the Government, or who governed, concluding it could not be worse. Their Country and Religion lay bleeding, as Isaiah 1. 5, to 23. Their head is sick, their heart faint, their country was desolate, their cities burnt with fire, their land strangers devoured in their presence: Zion was left as a cottage, as a besieged city: the faithful city jerusalem is become a harlot: she that was full of judgement, and righteousness lodged in her, is filled with malefactors; their king and princes make wicked counsellors their companions, their judges are made for oppression, they judge not the fatherless, nor house of the widow, but they love gifts, and follow after rewards. And in the midst of these Distractions and Convulsions both of Church and State, unless the Lord of Hosts had compassion on them, they must have been as Sodom and Gomorrah; but in the mount of the Lord is God seen: He arises and resolves to rescue his people out of the jaws of so imminent destruction; and though all looks desperate, yet to prevent their despondency, he sends Isaiah in this comfortable Message, and commands him to prophesy, and tell them, that notwithstanding all their present fears and confusions, yet the time was just come. That I will restore thy Judges as at the first, and thy Counsellors as at the beginning: after thou shalt be called, The city of righteousness, The faithful city: Zion shall be redeemed with judgement, and her converts with righteousness. Which Prophecy seems to be made good in the very next Prince's Reign, who was Jotham, of whom Josephus writes, Lib 9 cap. 11. (Huic Regi nulla virtus defuit erga Deum, pro justo erga homines & reipublicae studioso; quicquid enim instauratione opus habebat diligenter sarciendum curavit in tantúmque Regnum auxit, ut tam domi felix esset quam foris formidabilis) That he was a most Excellent Prince, deficient in no Virtue, but devout towards God, just towards Man, and willingly employed himself to redress all that was amiss both in Church and State. He fortified his Kingdom, and made War upon the great King of Ammon his Neighbour, and all the Enemies of their Religion and Nation round about, and overcame them in Battle, and made them Tributary to him, being happy amongst his Subjects at home, and formidable to his Enemies abroad, 2 Chron. 27. 5, 6. ever waxing mighty, because he prepared his way before the Lord. Now since the Apostle tells us, No Scripture is of private interpretation, this Prophecy may concern us of England, as well as Judah and Jerusalem. Their Case seems to be our Precedent we have copied after. And our Circumstances their Parallel. Both are so obvious, that there needs no Application, or more to be said, than what our Saviour did when he stood up in the Temple to preach, Luke 4. 19 and having read his Text out of this very Prophet, he closed his Book, and sat down, having said no more. Then, This day is this Scripture fulfilled in your ears. So may I. I will restore thy Judges as at the first, and thy Counselors as at the beginning, etc. This day is this Scripture fulfilled in your ears, in your Eyes, in all your Senses, in the midst of our Towns and County. After all our Distractions, just Fears, Apprehensions, and Threats of Arbitrary Power, Subversion of our Religion, Laws, Liberties, and even Justice itself. Behold our Judges as at the first in our respective Counties throughout the Kingdom at a General Assize gone forth to judge the People. Behold our Counsellors as at the beginning in the Court to advise our Prince. In our Grand Senate, both House of Parliament sitting, advising, and enacting according to our ancient Rights, Freedoms and Privileges. Behold our Religion, our Church, which is our Zion, redeemed from Romish Superstitions. Behold her Converts Protestant Proselytes and Professors of this Pure, Holy, Reformed Religion, redeemed from all Fears of Rome's bloody Inquisition, or France's Dragooning for Conscience sake. Behold our Universities and Colleges, our Cities and Corporations with their Free-holds, Charters, and Immunities restored as at the first. To Crown all, behold a King reigning in Righteousness, the Support of our present, and Pledge of our future happiness, even England's Jotham, Warring with the great King of Assyria his Neighbour, the grand Enemy of our Religion and Country; God grant him also a Jotham's Success, to overcome them in Battle, and to make them Tributary, and that he may ever wax mighty, because he prepares his way before the Lord. What remains now, but that our Cities shall in a short time become Cities of Righteousness, faithful Cities: And our Zion, which is our Church, be redeemed with Judgement, and her Converts with Righteousness. In Sum then, this Vision discovers these four things. Of a Church and Nation's Restauration and Deliverance from the Smart of such Calamities as they felt for the present, or feared for the future. 1. The Author 2. The Instruments 3. The Order 4. The Nature 1. The Author, and Principal Efficient Cause of the Prosperity and Restauration of a sinking Church and Nation, is God alone: I will restore. 2. The Instruments, and Essential parts of a People's Restauration are, (1) Judges as at the first. (2) Counselors as at the beginning. 3. The Order and Method of a People's Prosperity (after that): For before that Judges and Counselors are restored, a Nation cannot flourish; but they first, then after that the other follows. 4. The Nature and Comprehensiveness of a complete Restauration; it must be in Sacred as well as Civil Rights. (1) Civil and Political Prosperity: Cities shall flourish, and become Cities of Righteousness. (2) Sacred and Religious Prosperity: The Church and her Proselytes must be saved. Zion shall be redeemed with Judgement, and her Converts with Righteousness. As the result of the whole, I infer, 5. That whenever a People are thus restored, they are highly obliged, without murmuring, to rejoice in, and to bless that God, who is the Author of all, for it. These five Generals shall bond my present Discourse. 1. That God alone is the Principal Efficient Cause of all Mutations of Government, whether they tend to the Destruction or Restauration of a Church or Nation. He sets up, and he pulls down at his pleasure. He delivered Israel out of Egypt, and destroyed the Egyptians in the Red Sea. He rooted out the Canaanites, and planted his own People in their Cities. He took Saul from the Herd, and David from the Flock, and seated them on the Throne. And he pulled down the High and Mighty Nabuchadnezzar in the midst of all his Glory, and turned him to graze with the Beasts of the Field. Dan. 4. 32. Alexander's and Caesar's may build Alexandria's and Caesarea's, like great Babylon, for their Honour and Glory, when as all the while, Psal. 127. 1, 2. except the Lord build and keep the City too, the Builder and the Watchman take care in vain. These may arrogantly think, that by their Power, Policy and numerous Armies, they have founded Empires and Dominions, when as he that sits in the Heavens derides the vanity of their thoughts, and frequently brings to nought their mighty Designs and many Devices. For 'tis the Counsel of the Lord that at last shall stand, Prov. 19 21. and his Purposes shall come to pass. All the Powers on Earth are but as Tools in his hand to work out his good pleasure. The mighty Cyrus was but his Shepherd, and shall fulfil all his good pleasure, saying to Jerusalem, Thou shalt be built, Isaiah 44. 28. and to Zion, Thy Foundation shall be laid. And when his Ends are accomplished, their Dominions are determined, as the great Belshazzar's was by his Handwriting. MENE, Dan. 5. 25, 26, 27. MENE, TEKEL UPHARSIN, Thy Kingdom is weighed, numbered, and finished, and being found wanting, is divided and distributed. Thus he made Zerzes' with his 2500000, Zenacharib and Siserah, with Hosts as numerous as the Sands by the Sea, to return with shame and dishonour, and sent the great Bajazet about the World in a Cage for a show. And again, gave glorious Victories to a single Samson with a Jawbone of an Ass. To David with a Sling and a Stone. To Gideon with the noise of Pitchers, Rams-horns, and but 300 Men. It is He that makes a fruitful Land to become a barren Wilderness, and depopulates Cities by the Sword, Famine and Pestilence. And 'tis the same hand that made the Wound that applies the Remedy; cures all our Diseases, and makes the noise of the Drum and Trumpet to cease, and restores Peace in all our borders. For as Clay in the hands of the Potter, Jer. 18. 6, 7, 8. so are all Nations in his. And 'tis no more but for him to speak the word, and they are made, or utterly undone. He can destroy or save as he pleases, either by or without means; but his usual methods are by Instruments and second Causes, as here in my Text, by restoring Judges and Counsellors, who are both Instruments and Essential parts of a Nations Restoration. 2. Which is the 2d. thing in order to be discoursed of, (viz.) That the Restoration of Primitive Judges and Counsellors are both the necessary and essential parts, as well as instrumental Causes of a People's Restoration. And here my first enquiry ought to be, Who and what those Judges and Counsellors were at first? 1. Neg. It is not Judges in general: no matter who or what they are, provided they are but Judges; for of these we never wanted, such as they were; but they must be such as were at first. For there are a sort who are so far from being a blessing, that they are the greatest Scourge and Plague as can befall a Nation. There are a sort of High Commission Judges; there are Arbitrary Dispensing Judges; there are Judges who (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Luk. 18. 2. neither fear God, nor regard Man. Who live on Orphan's Tears, sacrifice and sell the Blood of some, the Estates of others, their Country, their Laws, their Religion, and their own Consciences, to purchase their Places, and their Maker's Favour; whom that you may know, I shall name one, John 19 12. If thou let this Man go, thou art not Caesar's Friend. When Pilate (the Judge) heard that, he sat down in the Judgement seat, and condemned the most innocent, holy and just; (i. e.) when he heard he was like to lose Caesar's Favour and Friendship, farewell to Justice to purchase its continuance. In the whole Creation, there is not one Creature more like a God than a Primitive Judge. Nor a Monster more like a Devil, than a corrupt degenerate one from his Original Pattern. But to let pass this Pilattick Sect of Judges, and leave them to repent, or their Names to rot, and Memorials to perish, being the Antithesis and Reverse of those my Text speaks of. I proceed, 2. To consider and determine what Primitive Judges and Counsellors are. And here, 1st. what are Primitive Judges, Seld. dejur. li. 7. c. 6. & de Syned. lib. 1. c. 15. Dr. jones. de Jud. p. 27. Homines in naturali statu liberi nascuntur & pares, in quâ parietate semper remansciscent, nisi necessitas quaedam politica illos in ordinem co●gisset, ut alii praesint, alii subsint, in totius salutem & primô idem fuit Imperator & Judex. Liberty and Freedom being the Universal and Natural Birthright of all, and their Security and primary end of all Government, need no more proof than to prove the Tooth in a Man's Head, his Eye, or his Senses are his own. But whosoever pretends to exercise any power over others, must prove every Tittle, and show his Commission, how and which way he came by it, and take care to answer the End and true Reasons which first gave Birth to Empire and Dominion. Which were not to invade or destroy, but to protect and defend their Subjects. And therefore if at any time they act contrary in it, they renounce the ends of their being, and overthrow the Foundation on which they stand. Exposing their Authority to be stripped Naked, subverted and trampled on. For though some self-designing men, to flatter (and abuse) Princes, and promote themselves, may have tortured Scripture, and screwed up Conscience and Religion to such heights, as to infer thence Obligations to an extravagant unreasonable sort of Obedience. Yet 'tis as impossible for men in general to act contradictory to their true Interest, their Natural Principles of Freedom and Self-preservation, or to stand by and assist any Power in abusing themselves. As it is to be mad with Reason. And 'tis as foolish, if not impious and contradictory, to pretend to fetch Arguments from a Religion that comes from God, to cheat men of those Natural Rights which himself (and Nature) has given them. Whereby they represent God, as though repenting or recalling his Gifts, and so acting contradictory to his goodness, which is himself, and dividing his Kingdom against itself, like that which cannot stand. Let then their mistaken sense of Government be what it will, it was, no doubt, instituted for the defence and preservation of the whole, and at first the Emperor and the Judge was the same, with his Sword in one hand to defend against their Enemies, and his Sceptre in the other to determine Controversies. But the weight of Government, and number of Subjects increasing, the Emperor withdrew from the Tribunal, Seld de Syned. lib. 1. c. 15. Exod. 13. 7. and substituted Judges. And this was the course that Moses took, by the advice of Jethro, whose Books and Writings being the most ancient and authentic that we can rely on, I shall from them collect what those Original Judges were, according to whose pattern a Restoration is here promised. By Judges (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Septuagint; ut antea, as the Syrriack Version; ut erant antiquitùs, ut olim, as the Arrabick and Caldee Paraphrase), as at first, as before, as anciently, as in times past: I understand either, 1. Such as God himself was, or such as he at first extraordinarily qualified and sent. 2. Or such as Moses was, or such as he commissioned. 3. Or such as the best of the Kings of Israel and Judah were, or such as they commissioned in their respective Reigns. 1. Such as God himself was. For though by his Universal Power and Providence, he at first planted, and still governs all the Kingdoms of the World, and has given them to the Children of Men, yet Israel was his peculiar Care and Government; and therefore when they clamoured for a King, like other Nations, God in anger replied by Samuel, They have not rejected thee, but they have rejected me, that I should not reign over them; because that himself, as Isa. 9 7. was their King, their Judge and their Lawgiver. And it was common for them to bring such Causes as they could not determine, Exod. 18. 19 and spread them before the Lord. 2. Or such as God extraordinarily qualified, and sent to judge his People Israel; such were Othniel, Shamgar, Deborah and Samuel; and thus he gave them Judges for the space of 450 years, and God was with the Judge, Acts 13. 20. Judg. 2. 16 2. Or such as Moses himself was, or as he commissioned. Moses was the first we ever read of that sat upon the Bench in a judicial way of Over and Terminer, Exod. 18. 13. Exod. 18. 25, 26. and he is the first too that issued out Commissions to other Deputy-Judges to bear part of the burden with him, and to judge the people at all seasons. 3. Or such Judges as the best, wisest, most renowned and religious of the Kings of Israel and Judan were: As Jehosaphat, Solomon and David, whose Throne for Righteousness and Judgement, was a Type of the Throne of the Messiah, who is to judge the World in Righteousness, and the Nations in Equity, so famed for Justice, that it revived the hearts of his Subjects but to talk of appearing before his Tribunal: Psal. Our feet shall stand within thy gates, O Jerusalem: for there are set thrones of judgement, even the throne of the house of David. Or such as Solomon his Son, so famed for Wisdom and Judgement, in that righteous and critical decision of the Controversy between the Two Women about the dead and the living Child. Or such as Jehosaphat sent into all the Cities of Judah, 2 Chron. 19 5. in Circuit, City by City. 2. We may learn what these Judges at first were. 1. From the Rules laid down for their Choice. 2. From the Charge given them upon Admission, for the Execution of their Office. I shall only instance in Two, Moses and Jehosaphats Rules and Charge. 1. Moses' Rules for Choice, or Qualifications he requires in a Judge, are reduceable to these Four, recorded Exod. 18. 2. 1. Choose able men; (i. e.) Men of Parts and Understanding. 2. Such as fear God: Not the Face of Man in the Judgement. 3. Men of Truth: Men of Integrity, hating False Judgement. 4. Such as hate Covetousness: If not, they'll take Bribes, and sell Justice. 2. Moses' s Charge. 1. His Universal Negative, Leu. 19 5. Ye shall do no unrighteousness in judgement: you shall not respect persons: you shall not fear the face of man. 2. His Universal Affirmative, Deut. 16. 18. 19 and 1. 15, 16. I charged the judges at that time, saying, You shall judge the people with just judgement: hear the causes of your brethren, judge righteously between every man and his neighbour: hear the small as well as the great: fear not man, for the judgement is God's. But more particularly he charges these Four things. 1. That Judges shall not speak in a Cause to decline after many to wrest judgement: (i. e.) Not pervert Justice, out of Popularity, to gratify a Multitude. 2. Thou shalt not countenance a poor man in his cause; Exod. 23. 2, 3. 5, 6. 7. (that is,) Do no unjust thing out of pity: Let not Compassion blind neither: The Rich may not be favoured in oppressing the Poor, nor the Poor (because such) rob or injure the Rich. 3. Thou shalt not wrest the judgement of the poor, nor take gifts. 4. They shall not condemn the innocent, nor acquit the guilty. 2. Jehosaphat' s Famous Charge, recorded 2 Chron. 19 5, 6, 7. He said unto the judges, Take heed what ye do, for ye judge not for man, but for the Lord, who is with you in the judgement; and let the fear of the Lord be upon you: eat all iniquity, have no respect of persons, nor take any gifts: that in all things you may be like unto God, the judge of judges, with whom there is no iniquity, nor respect of persons, nor taking of gifts. Now such as those Primitive Rules were for the Election of Judges, and such as the Charge was, such were Judges at first. (2.) What were Counsellors at the beginning? I do not understand this Name at all to relate to the Practitioners of the Law, whom we so call; but to Counsellors of State at Court about the Prince, or the Grand Senate or Parliament of a Nation. And the first primitive Pattern of a Counsellor of State to a Prince was Jethro to Moses, Exod. 18. 19 who gave him wise and faithful Counsel. Such another was Hushai the Archite to David. 2 Sam. 17. 14. Such was Nathan to King Solomon, to the saving of his Life and Kingdom. 1 Kings 1. 12. Such were the good old Men, who stood before him during his whole Reign, by whose Conduct and good Advice himself and his Kingdom so flourished, 1 Kings 12. 6. that Silver and Gold was as plenty as stones in the streets of Jerusalem. Or such Counselors as David consulted with, even God's Oracles. Thy Testimonies are my Counsellors, Psal. 119. 14. Now from that time that a Nation hath such Judges restored, and a Prince follows the Advice of such Counsellors, may she begin to date her Restauration. 2. Indeed these are both the Instrumental Causes and Essential parts of the Restauration itself, which is the second Position I proposed to discourse of, after I had enquired out and stated who and what those Primitive Judges and Counselors were. As an Exquisite Master in a Ship, that knows how to make his Observations, and perform his Course, as a provident Steersman at the Helm: or the Skilful experienced Pilot, who knows how to avoid Sylla and Charybdis, contribute all to the safety of the Vessel. Such are Primitive Judges and Counsellors to conduct a Nation into Harbours of Tranquillity and Rest. There are other Subordinate Judges which help to complete a Restauration, had I time to speak to them. The High Sheriff, though the Grand Executioner of the Law, yet he is a Judge too, and hath his County-Court to sit in. The County-Justices are Judges too (as Jethro advises) of smaller Matters that are not too hard for them: Exod. 18. 25, 26. For such they are to bring before you who are as Moses himself. These are all necessary, and may shine in their proper inferior Spheres. But as Diogenes said, Were it not for the Sun, it would be night for all the Stars. You are this Sun that must irradiate and dart beams on them to reflect again on the People. I have set Moses' Primitive Pattern and Charge before you to imitate, which if you observe and follow, it will suffice that you set yourselves as Originals for these to copy after. Notwithstanding the great Rivers, which run through a Country, may contain water enough to refresh and fructify all the Fields they pass by; yet without trenching smaller Rivulets, to convey and apply them to the remoter corners of the Pastures, they may parch and be barren for all the Streams passing by. Your passage and circuiting through a Land, is as Rivers of Righteousness and mighty Streams of Judgement running down: However these, as the smaller Channels and Trenches, must be also opened and cleansed, or else we cannot flourish. And can we reflect upon our Circumstances, but the very last years Assizes for this County, without a profound Concernment, and almost Tears of Joy for our Deliverance and present Restauration. Then a false Prophet on the Bench for a Judge: Alliborn at Reading foretold, that in a short time they would hear their Minister preaching up the King's Right to dispense with Laws. For what he there prophesied never did, nor is like to come to pass. A Romish Idolater for a High Sheriff, ready upon a fair opportunity, with his Posse, to execute our Laws, Religion, and her Protestant Professors, to introduce his worse than Pagan Superstitions. For the most part a Crew of perfidious Justices (of the same stamp) who to capacitate themselves for the Bench, had in effect promised by the 27 th' of November following to betray both God and Man, their Country, Laws, Religion, and Liberties, or to cull out such men for the Senate, as would certainly do it. But O happy Change! here our Judges in their several Stations now restored as at the first. But this is not the whole of a Nations' Restauration. But, 2. There must be concomitant with Judges, Counsellors too as at the beginning: For. pag. 129. Therefore Forerius commenting on the words, writes; Ad foelicitatem Reipublicae non satis putavit, si Judices integri essent, nisi tales & Consilliarios forent: They must be both restored, or almost as good neither. For if these always at the Spring head shall continually poison the Fountain, it will be difficult for a Judge to make Judgement in its uncorrupt purity to stream down in a Country. For what by their interposition for Bribes, out of Malice, Favour, or Friendship; procuring Sentences against the Innocent; Reprieves or Pardons for the Guilty, the most enormous Crimes in a Kingdom shall frequently escape unpunished; and the lesser (who are Friendless) as often suffer. The most righteous Sentence shall often take no Effect. Innocent Blood shall cry unrevengd: Glorious Vices connived at; and Sins, when clothed in Scarlet, brave it out in the face of the Sun. Therefore as Calvin on the words, Ordinem illum purgabo in quo fontem malorum esse dixi. Hitherto I have considered Judges and Counsellors as a necessary essential part of a People's Restauration. It remains now to cousider them as Instrumental Causes, which I shall treat of under the third and fourth General Heads proposed at first to be discoursed on, (viz.) 3. The Order and 4. The Nature of a Church or Nation's Restauration, or Ruin. And how far Judges and Counsellors Influence, and are Instrumental Causes of both. 1. The Influence of good Counselors on a Church or Nation's Prosperity, is and ever has been most visible in every Age and in all Nations, and may be most convincingly demonstrated from the sad Effects, dismal and satal Consequences Nations have smarted under by the Conduct and Advice of wicked ones, to the utter ruin both of Prince and People. What a flourishing Kingdom was Egypt (when the Nations round about were like to perish) through the faithful Counsel and Conduct of Joseph? Gen. 14. 39 Whilst Jehoiadah lived to advise King Joash, himself and his Kingdom flourished; 2 Chron. 24. 1. 17. Jos. lib. 9 cap. 8. but (after his death) following the wicked Advice of his flattering Counsellors, never greater Calamities befell a People. Wicked Counsellors, ruined the Kingdom of Ahab and Ahaziah: His Mother was his Counsellor to do wickedly, after the death of his Father, 2 Chron. 22. 3, 4. to his destruction, and subversion of the Government by Athaliah. But most famous and remarkable is the Case of Rehoboam, who upon the Death of Solomon his Father, went up to Sichem to be crowned King, where multitudes of his Subjects went also to attend the Solemnity, and so took that opportunity of presenting their humble Addresses, That those Invasions made upon their Liberties as Freemen, and Rights as Subjects, might be redressed. Which the old faithful Counsellors of his Father advised him to do: But he rejected these, and followed the advice of the young men, (viz.) To insist upon his Prerogative, to check their Insolence in daring to petition, and threaten them the higher for it, and tell them, He was resolved to make their Yoke heavier; 1 Kings 12. 1, 1. That his little Finger should be heavier than his Father's Loins: And whereas before they were chastised with Whips, he would henceforth lash them with Scorpions. When his Subjects heard this, and found that their humble Address was become their greater Crime, and a Reason for heavier Oppressions, they make a general Revolt, and unanimously cry out, What Portion have we in David, 1 Kings 12. 16. neither have we Inheritance in the Son of Jesse: Now see to thy own House, O David; to thy Tents, O Israel; (that is) Though Rehoboam be the Grandchild of David, the King that God himself chose and set over us, and he be the indisputable Heir Apparent to the Crown of Israel, and to the House of his Father David; yet if he pervert the Ends of Government, which are to protect, relieve, and defend, and is resolved to go on to enslave and oppress, What is he to us more than another? Or his Descent, or House? We have no part or portion in him. Let him look to himself and his own House, and we will go home and look to ourselves and ours: To thy Tents, O Israel. And so they unanimously left and deposed him, 1 Kings 12. 18, 19 and made Jeroboam the Son of Nebat King over Israel. And this God (in this case) seems to encourage and approve of as his own Act, 1 Kings 12. 24. This is from me, saith the Lord, therefore oppose it not. And what the dreadful Church and Kingdom distracting Effects are of wicked Counsellors about a Prince, is fresh in our Memories, having so lately experimented the result of Conclave Romish, French, and Italian enslaving Counsels from abroad, Petrean and Jesuitical undermining Counsellors at home, which had reduced us to such Circumstances, that we were all at the very brink of Destruction: And it was the Lord's Mercies we had not been all consumed. Wherefore Forerius tells us, (Mallet iniquum Regem optimis Consultoribus Reipublicae praeesse, quam justum & sapientem iniquis Concilliariis constipatum.) And blessed be that God, who has turned all the Counsels of these Ahitophels' into Folly, broken the Snare in pieces, and we are escaped, and restored unto our Faithful Counsellors 〈◊〉 at the beginning. But remembering I am not preaching to these at Court, or to the Senate at Westminster, but to Judges at an Assize, this little shall suffice. And I shall now address myself more closely and particularly to my second General, which is, 2. What Influence the Restauration of Primitive Judges have upon the Prosperity of Church and State. (1.) Upon our State and Civil concerns. After or upon the Restauration of these, it follows, That our Cities shall be called Cities of Righteousness, faithful Cities. Countries and Cities were usually called by the Names, or at the pleasure of their first Discoverers, Inhabiters or Founders: so Judea from Judah, Britain from Brutus, Rome from Romulus, London or Ludstown from King Lud (Jerum, or rather) Jebusalem from the Jebusites. Yet after many places have received superadditional Epithets and Denominations, new Names from Acoidents, Customs, Virtues, or Vices predominant amongst their Inhabitants. Thus degenerate Rome in the Scripture is frequently called Babylon, Rev. 7. 5. & 8. 2. the Mother of Harlots and Fornie●atib●s, because she is become the habitation of Devils and of every foul Spirit, and a Cage of unclean Beasts. Thus Jerusalem is called Sodom and Gomorrah, Isai. 1. 10. a Harlot and treacherous City, when the sins of those places were committed and tolerated in her. Hence it comes to pass, that from good or bad Judges, places may be denominated, and accordingly change their Names. Where Religion is profaned, Wickedness abounds, Vice flourishes, Sins are impude 〈…〉 lie committed, and Judges being Atheists or Galleo's, that care for none of these things to punish or reform. Such Cities or Places may be called Sodom and Gomorrals, treacherous and perfidious in forsaking God. But where by the impartial, strict Administration of Justice by upright Judges, the good are encouraged, the wicked punished; Vice is ashamed, or dares not to be seen: Sin skulks in corners 5 and though clothed in Scarlet, yet openly exposed and whipped the streets. Religion, Piety, and Virtue being encouraged, flourish; the Poor, the Widow, and the Orphan rejoice, and no Clamours for Injustice and Oppressions are heard in the high places. Here Cities may be called Faithful Cities, City's full of Righteousness. But to prevent Mistakes here, know, that though Denominations are usually à major's, yet they are not so in this case. For though the Stigmatising, Pilloring, and Whipping of some, and Executing of others, be duly observed every Assizes, and a Judge has done ten thousand just Acts, yet he shall not be hence denominated a just Judge (ad totum, but only ad tantum) for the whole, but for so much. But if he has done but one unjust Act in the whole course of his Judgship, he shall be thence denominated an unjust Judge. As a Man who has conversed with Thousands in the whole course of his life, and never did the least injury to any Soul breathing; yet if after all he kill but one Man, he is denominated a Murderer for ever. For those common Acts of Justice on certain Malefactors, being so absolutely necessary for the preservation of the common Good, humane Society and Interest, that they cannot ordinarily be omitted, without rendering our Cities and Country Colonies of Caniblas', Wildernesses for the Owl and satire to dance in; Deserts filled with Lions and Tigers to prey upon, and devour each other. No Civis or Civitas can, without divesting themselves of their Names and very Essence, Interest, Sense and Reason, be so degenerate, as frequently to protect these from the hands of Justice, without being devoured themselves. And therefore against common notorious Malefactors, the most Barbarous Nations have enacted Laws. And the most unjust Judges must, and do ordinarily give Sentence. So that for a judge to do common Acts of Justice, as he cannot avoid, does not denominate him a Primitive Judge, nor a City restored or righteous. But these Names are obtained when Justice is universally administered, without the least exception, as to any one individual Act, Time, Place or Person whatsoever. For by One unjust Act the Judge has lost his Name, and is undone for ever. Thus in that one piece of Injustice, contrived and managed between Ahab the King, Jezehel the Queen, and their corrupt Judges, against the Life and Freehold of Naboth, to seize both, under the specious pretence of a legal Trial; the Judge of Judges thunders out a dreadful Sentence: Hast thou killed, 1 Kings 21, 19 and taken possession? in the place where dogs licked the blood of Naboth, shall dogs lick thy blood, even thine, O Ahab: and I will rend the kingdom from thy posterity, and cut off from thy house every one that pisses against the wall. And as for the Queen, Dogs shall eat the flesh of Jezebel by the wall of Jezreel: (i. e.) The Wall that enclosed Naboth' s Vineyard. For one Barbarity committed by the Citizens of Gibeah, and connived at by their Judges, their City was burnt with Fire, their Citizens slain with the Sword, and 25000 Benjamites, Men of Valour, cut off. For one Wickedness committed by two of their Nobles, Zimry and Cosby, not punished by the Judges, God cut off 24000 by the Plague, Numb. 25, 8, 14, 15. and would not be pacified until Justice was done on them both by Phineas. Eli, for the most part a Righteous Judge, yet forgetting his Integrity and Duty, as such, but in one act, out of a Fatherly fondness, in not punishing the wickedness of his Children, God threatened to judge his House for ever, and to do such a thing upon it in Israel, as would make the ears of them that heard it to tingle: 1 Sam. 3. 13. 11. 12. and that this his iniquity shall not re purged by sacrifice or by offering. Now if for one unjust unpunished Wickedness committed by the Citizens of Gibeah; For one suspense of Justice on the Nobles, Zimry and Cosby; For one partial fond neglect in the good old Judge, Eli; For the unjust seizure of but one Naboths Freehold, or Vineyard, in the whole Reign of Ahab; For the shedding of but one innocent Vriah's Blood in the whole Reign of David, Themselves, their Families, their Cities, and People were made Monuments of Divine Justice; what can we expect the dreadful fatal Consequences should be of such variety of repeated acts of injustice in one Reign? Between High-Commission Judges, who bidding defiance to all Law and Conscience too, can boldly dare to seize more than 40 Naboth's Vineyards, or Freeholds, in a Morning; and dispensing Judges, who can encourage Witnesses, help Pact Juries, and by (for ever to be abominated) wicked Innuendoes, infer what Evidence they please, to shed the Innocent Blood of russel's, Sidneys, or Cornishes, or whomsoever else they have a design to murder; and commit the greatest of Robberies in the Face of the Sun, on Cities and Towns, in violent wresting from them their Immunities and Charters; on the Estates of the Nobility and Commons, by unreasonable, illegal, exorbitant ruining Fines; and commit the most unheard-of execrable Barbarities on the Persons of others, by inhuman, merciless torturing, and slavish punishments, ever abhorred by the compassionate Genius of the English; foreign to their Laws, and Anteslavish Constitution of their Government; destructive to their Birthright and Freedom, and undigestable to their generous Tempers; who can easily submit to due and regular Chastisements; but being unaccustomed to over-heavy slavish Burdens, can't endure Rehoboam's lashing with Scorpions. Tho there were some, who either out of Interest, or through ignorant, indiscreet and intemperate Zeal, were ever pressing for an absolute Obedience without reserve, (no, not for Religion or God himself) though without any other effect on the People, than to render both themselves and their Arguments equally ridiculous and despicable, and prompt them almost to throw off that Obedience which was really due, because they contended for one which was most absurd. For whilst they mounted and stretched the Doctrine of Passive Obedidience as high as that of the Bowstring, they sunk Christianity as low as Mahometanism: and yet even these will not always submit themselves to this their own Doctrine, as is manifest by their last Years deposing their Legitimate Grand Signior. And these very Men amongst us have also hereby dashed their Prince from that Precipice on which they vainly pretended to mount him, and brought both our Church and Nation into such a desperate forlorn Condition, that a clear Stage was offered for Rome and the Jesuits once more to play a Prize for Three famous Kingdoms, as Booty for St. Peter's Patrimony, or the Virgin's Dowry, (as they say England is); which being a small branch of their Revenue, might do well to buy Tackle, Hooks and Lines for the Fisherman at Rome to angle for more Kingdoms, or Pins to dress the Lady at Loretto so amiably, as to to allure more Rivals. In these Circumstances, was it not a Miracle of Mercy and Goodness that prevented our being as Admah and Zeboim, our Land a Desolation, and our Cities a heap, because we were already become as Babylon, Apoc. a habitation of Devils, and a Cage of unclean Birds; and so might have been properly denominated a treacherous Harlot, rather than by such a Restoration, as this now vouchsafed us of Judges and Counsellors as at first, gone forth to settle our Foundations, so long out of Course; to cleanse both Bench and Court, and all our Borders from all their Impurities and Injustice; to help up our Laws again, to trample on their Dispenser's, to take care that Punishments and Rewards may run in their proper Channel, the Life and Soul of Government. And the Public Administration of Affairs in such Hands as will never rob Caesar of his due, nor his Subjects of all that is dear to them. Whereby we have a fair prospect, and grounded hopes, that our Cities in a short time will become, and may really be called Cities of Righteousness, Faithful Cities. 2. I come now to consider what influence the Restoration of Primitive Judges and Counsellors have on our Religious Concerns; for they conduce not only to the prosperity of Jerusalem the City, but also of Zion the Church. For cum factum fuerit in eâ Judicium, redimetur Zion: Cal. Pa●●p. When Judgement shall be administered in her, Zion shall be redeemed; Or, as the Arabic Version, Post Judicium, salvabitur Zion: After Judgement texecuted, Zion shall be saved. So that 'tis plain there must be Judges restored before Judgement, and that Judgement must be executed before Zion can be redeemed. And 'tis repugnant to Sense and Reason, as well as Religion, that since not a Nation, much less a Church, can be restored and flourish, but by executing Judgement in Righteousness, Prov. 14. 24. because sin and injustice are the dishonour and shame of a People. Every unjust Act is a blow at the Root, and high affront to the true Religion, which was planted in Righteousness, and must be built up in Judgement. Rapines, Perjuries, Violence and Injustice, are proper Materials for the building up of Babel, the Synagogue of Satan; not of Zion, the Temple of God. Truth and Falsehood, Good and Evil, Light and Darkness, Righteousness and Injustice, will never Cement, but like contrary Qualities, they'll dissolve or blow up the whole Fabric. We may as easily bring together in a Building the North-Pole and the South, and raise it up by heaping on Banrels of Gunpowder, intermixed with flaming Firebrands, instead of Bricks, and cement it with Pitch and Sulphur for Mortan. False Religions (I know) are founded and propagated on Maxims and Practices of Injustice and barbarous Cruelties. Thus the Worshippers of Baal are bound to lance themselves 1 Kings 18. 28. with knives. The Worshippers of Moloch must make their Sons pass through the Fire for Burnt-Offerings to him. The Americans sacrifice Men to their Viracoca. And most of the Islanders in the Bay of Mexico, Pot. Ma● pag. 97. did both eat and sacrifice Men to their Idols. And at this day Mahomet's Alcoran instructs his Votaries by Fire and Sword, Devastation of Cities and Kingdoms, with all manner of inhuman Barbarities, to force Men to embrace his impious execrable Religion. But above all, the Romish in these things seem to exceed. Their Purgatory, Penances, Whip, Fast, Pilgrimages, Watchings, with multitudes of other childish, senseless, unwarrantable Fopperies of the Devil's invention, to plague or employ their Votaries about, though intolerable in themselves, yet are as nothing when compared with their bloody Inquisition, their Heretick-burning Doctrines, and bloody Massacres: As of Scores of Thousands at Rochel and in Ireland, Sir Sam. Mor. Embass. in the Valleys of Piedmont and England too, as well as other places in the Ages just past. Their yesterday brutish Cruelties in Savoy and in Franoe, by Sword, by Fire, by Tortures, by Imprisonment, by Banishment, by Dragooning Men out of their Houses, Lands, Estates, Country and Lives too. And he knows little of Rome, that doth not know, that Death and She are like in this, that one spares no Man Living, and the other no Heretic breathing, as she calls the best of Christians. A Religion so diametrically opposite to the true, that 'tis the very reverse of all that the holy Jesus instituted, taught or practised, of whom it was prophesied, that he should judge the People with Righteousness, and the Poor with equity, and break in pieces the Rod of the Oppressors; so that the Mountains should bring Peace, and the little Hills Righteousness. Psal. 72. 2, 3, 4. Luke 2. 9 Which was fulfilled when he came: For the Angels celebrating his Birth, proclaimed Perce on Earth, and good Will towards Men. And after he himself declared his Burden to be light, his Yoke easy; That he came not to destroy, but to save men's lives, by destroying the works of Darkness, and bringing in a holy spiritual Worship of the one only living and true God, to the utter extirpation of all Idolatry, and final destruction of all their Apollo's and Jupiter's Temples, and silencing their Oracles, and from thenceforth to establish a more entire union between Man and Man, Chi. Hist. P. 253. Hebrai●● puer injungit Divum do minatur, ergo tacens, etc. founded in Innocence, Charity, Mercy and Justice. So that it plainly appears from the Nature, Principles, Doctrine and Practices of true Religion and false, being so contradictory to each other, that the proper Methods and Instruments for the building up of the one, are and must be destructive to the other; and that the true being founded on principles of Truth, Righteousness and Judgement, the Restoration of such Judges as duly execute these, must influence and conduce to the prosperity of the true Church: for Zion must be redeemed with Judgement, and her Converts with Righteousness. As the Result of the whole, I descend to my Fourth and last Inference. 4. Since both Church and State reap so great Advantages by the Restoration of primitive Judges and Counsellors, a People are highly obliged, when thus restored, without Murmuring, to bless God for both. And our Nation being thus restored from such forlorn Circumstances as we were lately in, a Man would think there was no room left for Murmur or Scruple about this our blessed Restoration, urged by Necessity, carried on by Miracle, and perfected by the Universal Consent of all that love God, their Religion and Country: Wherefore Justice, Equity and Gratitude calls upon us to give the Glory, Honour and Praise to that God who is the primary Author of all; and next under him, to acknowledge that glorious Instrument in his Hand, by which he hath wrought for us so great Salvation, and teach us a ready submission to one, who under God hath snatched us out of the Jaws of so great Destruction, and put us into the actual possession of our Laws, Liberties, Religion and Properties, and all that was dear to us in this World, and we hope may make us happy in the next; and still wields the Sword, to support and defend us in the enjoyment of all that he has thus acquired for us. Is it now possible, that from Dan to Beersheba, from Berwick to the Mount, there should be found amongst us one Tobias, or Sanballat, who when they heard, that the Walls of Jerusalem were to be made up, and the House of the Lord to be repaired should conspire to hinder and repine at it? O my God (saith Nehemiah) think thou upon Tobias and Sanballat. Had the greatest Deliverance which ever God vouchsafed to Mortals, wanted such, it would have been too strange to have been believed now (O horrendum infandum Nefas)! But as there are a sort of Men, that no Man, nor themselves, know what they would have, or what to make of, so not Heaven what to do with, how to satisfy or humour. If they are distressed, they groan, complain, and cry for Deliverance. But when delivered, they clamour at the Method, Manner or Means, That God delivered them in his own way, not in theirs. Thus Naaman is angry at the Means of his Cure, why God would not make the Waters of Damascus as effectual as those of Jordan. Dathan, Abiram and Corah, quarrel with the Instruments of their Deliverance, Moses and Aaron, why they must be the Men rather than others. When Israel was in Egypt, they groaned under their slavish Burdens. When delivered, ungratefully said, Would to God we had not come up thence. When they began to want, they repined and wished they had died in Egypt. When relieved, and fed with Quails and Manna, Angel's Food; they loathed it, and longed for the Offals of Egypt. When the Army of Israel was defied by Goliath, they cry for help. God sends them David, to deliver them, but they despise the Stripling. Before he fought the Champion, Saul will give him his Daughter, or any thing, if he conquer. When he had destroyed him, and saved both the King and his Kingdom, he throws his Javelin at him to kill him. Thus when lately Rome threatened our Church with Idolatry, France our Nation with Slavery; A corrupt packed Bench ready to decree it; An Army encamped ready to enforce it; A Prince resolute enough to attempt it; Then all, as filled with Discontent, and sunk in Despair, murmur out their Complaints, That their Religion is lost, their Laws dispensed with and gone, the Government Arbitrary, the Nation ruined, and themselves all undone; and cry out, Help, Lord, or else we perish. God heard, and sent his Angel, and delivered us, and we are restored as at the first, and in the beginning, in so transcendent a manner, far beyond what in Reason we could wish or hope for, without Effusion of Blood, or Devastation of our Cities, that all must say, It was the Lord's doing, and it is wonderful in our Eyes. And we being thus delivered, what is the meaning of all these Lowing and Bleat in our Ears, Discontents and Murmurings, as tho' we designed to confront Heaven, stubbornly to rebel against Providence, charge the most High with Injustice, and dare his Vengeance? 'Tis just as if when God sent Samuel to tell Saul, that for his ill Government He had this day rend the Kingdom of Israel from him, and given it to David his Son-in-law, that was more righteous than himself, by whose hands He was resolved to save his People, and they had again replied, We will not be saved after this manner, by God's deposing the Father, and setting up his Son: Save us by Saul in our own way, as best agrees with our Humours, or save us not at all. How must this have provoked the holy One of Israel to have destroyed until he had made an end, and their Land a Desolation! Yet such as these may be found amongst us, as Fighters against God. For? (1.) There are some Repiners, who, biased by a Corrupt Religion, bear no good Will to our Zion; For they know if the Ark of God be restored and set up, their Dagon must be removed and thrown down. (2.) There are others repine, because our common Restauration is not their private Interest; as those that made Silver-Shrines for Diana, and by that Craft get their Wealth, may not be wondered at in being so zealous to support her Temple. The ground of that grand Uproar at Ephesus, and it may be the true Reason of our present Discontents at home. Tho' 'tis Conscience and Sacrifice, with Saul, that are the pretended Reasons of their murmuring Disobedience; yet these will no more justify their Rebellions against God's Providential Acts and Deliverances, than Saul's did. Nor render their Crimes better than his, even as the Sin of Witchcraft, because the Christian Religion being a Doctrine of Submission and Obedience to the Powers that are, doth not involve the Consciences of private Christians about the Title of Princes, but only assure them, that the Powers that are, they are of God, and therefore must be obeyed. Neither can their Pretensions (with the Jews) of being bound under an Oath to (kill Paul) murder their Religion, Laws, and Country, or stand by one that will, which is all one, justify them in so villainous an Act, or give them the least Merit or Reputation by their refusal to renounce such Obligations, and to promise Faith, Obedience, and Assistance to that Glorious Instrument sent by God to save us. And is therefore just ground to conclude what their Designs are; and Reason for the Government to reject them not only as useless, but pernicious and dangerous (ne pars sincera trahatur.) But in truth, I rather believe all to proceed from Caution and Interest, than Conscience. Things may be of doubtful Issue, not being yet fully decided, and by a bare Suspension, they undergo no greater loss for the present, than what the Hearts of some could wish for to turn their Charges into sine Cures. And having yet time enough to prevent any loss by a deprivation for the future, in hopes before that time all may settle, and they enabled to make the wiser Choice, and effectually secure their Interest, let the Issue be what it will. But if there be any that can at last for sake all upon so gross a mistake, I will towards such exercise the Charity due to weaker Brethren, and hope the best. But to lay aside the gilded Pretensions of some, the blinded Passions and corrupt private Interests of others, as no Guides for us to walk by; it will become us in Duty with all humble and grateful Acknowledgement, Hearts full of Joy, and Mouths filled with Hosannas, to ascribe the Praise, the Honour, and Glory of all to that God, by whose right Hand we have been hitherto preserved and restored both in Church and State, lest that by murmuring on, their Doom become ours, who after all their miraculous Deliverances out of the Hands of their Enemies, were sentenced at last to die in the Wilderness, there to perish, and never enter into his Rest. I come now to apply the whole, and conclude. Having hitherto endeavoured to parallel our present Restauration, and to show the Influence Primitive Judges and Counselors may have on it: As also to characterise, limn, and present you with their Pictures. Now, Sir, 'tis your part, if (as I hope) you are such a one, to show us the Substance of this Shadow, the very Life itself. You are come forth in this the time of our universal Restauration; the Eyes of the People are upon You; they hope for, and expect better and greater things. Disappoint them not; so as that when they look for Judgement, behold Iniquity; for Righteousness, but behold Oppression. Let it be no longer proverbially said, (Visim● C●l●stum terra● Astrea reliquit) That Justice is fallen asleep, or hath forsaken our Country. Jericho was a pleasant Situation, but the Waters, we read, were naught and bitter. England is such another Situation: let every one of you be as another Elishah, to sweeten and meliorate our Waters, so that our Rivers may be as Streams of Righteousness and Judgement running down. You have heard the dismal, fatal Consequences of but one Act of Injustice in a Judg's Life: Be then universally Righteous, lest you provoke a greater than He, who swore by the Rivers, and said, (Qui Fulm●n, Qui vos habeóque reg●qu●. Perdendum est mortale Genus) I will rend the World in sunder, and ruin Mortals. Wherefore put on Zeal as a Cloak, and Righteousness as a Breastplate; quit yourselves like more than Men; like Gods, whose Name you bear, and whom you personate: Be holy as he is holy; be just as he is just. Lose the bonds of Wickedness; undo the heavy Burdens; let the Oppressed go free. Hold not the Sword in vain: Be a Terror to evil, repining, invidious Murmurers at our Prosperity: (Such as could say, Aha, so would we have it, when our Jerusalem was like to have lain in the Dust) that at length all the Wicked may be ashamed and confounded, but the Righteous may lift up their Heads and rejoice: (Surgat Gens Aurca) Begin the Golden Age again. Thus shall you build up the old waste places for the present, and raise them for many Generations to come: Thus shall you make an Atonement for our Land, the Inheritance of the Lord, that his Wrath may be turned away. Thus, if your Righteousness go before you, the Glory of the Lord shall be your Rearward. Thus, if you come up to the Primitive Pattern set before you, yourselves will become as Originals to all who in After-Ages shall survive you. Thus you will make our Cities not only be called, but really become Cities of Righteousness, Faithful Cities. Thus you will be the happy Instruments to redeem our Zion, our Church of England, with Judgement, and all her Converts with Righteousness. Since ye know these things, happy shall ye be, if ye do them. FINIS.