Balsamum Britannicum, Britain's Balm: OR, The means of recovery for a languishing Kingdom. Preached in a Sermon before the Honourable Judges for the Northern circuit, at the general Assizes holden in the city of York, 21. March, 1647. By John Johnson Mr. of A. and Minister of Methley in Yorkshire, Prov. 14. 34. righteousness exalteth a nation, but sin is a reproach to any people. Prov. 16. 12. It is an abomination to commit wickedness; for the Throne it established by righteousness. Printed at York by THO: BROAD, 1648. To the Right worshipful, and his much honoured friend John Savile of Methley Esquire, and high-sheriff of the county of York. SIR, ONe being friendly chidden, that he did not write Books, made this answer, ut libet non licet, ut licet non libet; As he would he could not, and as he could he would not. I confess I have been often expostulated withal by some particular friends & relations, (who usually over rate whom they love,) 〈…〉 hy in this scribbling age, wherein the Pen is so rheumatic, I have never appeared in Print ● but my answer is made before; I attest the searcher of hearts, never thought any light that shone from my darkness, worthy to be set on so public a Stage, especially in this censorious age, which like August● Caesar, Taxeth all the World wherein (by reason of the contrariety of men's judgements and affections) Sermons are made b●● the Whetstones for men to sharpen their tongues upon. The causes which move me a● this time to be more public besides the importunity 〈◊〉 friends, (the ordinary Midwif● of the press) are these, first that I might once in my life bestow a small Token on the Spou 〈…〉 of Christ; and secondly, that might in a slender gift, give a testimony of a not slender affection towards you, not having wherewithal further to honour you. The State hath put the white Rod in your right hand, let me take the boldness to put a Role in your left. It was the custom of the subjects of Artaxerxes King of the Persians, to present him something in his travel; a poor labouring man having nothing else, brought him a little water from the River that ran by, and presented it with both his hands; which the King did with a cheerful countenance accept, esteeming it as honourable to receive small things, from a large heart, as to impart great. If my abilility were as large as my heart, I would do more to honour you; be pleased therefore to accept what I can, since I cannot do what I would. These poor thoughts of mine must needs redound upon yourself, for every thing must acknowledge its first Spring and rise; they were yours in service to your desire, be pleased to let them be yours in acceptance and Patronage. The God of truth and peace give you to be famous in Ephrata, and do worthily in Bethlehem, that you may lay out all your power and affections in a flaming zeal of the glory of God's truth and the kingdom's peace, which is the constant prayer of him, who is, Your worship's affectionate servant, John Johnson. Zach. 8. 16, 17. Preface. These are the things ye shall do, speak ye every man the truth to his neighbour, execute the judgement of truth and peace in your gates. And let none of you imagine evil in your hearts against his neighbour, and love no false Oath, for all these are things that I hate, saith the Lord. Text. THe ancient Jews (saith the Talmud) testify, that there were three Crowns that made Israel renowned, the crown of the Law, the Crown of the King, and the Crown of the Priest; and of these three Crowns, say they, that of the Law was most glorious: To say nothing of other Crowns, which are Noli metangerees; it is no small comfort to us to see the Law wear its Crown again; there is an unavoidable interruption and silence of Law, (inter strepitum armorum) when the beat of the Drum drowns the voice of the crier; where the Sword is rampant, Laws are dormant, and errors and licentiousness are passant; yet it is our comfort, that now again we see judgement run down our streets like water, and righteousness as a mighty stream. The Magistracy and the ministry are like Rachel and Leah, which two do build the house of the Lord, and their administrations should not interfeer, but mutually accord and lend strength each to other; Verbum informans, & virga reformans, The informing Word, and the reforming Sword suit Weemes synagogue. pag. 170. Amos 5. very well together. Jewish antiquity tells us, that though the inferior Courts of Justice sat in the Gates of their Cities, yet the great Sannedrim sat in Atri 〈…〉 Templi, near the Porch of the Temple, in a place called Gazith, The Pavement. We are not so presumptuous as to thrust our Oar into your Boat, or put the least of our fingers into your affairs of state, out of the sphere of our Callings; yet the Lamps of the Temple may give light to the House of Judgement: and though I do not doubt, but that, though neither I nor any other had spoken at this time, yet your affairs would be both regurall and honourable, yet your speed will not be worsif your Chariot▪ Wheels be axelled or oiled, for a whet, is no let. Apology. Expect not that I should lay the Cockatrice eggs of sychophatry in in your ears, it is the misery of greatness, that they see their faces oftenest in slattering-glasses; flattery is but the Ape of friendship, and hath every thing of a friend, but a discreet reproof. If this Text be sharper Steeled than some would, and speak out more than some would hear, or have heard, (for I would not muzzle its mouth) I hope you are wiser than to think every word of advice a stain to your authority: I know none so great but God may have leave to speak to Ezra 5. 1. him; I come not to weaken your hands▪ but to strengthen them to righteousness. It is not my intention to cast the least spot upon any man's face, I know who hath said, Thou shalt Exod. 22. 27. not speak evil of the Ruler of thy people; my heart and tongue doth honour your persons and places; I had rather go backward and cover a bewailed nakedness. I know, as Micha saith▪ my Mich. 2. 7, words shall be good to them that walk uprightly, it will be the comfort of the faithful, when his ways shall be laid to this Rule, and his righteousness to this Plummet, and shall find his soul answer to this Text as face to face in a glass, with a spiritual echo, Lo I come to do thy, will, O▪ Lord. I would not be so unfaithful to God, as to be frighted unto a mealy-mouthed baseness, I have not been a Courtier to compliment with men in the things of God; seria seriò, in weighty things we must deal in earnest; neither would I be so injurious to man, as to cast any disrespect on them who are beyond my suspicion, much more my accusation: but if in such a numerous multitude, my tongue shall find out any that doth but cut off the lap of justice, I will say with Bernard, [Correctio est attractio, non detractio] A seasonable advice is the part of a friend, not of an aceuser. dependence. This Scripture is the Star, whose altitude I mean at this time to take, whose motion I hope you Wisemen, as those of the East, will follow, and whose influence I desire may run with a continued thread thorough all your administrations, & I pray God it may arise in your hearts with healing under its Wings. The dependence of the Text is thus, For the many sins of Israel and Judah, especially these two divorcing fins of idolatry and Oppression, in which they had forfeited the trust of their Espousals, the jealous God had cast them out of his presence, as out of a Sling, spread them abroad to the Zach. 2. 6. four winds of heaven, had given them up to 70 years' captivity in Babylon. The Chaldeans had been as Horns to scatter Israel and Judah, but after the fulfilling of the days wherein they had suffered adversity, God (that will not chide for ever, nor keep his indignation Psa. 103. 6. for evermore) stirred up the Persian Monarchs to be Carpenters to Zach. 1. 21. break these Horns; and he that ruleth in the kingdoms of men, and giveth them to whomsoever he pleaseth, gave to the Medes and Persians the Conquest of Babylon; and that God that ruleth the Spirit of Princes as the Rivers of waters, inclined the hearts of the Persian Monarchs to give Israel leave to return to their God and their country; so that the daughter of Zion was to be delivered out of Babylon as out of a pit in which no water is: And because the people that had now feathered their nests, were slow enough to return, God sends Haggai and Zacharie to summon them to return, to edify the Temple, and re-establish his pure worship, and that by a Proclamation to excite their dulness, Zachar. 2. 6. Ho, ho, come forth, and flee from the land of the North, saith the Lord, deliver thyself, O Zion, that dwellest with the daughter of Babylon. Like that of Micha 2. 10. Arise and depart, for this is not your rest, it is polluted. This Haggai doth in plain words, Zacharie in mystical Visions, Sic ludit nobiscum Spiritus Sanctus. And now being returned, he shows them here, one means of their re-establishing, that they might be moved no more, he prescribes to them this analeptic in their neutralitate convalescentiae, as a principal means to repair their breaches, and restore them a path to dwell in, to glue again their broken staffs of bands & beauty, These are the things ye shall do, &c. So that the Text may be called The balm of Giliad for Israel's recovery. Thus I have brought you to the Text, the God of power and profit bring it unto you. Analysis. There are two parts of chirurgery, Synthesis and D●a●resis, the composer of things disunited, and the division of things conjoined: The Kingdom hath long enough smarted under divisions, I could wish there were no more; the Text and the times require rather composure, I will not therefore crumble my Text into fyllabicall atoms, lest I should verborum minute is rerum pondera frangere, lest it should befall my Text as it doth some aromatical drugs of thin and aereal substance, by over fine pouthering, and over exact searching▪ lose of their spirits. Well is the Commonwealth compared to a musical Instrument, and the Text suits not ill with our present condition, and this present occasion; for here is the tuning of three principal strings in your present employment, the Tongue, the Hand, the Heart; the Tongue, Speak the truth, &c. the Hand, Execute the judgement of truth and peace in the gate; the Heart, And let none of you imagine evil in your Heart, &c. and all this armed with God's antipathy, For all these things do I hate, saith the Lord. So that this Text like a well made Picture, doth eye all on the theatre of this intended administration, and like John Baptist, stands at the River of Jord●n, to answer every one according to his station. If the Tertullian orators and fiducial Witnesses shall come and say, What shall we do? the answer is ready, Speak the truth, &c. declare the truth, witness the truth, plead the truth. If the Honourable Judges, and the inferior Jurers shall say, And what shall we do? the same Oracle gives the answer, Execute the judgement of truth and peace. If the wrangling contentioners (under whose multitude the Bar & judgements seat doth groan, that they might even break the Axletree of Justice, were it not made of good, wood, and whose Supernumeraries stand need of disbanding, as well as the Army) would hear their portion, it is at hand, I would it were also at the heart, Imagine no evil in your heart, &c. And lest the errors in any of these should seem of no weight, it is enforced with an argument clothed in fire, All these are things which I hate, faith the Lord. Explication. But to draw the Curtain from before this picture, that you may view it, and it may view you. These things shall ye do, not say, like some Mills, that clack much, and grind little: never was there a more seasonable word. The Laws speak as much, as well as ever, but I know not how it comes to pass, the hand of execution is withered. Andracles said of the Athenian laws, that there needed one to mend all; mending is above my cognizance; but this I am sure of, we stand need of another Law to put all the rest in execution: the sword of the Magistrate should not be like that of Goliah's, wrapped in a cloth and laid up behind the Ephod; nor Magistrates themselves like George on horseback, (the emblem only of a Magistrate, as Christopher of a Minister) his hand armed, but never striking a stroke, God expects doing; up, and be doing, and the Lord be with you. These things, not some, but all; for, as Chrisostome well observed, neither in music nor justice the striking of one string maketh harmony: God expects ye should execute all the decrees of righteousness. Speak the truth, not lies; a lie is a Monster begot by the devil on a wicked heart, and if the speaker of lies, much more the swearer of lies, as the very succubus of the devil. It was the old Proverb, Christianus est, non mentietur, He is a Christian, and therefore will not lie: I would it were true in these days. Every one to his neighbour: let me not straighten this word from its universality, every Informer, every witness, every Pleader speak the truth, let your Bills and declarations speak the truth; if there were an index expurgatorius to pass on them, they would not swell to such voluminous and lying aggravations Witnesses, speak you the truth. The Cretians were proverbially noted for great liars, and no wonder. for amongst other lies, they said, That the great god Jupiter was dead. I wish we had no Cretians amongstus, that esteem swearing but a blowing on a book, Linguas habent jurutas, mentes injuratas; that swear lies as desperately as if God were dead, and conscience hanged? What a shame it is, that men will call God to witness that, which they would be afraid to call their neighbour for? Lawyers, plead the truth, I am no enemy to your honourable rewards, answerable to your birth, breeding, place and pains; but let not the ordinary accusation be true, That you care not what your Cause be, so your Fee be good. S. Isodor was wont to say, That he who [sua suaviloquentia adornat mendacium, in aureo vasculovenenum miscet] by guilded eloquence adorneth a rotten lie, he doth but mix poison in a golden Cup: or as Diogenes said of a beautiful man that spoke filthily, Draws a Leaden Dagger out of a Silken Sheath. I honour that man whose tongue is loosed, not by the largeness of the Fee, but by the justness of the Cause; and to whom, not the smallness of a starved Fee, but the conscience of the badness of his Cause maketh his tongue cleave to the roof of his mouth. Both God and my Text abhors to see the worst causes often clothed with most boldness and verbosity, because it comes in a vesture of Gold. Imitate therefore that brave Lawyer Papinian, in ripening good Causes, and rejecting bad. Prov. 12. 19 The lip of truth shall be established, but a lying tongue is but for a moment. Execute the judgement, not decree them only. We have many good Decrees of justice formed in the Womb, but they are not executed (except it be in the worst sense) like Ephraim, they stay too long in the place of the breaking forth of children. Our Zarah of Peace and Truth hath been long ago ready to be delivered, and had the red thread of our joyful hopes upon it; but I know not how they are shrunk back again into the womb, and I pray God that a Pharez, a breach in our truth and our Peace be not the firstborn of our long travellings in Birth; but I hope better things: you are the Midwife of the Parliaments conceptions, what they have wisely decreed, do you magnanimously execute. Of Truth and Peace, the two twins of God; let them be separated from under Heaven that would divide between these two Sisters, either to take Truth from Peace, or Peace from Truth; whom God hath conjoined let no man separate: these are the two Nails on which the Vessels of the Temple hang, the two Poles of the republic, the two shoulders of Atlas that bear up our little World, the two pillars of the Temple Jachin and B●az, the two Supporters of the Throne of Government, the two white Kine that carry the Ark of God to its resting place; these two strengthen the stakes and lengthens the cords of God Tabernacle, like the two solding doors of the Temple, I wish they may be ever [se invicem tenentia] even folded together: I wish a firm marriage between these two as long as Sun and Moon endureth, and let him be Anathema that forbids the Banes; as they are both in my Text, so I wish they were both written in every man's heart, Zacharie 8. 19 Therefore love the Truth and Peace. But observe the order, Truth and Peace, Truth before Peace; both Sisters, like Leah and Rachel, but the younger must serve the elder: many would marry the beautiful Rachel of Peace, but cares not for blear-eyed Truth; a peaceable civil Government is the roof and Rasters of the House, but Religion and Truth are the Pillars and Posts. Truth hath here the front, I wish it had had so in all our designs, I wish that the building of the Hoose of the Lord had at least gone on [pari passu] with the building of the House of the Kingdom, or our own Houses; but it is according to the Proverb, Primum in intentione ultimum executione; if there had been a readier passage to the establishment of Truth, our Peace would not have stood on such uncertainties. But perchance the Word hath transported me beyond the limits of its sense, there is a double judgement of Truth, [jus coeli, jus fori] A spiritual, a political Truth; the first stands in the symmetry of our Religion with the golden Standard and beam of the Sanctuary, the Word of God; the other in a conformity of the ways of justice with the sense of the laws of a Kingdom: I do not think the Prophet excluded the former, for they were to build the Temple as well as the walls of Jerusalem, yet in this place, by the thread of it, I think political truth is principally meant; this also must be executed, for oppression and injustice are the horseleeches Daughter, that both suck blood, and brings blood. And let none of you imagine evil in your heart: here is the heart as well as the tongue tied to the good behaviour. Prov. 4. 23. Keep the Heart with all diligence, for thereout are the issues of life; this is the very focus where the calenture of contention is bred, the furnace where all the flames of wranglings are kindled; if Hell-fire were quenched in the Heart, there would not be so many sparks of it at the bar. What a pity it is, to see so much spent as would make a livelihood for a widow, or a portion for the fatherless, upon some two— penny trespass, for the wantonness of a man's Horse, or the weakness of his Halter. Love no false oath: a false oath is that which wants any of the ingredients mentioned Jerem. 4. 2. Truth, Judgement and righteousness; truly, for the matter, considerately for the manner, justly and righteously for the end and performance: Love it not, hate the false Oath as well as the false person; if this were so there would not be such buying, such selling, such borrowing, and such lending of oaths. For all these do I hate, &c. God is the God of truth and justice, and hates all that is contrary to himself; it will not only bring the hatred of good men, but the hatred of God; and if the Heavens fall on a Worm it must needs be crushed. I have now shaken the Tree, let us gather the fruit, and let me draw all the light of this Text into one point, as boys with a burning-glass, that all its beams concentrated unto the ●onus and angle of one observation, it may set your hearts on fire in execution of what is here commanded. The Point is thus: The right administration of Truth and Peace, is a main help to the right flourishing, and the due recovering of a languishing Church and commonwealth. It would require the hand of a master of assemblies to sharpen this Goad, and to fasten this Nail, but according to my measure let me first explain it a little. The right administration, &c. that is, when every one according to their office lifts up pure hands to God and the Law. Of Truth, first, spiritual, not an intolerable toleration of all error. Proverb. 24. 3. Through wisdom a house is built, and through understanding it is established; and the Lord tells Hezekiah, Esa. 33. 16. That wisdom and knowledge shall be the stability of his times, his strength and salvation, and the fear of the Lord his treasure. Machevell could say, The way to conquer a Kingdom, is to lay the reins on every one's neck; if we prove false-hearted to God's truth, the Lord may prove slow-handed to our Peace. Secondly, political; Solon being asked when a Commonwealth most flourished, answered, when the people obey the Magistrates, and the Magistrates obey the Law; and one wiser than he, said, Proverb. 14. 34. righteousness exalteth a Nation, but sin is a reproach to any people. Then is a Commonwealth in its solstice, when righteousness and peace kiss each other, and it serves also for its recovery; Phinehas executed judgement, and the Plague stayed, Psal, 106. 30. And peace. There is a deserved honour due to them that have been faithful in administration of war, but as peace is the end, so it should be the aim of war: peace is a mother blessing that hath all other in its womb, and blessings are on the head of peace makers, for they shall be called the Children of God: they are but 〈◊〉 of blood, that like flesh-flies would keep the soar perpetually green, that they might feed themselves on our distempers. After the long use of the weapon-salve, God grant us the healing balsam of a firm and well-grounded peace, that there may be no more leading into captivity, no more complaining in our streets, Psal. 144. 14. A principal means of the right flourishing and due recovering. This will prove both a Prophylactick and an analeptic, both to preserve us in neutralitate deridentiae, and to recover us in our neutralitate convalescentiae, as Physicians speak: This will give us a Lamp in Jerusalem, and fasten us a nail in a sure place. 1 King. 15. 4. & 22. 23. Of the Church and Commonwealth; I put them both together, the commonwealth is the inn of the Church: these two are like Hippocrates his twins, they both live and die, languish and recover together. On the contrary, the maladministration of these two is both Legis, Regis, or Gregis excididum, the leveller of all our glory and greatness, what unhedged, untowred, unpressed, unclouded the Vineyard of the Lord, Esa. 5? it was these sour grapes that set God's teeth on edge, For the vincyard of the Lord of Host is the house of Israel, and the men of Judah are his pleasant plant; he looked for judgement, but behold oppression, for righteousness, but behold a cry: therefore said Augustine, Civitatis eversio non est murorum, sed morum casus; It is not the weakness of our walls, but the wilfulness in sinning, especially against truth and peace that will be our overthrow: for as the voice is storied to speak to Phocas the Emperor, Were our walls towered to heaven, the sin that is within will destroy all. In the mouth of two witnesses only let this truth stand, and let the wisest Statesman that ever was, who had more Kings-craft than ever any before or since, be the foreman to bring in the verdict; Solomon, Prov. 29. 4. The King by judgement establisheth a land, but he that receiveth gifts overthroweth it, Establisheth it: as the Vine said to the Marble Pyramid about which it grew, so may the commonwealth to justice, [Testante virebo] If thou stand I shall flourish; and he doth not say, The unjust overthroweth it, but he that receiveth gifts, a man of oblations, as in the original, because most of the Wheels of unjustice move on this axletree. And for the recovery, see Amos 5. 15. Hate the evil, love the good, establish judgement in the gate, it may be the Lord will be gracious to the remnant of Joseph. As every Word of God, so this is profitable to inform, rebuke, instrnct. First, it informs us who are the ruiners of a Commonwealth, that bore the Ship they sail in, that demolish the house they dwell in, that land the tree they stand under, that undermine the wall they lean on, that break the staff that supports them, to say nothing at this time of other sinners, they are the unfaithful of the Land. Prover. 25. 5. Take away the wicked from before the King, and the Throne shall be established in righteousness. Secondly, it informs us who are the Stakes in our Hedge, the pillars of our house, the Pilots of our ship, the faithful in the Land, faithful to God, to the Law, to their Trust, faithful Magistrates as well as faithful Ministers are the horsemen and the Chariots of Israel. Secondly, this point sharpeneth its eyes, and spits fire in the faces of two sorts of people. First, the wrongers of Truth, and secondly the wrongers of Peace. And first, the wrongers of spiritual truth: For Zion's sake I will not hold my peace, and for Jerusalem's sake I will not be silent; this is a lamentation, and shall be a lamentation with me, that the heritage of the Lord is become aspeckled Bird, no Leopard so full of spots as we of damnable Heresies. How is the faithful city become a Harlot in strange attire? how is our wine mixed with water, our silver mixed with dross, our Gold become Copper, and Tin●●, and Lead? Who shall give me water to my eyes, to bewail that England is become the wagging of the head, and the pointing with the finger, the grief of the godly and orthodox, the scorn and reproach of the Popish and profane, and the shame of our neighbour Churches: O that it might not be told in Gath, nor published in the street of Askalon, lest the daughter of the uncircumcised rejoice. There be that take away our Scripture, our Baptism, our Law, our Gospel, our Ministers, our Christ, and yet ask us what we ail? We have escaped the Bear, and overcome the lion, and shall we be consumed with the moth? To these I say no more but this, It cannot be but that offences will come, but we to them by whom they come. Matth. 18. 7. Secondly, the wrongers of poltick truth and justice, Jus fori, and these are of three sorts, I wish I could say, Triasunt omnia. First, the sellers of Justice for fear, or flattery, or friendship, or gifts, for there are more sorts of Bribery then one; there is fear-bribery, friendshipbribery, honour-bribery, sin-bribery, and gift-bribery; if I thought there were any such here, I would tell them that whatever the price is, the pennyworth will be dear, when their soul shall feel the sting, and lie under the scalding drops of vengeance, which is in my Text, All those do I hate, &c. sed Cynthius aurem vellit. But somebody pulls me by the sleeve, and saith, enough of that. Secondly, wresters of Justice, who make the Law a Nose of Wax, to be set to the right or wrong side, according to their partial affections, that purposely shuffle plainness into difficulties, and raise such dust that the Pearl of Truth may not come to the right owner; that are witty to find one trick or other to trip up justice, that righteousness cannot stand, and equity cannot enter, Esa. 59 14. Thirdly, the delayers of Truth, who set men forward and backward, as their men on chessboard. O! how many remoras hath the ship of Justice? It may be called the delay, rather than the speed; a motion this term, an Order next, and then a a Writ of error unravels all again. Jethro, Exod. 18. 14. was not well pleased to see Causes hang from morning to evening, but what would he have said if he had seen ours depend from term to term, Terminos sine termino, from year to year, yea Saboaths of years, that sometime Justice doth but bring forth as the Elephant, once in ten years. I know the intricacy of some Causes, requires more deliberation, the deeper the well, the longer of drawing: But what shame and pity it is to see the plainest causes used as deceitful chirurgeons deal with soar legs, held long in hand, not for the difficulty of the Cure, but the advance of its gain▪ so that the shortest plea is a plea of endurance, and a 〈◊〉 at law outlasts the best buff: to see the oppressed run from term to term until the web of his Cause be grown so long that he hath no waif left to make it up; like the sheep that runs to the thicket, but comes off with scarce any wool on her back; and though their Suits begin not, yet they are 〈…〉 e to end in forma pauperis. What is the turning of Justice into Wormwood, Amos 5. 6. and the turning of righteousness into Gall and Hemlock, Amos 6. 12. if this be not it? Quando major est expensarum sumptus quam sententiae fructus; when a man may buy beggary cheaper at home than he can buy justice at Westminster, as if the Law had been made to undo men rather than relieve them, that before a man's sentence come, either his days are done, or his estate undone. It would move a heart like a nether millstone to see and hear the sighs and groans of some distressed families, that hath to deal with oppressing greatness at the end of fruitless and sumlesse terms, that how many terms soever they pass, they never have a Hilary term. Themistocles was so wearied with the Law that he protested that if there were two ways showed him, one to the bar, another to Hell, he would choose that to Hell rather; I suppose in this he overspake himself. but this I am sure of, there are many so discouraged, from seeking the face of the Ruler, that they had rather sit down under three injuries, than require satisfaction for one, the remedy being worse than the disease. To these I say no more but this, he that in this kind hideth his face from the cry of the poor, he also shall cry and not be heard, Prov. 21. 13. II. Wrongers of peace. Secondly, this Point speaks to the wrongers of peace, and they are of two sorts. I. Peace-haters. 1. Peace-haters, like Toads full of poison, that are ready to burst with envy, because God hath given us rest round about, in whose hearts the fire of malignity boil has much as ever, and whose hearts murder the Parliament every day, though their hands be bound. How many be there that desire, wish for, long for, (if not lust for) a new breach, watching for our halting, hoping still upon their rotten grounds, to see the day that Joseph's Coat shall be again tumbled in blood, and the Kingdom set on a new flame, that they may scramble in the smoke, either for their advantage, or their malicious revenge? To these I say, if the lovers of Zion's peace shall prosper, the haters of it shall be confounded; when God shall make Jerusalem Zach. 12. 3. a burdensome stone, all that lift at it shall be broken in pieces, Zach. 12. 3. 2. The underminers of our peace, 2. Peace underminers. ●. The schismatic. and these are also of two sorts: First, the Shismatick, rending the seamless Coat of Christ, that will hazard the tearing of all up by the roots again, rather than their Plants, though never of God's planting, shall want setting and watering. Did I see in them that are contrary-minded a modest humility, reserving their minds to themselves, and impartially studying for satisfaction, I should esteem more moderately of them, and hope that after they had wearied themselves in seeking the door, and run themselves into a loss, they might be again led to the fold, where Christ feedeth at noonday: but when I see many to be such agitators in seducing (for set heresy as well as beggary on horseback and it will ride) I can quarter them nowhere but amongst the enemies of peace, and hinderers of the flourishing of this Kingdom: state-business is not meat for Mowers, but, if I have any foresight in me, if arbitrary Prerogative was a rod, arbitrary Religion and liberty will be a scorpion; if the one slew its thousands, the other will slay its ten thousands, if not in body, yet in soul; for the Apostle calls 2 Pet. 2. 1. Heresies damnable; and surely some of these errors (that look as contrary one to another, as Samsons Foxes, but that they agree in their Tails to carry the firebrand) must be Heresies, except we will agree with that monster of heretics Carpo●rates, that held that there was nothing true or false, good or evil in themselves, but according only to the opinion of man; so that whatsoever a man fancied, that was lawful, how false or bad so even. They that make our sun as sackcloth, cannot but endanger, at least, to make our moon to be turned into blood. The second underminers of our peace, are the profane; Is it peace o● shall it be peace, cries every profane Varlet, that is every day waging war with heaven, as Jehu said to Joram, What peace can there be as 2 Kin. 9 22 long as Whoredoms, and witchcrafs are so many; as long as there is so much gluttony and drunkenness▪ chambering and wantonness, strife and envying, and, which grieves me most, even amongst them that have covenanted otherwise solemnly to God? When I looked upon a great many of this nation entering into a solemn League, Oath and Covenant of Salt, for purity of Doctrine and purity of life, to me it was like Noah's rainbow, a sign from God that he would no more destroy us, as the Paschall blood on our door posts, a Seal that God would not let the destroyer enter; but when I see the Covenant, even in this point, made but an old almanac, but that I know God doth many things for his own Names sake, I should prognosticate that God would revenge the quarrel of his Covenant, with more fury poured out than ever. Had I Stentors voice, or could my tongue reach to every such in the Kingdom, I would tell them they are the troublers, the murderers of England, that are thrusting her head again under water, that she might be no more a Nation. use of instruction. But yet to come nearer home, there are here the Magistrates of the Kingdom, of the country, and of the city, and it is probable I may never have such an auditory again, therefore let me ask you, Would you see the recovery, glory and well-fa●re o● this Commonwealth? would you see this Nation, (which, if your sun will go but a few degrees backward, you saw a Golgotha, an Aceldama, a field of Blood and skulls) rejoice again and Isa. 35. 1. blossom as a Rose; our withered Olive to grow green, and fear no more the year of drought? would you see this shattered kingdom made the praise of the whole earth, this little Isa. 67. 7. and 2. 2. Hill advanced above all hills, that the people might flow unto it; that every one might take hold of the skirt of an Zach. 8. 23 Englishman, and say, we will be called by thy name, for the Lord is with you? Would ye see our breaches repaired, and our boarded enlarged, and Zion to shine forth in perfect Deut. 11. 20. Job 29. 3. Job 29. 6. beauty? Would ye have the Candle of the Lord to shine on our head, our steps washed with Butter, and the Rocks to pour out rivers of oil? Would ye lie down in green pastures, Psa. 23. 3. and none to make you afraid? would ye have her that hathlyen amongst Psa. 98. 13. the Pots, have the wings of a Dove that is covered with silver, and her feathers as gold? Would ye have blessings on the head of Joseph, and to rest on the top of the head of him that was Deut. 33. 16. separated from his brethren? Would ye have the Island compassed about Ps. 32. 10. with mercies, as it is with water? Would ye be built and not pulled Ier. 24. 6. down, planted and not plucked up? would ye be as a defenced city, an Eze 28. 13 iron Pillar, a brazen wall, the garden of God, where every precious stone may be your covering? O thou afflicted, Eze. 54. 11 tossed with tempests and not comforted? Wouldst thou have thy stones laid with fair colours, thy foundation with sapphire, thy windows made of Agate, thy gates of Carbuncle, and all thy border precious stones? he that would not have these things, let him be as Admah and Zeboim, as the dung of Endar; let his name be written in the dust, or in the Gadarens Swine-Coat. If ye would then take home this council of the Prophet, let me unbutten your Velvet Coats, and unloose your Scarlet robes, that I may anoint this balsam on the region of your hearts, Execute the judgement, &c. I look upon you as upon edged Pictures, one way I see you as gods, and on the other side I see you as men, but a little higher dust: let me awhile lay aside your greatness, and deals with your goodness, if there be any love to God, any bowels of compassion to our distressed mother, any respect to a languishing commonwealth, think on these things: God hath after a sort put the welfare of England in your hands, you are eyes to the blind, ears to the deaf, tongues to the dumb, supporters to the weak, shelters to the oppressed; you are as Constantine said of himself, Bishops without the Church, as Ministers are within, employ your greatness for God, for the commonwealth; advance Truth and Peace, Truth will make you free, and Peace will make you great. First, advance spiritual truth, you I. 1 Tim. 2. 2 are to see that we lead a godly life, as well as a quiet, honour the gospel with your greatness, else how will you be provided to answer God when he shall call for an account of your Stewardship, and shall say, For all the blessings I have heaped upon you, and for all the powers that I have put in your hand, what hath my glory, the purity of my Worship, what hath my Law, my gospel, my Day, my Ministers been the better for you? Of all the power that ye have exercised, how much for me? Buy the truth and Pro. 23. 23 sell it not, the merchandise of it is better than salver, and the gain thereof better than gold. And for this purpose let me in God's stead beseech you to employ your parts and power, First, to purge out the old Leaven; shall it be said of this Reformation, as it was of that, when we first came out of Babylon, that we swept the house, but the house sweepings were but cast Behind the door, that a Hen might scatter them abroad again? Is this the Reformation of England, that we should be as a beggar's Cloak, for one piece of new, three patches of old? for one Minister that walketh according to the Directory of God's Word, and the States, three that keep in still the onions and the garlic of traditionary Ceremonies? Is this the fruit of our Oath to God, to bring all to one uniformity? Secondly, to keep out the new Leaven, to stop the spreading of the Gangrene; can you be nursing fathers and mothers to truth and error at once? Hath a Magistrate power to keep our daughters from being ravished, and not souls from being seduced? to keep our heads from being broken, and not our souls from being wounded? to punish them that shall put Ratsbane in our meat, and not them that corrupt the bread of our life? To confine a man that goeth about with a running Plague-soar, and not to stop their mouths that by seducing poison souls? Are they under the Magistrates cognizance that shall say, There is no King, no Parliament, no House of Lords; and not those that say, There is no Law, no Christ, no Ministers, no truth of God nor Church of God in the earth? Is this the Reformation we have covenanted for, fought for, prayed and fasted for, an intolerable toleration? Were Heresies and their growth worthy to be fasted and prayed against, and are they now fit to be connived at? Have we cast out the &c.— Oath, and bring in an etc— toleration, a new filed Key for the bottomless Pit? God forbid that our Reformation should prove to be but a League with the devil. Secondly, advance political truth in the due exercise of justice and judgement. Prov. 31. 9 Judge righteously, plead the cause of the poor and needy. Isa. 28. 17. Lay judgement to the rule, and righteousness to the plummet. Levit. 19 15. Do no unrighteousness in judgement, respect not the person of the poor, nor honour the person of the mighty, but in righteousness judge your neighbours, else thoughye Psa. 82. 6. be gods, remember ye shall die like men; let not the height of your places raise you out of the fight of God and your end. Secondly, advance Peace, pray for it, live for it, judge for it, that the sword may be beaten into ploughshares. And for this purpose let me commend three things to you as furtherances to this, and though in this I shall be perchance construed as one that heaps Coals on the fire of strife, I have no such aim, God is witness. 1. Wave masterfull standing upon your particular aims and ends; I shall account him a man of peace, that will say as Ionas, Cast me overboard rather than I should breed or continue a storm; and who will, as the Roman Worthy, cast himself into the Hiatus rather then it shall be unclosed. 2. Lend your aid and help to the setting up of the Government of Christ, bring Christ to his Throne according to the decrees of State; his sceptre is a sceptre of righteousness, and a sceptre of peace: How long shall we be as a sister without breasts? do not use Christ as the Jews, who in stead of a sceptre put in his hand a reed 3. Preserve and observe the bond of our peace, the Covenant, it was our beauty and our bands, we never did thrive before, ever after: dear brethren, let us not forswear ourselves for ill-will. If some of those Worthies that lost their lives in the high places of the field, were risen again from the dead, in what amazement would they stand, and say, How is the S 〈…〉 e'en changed? Where am I, in the Tents of the Amalekites, or in the Camp of Israel? is that which was the Characterism of friends now turned to the badge of malignity? No power on earth can grant us a dispensation from that oath; the earth will not cover that blood that hath been shed in it, and for it: and, to say no more, God will not hold him guiltless that thus taketh his Name in vain. Worms of justice. I have almost done, if I might but take the leave to tell you of the Worms of justice: I have brought you a Balm for our Cure, let me but now drive away the flies that corrupt this Box of ointment, they are these, take heed of them, for where they are, there is death in the Pot. That you may righteously execute the judgement of Peace and Truth, take heed of these hindrances following. First, Procipitancy, Prov. 4. 26. Ponder the path of your feet, and let all your ways be established. A Cause is sometimes like the Cloud of the Israelites, if you look on the one side it may seem white enough, but black on the other▪ Proverb. 18. 7. He that is first in his own Cause seemeth just, but his neighbour cometh and searcheth him. The Omniscient God himself said, Gen. 18. 21. I will go down now and see whether they have done altogether according to the cry of it which is come up unto me, and if not, I will know it: not that he needs information, but to teach all titular gods to take heed of rash judgement: Therefore Judges must do as Alexander the Great, of whom it is said, That in judgement if one party only were present, he would listen with the one ear, stopping the other, as reserving it impartially for the other party. As there is injury in delay, so there is injustice in overmuch haste; and therefore said Seneca of such, Licet aequum statueret, non tamen aequus est: A rash sentence may sometimes stumble upon justice, it decrees it not. Magistrates must sometimes be Cunctators, as well as Dictators. Secondly, the fear of man; a Magistrate should be, saith Is●odore, Et pudore, & blanditiis, & metis major, have his mind as high as his Seat, beyond either flattery or fear: He knew what he said, that said, The fear of a man is a snare. Pilate stumbled at this stone, in Pro. 29. 25 condemning of our innocent Saviour as soon as he heard the sound of, Thou art not Caesar's friend; down fell Pilate's courage, as thunder-stricken, and lost three friends at once, God, Caesar, and his Conscience. The emblem of the Law-giving Tribe was a lion, and Salomon's Throne was supported by lions, a courageous fearless creature, that is neither taken with the gazing, nor feared at the barking of any the beasts of the Forest, to instruct Magistrates in valour for God. The Athenian judges sat in Mars-street, to tell Magistrates, that they should have hearts of valour under robes of peace, (for there is fortitudo togata, as well as fortitudo bellica) inermes togas, armatos animos, Purple Coats, but hearts of steel. The pillars of the house had need to be of the heart of oak, the sphere of Justice must know no motion of trepidation, nor its compass know variation; like Papinian, that would not defined imperial & Arbitrary exorbitancy, though he should die for it. flexibleness and immoderate facility, to be as a Reed shaken with the wind, wind Mills to popular breath; Tam malum est, said one, Judicem caepi suadela, quam munere; It is as dishonourable to be complemented out of justice, as to be bribed out of it: Let it be with you, as it was said of Cato Fabricius, that the sun might sooner be stayed in its course from East to West, than he in the course of justice. Fourthly, covetousness, this was the fault of the Judges of Israel, Hosea 4. 18. the Rulers with shame cry, Give ye. It hath been a complaint ancienter than any of us, [Iustitia non datur nisi vendatur] that justice hath been made a hackney for money, and that a golden spur would make it ride either to the right or wrong, according to what side it was most plied on. Pope Pius the second, (a bitter enemy to contention saith Platina) was wont to say, Litigatores sunt aves, leges rete, forum arca, a 〈…〉 upes patroni; which if you would have englished, was thus much, That the Courts of justice were but traps to catch fools in. Well, let it remain with them, let it be the brand of Antichristian times, places and persens, but let it not be named (much less practised) amongst reformed Christians. Let it be the voice of a Judas to say, What will you give to betray the innocent; Let it not be said that a well-moneyed man, though his Cause be never so bad, is too heavy to be cast; he is a Magistrate of gold that understandeth neither the language of the Bottle, nor the Basket, and whose eyes (in point of justice) look neither to the right hand of friendship, nor to the left hand of revenge, nor before him to the applauses of men▪ nor behind to a subsequent (though not an antecedent) gift, but inward to his conscience, and upward to his God, facile deviat a just in▪ said Chrisoligus, qui in causis non deum s 〈…〉 hominum ogitat: I never read of any but one that had his eyes opened with Clay, many have had their eyes put out with it. A gift blinde●● the wise. Exod. 23. 8. Fiftly, partiality, Prov. 18. It is not good to accept the person of the wicked, nor to overthrow the righteous in judgement. Well is justice painted blind, to know neither friend nor foe, rich nor poor, high nor low, kindred nor alien: Solnon est alias pauperi, alias diviti, sed omnibus communis: Justice is like the sun, which lendeth her beams to all alike, without respect of persons. Nihil est quod magis reddit vacillantem Iustitiae la●●em, quam judicare secundum hominum non rerum pondera] There is nothing that declines the balance of justice from the aequilibrium of righteousness more, than when men are weighed, and not their causes; This will make the friend, the kinsman, the rich heavy; and the poor, the stranger, the enemy light, when yet his Cause is ponderous, Amans de amante judicans [saith one] non judicat; and, si male Iud●cet amor [said another] multo pejus odium; neither love nor hatred are good arbitors in the cause of justice; therefore as righteousness itself said, John 7. 34. judge not according to outward appearance, but judge righteous judgement. Sixtly, immoderate lenity or severity, Miscend▪ est lenitas cum severitate, (said Gregory) si● amor sed non emoliens, sit rigor sed non exasperans; Lenitas si sola sit, nimis oltusa est, severitas si sola nimis acuta est, said another, Vespasian was wont to say, That it was the cause of Nero his ruin, that though he could tune the harp well, yet in government he did either wind up the strings too high, or let them down to low; both are too blame. I confess, that such is the impudence of sin, outfacing in these days both the Sword and Word, that it requires a three stringed whip of severity; and sin hath so much indulgence that we may justly cry to Magistrates, as the Smith in his own language to the landgrave of Hassen and other Magistrates going thorough the streets, durescite, durescite, Be hardened, be hardened; of all swords the sword of the Magistrate would not be of too soft and base a temper, that the devil himself may sit quietly under his nose; yet let mercy and justice kiss each other, strike deepest in those faults where the honour of God is most wounded, and when you cut off a worker of iniquity from the city of the Lord▪ do it as ye would cut off one of your own joints; in justice to the sin, but with sympathising mercy to the person. Seventhly, self-guiltiness, and irreligion: Men in great places are the Looking-Glasses of the country, by which they dress themselves, and the vices of the Rulers are the rules of vices; sins lessen themselves by the examples of greatness: Rulers quicquid faciunt precipere videntur, the very example of great men hath something of command in them; Quo grandius nomen, eo grandius scandalum, by how much you stand on higher ground, by so much are your false more shameful to yourselves and hurtful to others. How doth God pull down the flag of vicious greatness, Isa. 1. 10. calling them Rulers of Sodom, and Princes of Gomorrah. They will never be zealous reformers of others that are not reformed themselves. And this is the reason why justice dwells in such a frigid zone, many are afraid to meddle with other men's sins lest they should hear of their own. Let it not be said of you as one wittily of a lawyer's study, Video hic multum juris, sed parum carnis, That you have much law, little conscience: let me therefore take the modest boldness to entreat you, as ye are preservers of the Laws of God and man, by your power, be observers of them by a personal practice; study God's Statute-Book, as well as that of the King and Parliament; be Clients to God before you admit Clients to you; let your thoughts be in heaven before they be in the Hall; consider you are called gods, but what a repugnans in adjecto is it, to say, a vicious, an unjust god: ye are called gods, live as Saints to be a real Saint is more honourable, then to be a titulary god: Let it therefore be with you as it was with Nebuchadnezar's Image; though Bailiffs, and sergeants, and clerks, and such inferior pettitoes of justice should be faulty, partly Iron, partly Clay, yet let the head be of Gold. Salomon's Throne was of Ivory, let your Seats, your sentence, your hearts, your lives be of pure integrity. The eighth is, a private spirit, when a man's private weal is more in his own eyes then the commonweal; this, like the Wenn in the body, and the ivy to the oak, withdraweth that sap of care, diligence, valour, and faithfulness which should be spent for the public: Therefore since by your places ye are not your own, ye possess not your own Seats, so be ye of public spirits, draw all your lines, especially of justice and judgement, not to the centre of your private ends, but to the circumference of the public good: He is of too low a spirit, that hath all his care and thoughts spent in the saving the Cockboat▪ not caring whether the ship of the public welfare sink or swim; therefore as the lesser rivers lose their names in the great Ocean, so let all particulars be swallowed up in the public good. The ninth and last Caterpillar of of justice, is, remissness, coldness, and lukewarmness in its execution: God expects we should be valiant for the truth, Romans 12. 8. Let him that ruleth (saith the Apostle) do it with diligence: bold sinners and cold Magistrates suit not well. I shall think the service of this day worth all the service of my whole life, if I could but stir you up from driving heavily for God, so that the wheels of justice and judgement might be as the chariot of Aminadab. Let it be a Pharisees part to tithe Mint and Cummin, and neglect the greater things of the law; to take order for clean streets, mended canswayes, and scoured ditches, and do nothing for the eleansing of men's ways in godliness and honesty: Let it be Gallio's part to be careful for a Act. 18. 14. three halfpenny trespass, and count religion only a question of words and names. When Philip of Macedon told a poor woman that he was not at leisure to hear her just complaint, she makes a bold answer, If you be not at leisure to hear, O King, be not at leisure to reign. I will not speak so roughly, but thus, As you do possess the honour of your places, which we envy not, so also take up the burdens of them; every dignity requires duty: you stand on higher ground than others, you may see more, do more, and God requires more: Laws without execution, saith the Dutch proverb, are like Bells without a Clapper; look but upon your Robes and learn, you wear Scarlet, as the emblem of your zeal, O let your hearts be clothed with Scarlet zeal for God. 1. Fright the idle and vagrant, (who are God's curse, and the kingdom's shame) unto a Calling. 2. Scatter the drunkards from the Alebench, those christened Atheists, that live vitam ranarum, non hominum, that Crown the day with riots, and to morrow with promised surfeits, come let us fill ourselves with strong drink, to morrow shall be as this day, and much more abundant: quorum vivere est bibere. Discourage that base sin, heretofore the shame of Beggars, now the glory of gallantry; heretofore a work of darkness, [1 Thes. 5. 7. They that are drunk are drunk in the night] now a noonday devil; restrain that beastly sin: but I speak under it, why call I it beastly? beasts will not be beaten into excess, I may rather say as Bernard, Ebrietas manifestissimus damon, for it casts some into the fire, and some into the water. Augustine thought in his time that drunkenness was grown to that height that nothing could cure it but a general counsel; but O unto what height is this inundation of drunkenness grown to now, that it overtops all the mountains of power raised against it! grown to such a giantlike greatness, that though we have law upon law, precept upon precept, Parliament upon Parliament, yet it still reels and staggers in our streets, the Island swims in drunkenness, as it doth in water; it's a wonder that a land so full of drink doth not spew us out: O that you would put down the supernumerary nests of these Vipers. 3. Conjure the roaring swearer into silence; it loosed the tongue of Croesus his son, before dumb, to see his father's life in danger; can our father's blood be in our veins, and hear God's name torn worse than one would do their old shoes, and yet neither have our hearts loosed to grieve, nor our tongues to reprove, nor our hands to punish or restrain! One cries blood, another cries wounds, another cries heart, thus they crucify again the Lord of glory; in some companies you shall have volleys of oaths, oaths by wholesale, by the dozen, by the gross, men swearing before they can pray; children swearing by God's name before they can tell their own. It's a wonder the Sun shrinks not up into heaven, and covers itself with darkness as at the passion of Christ, to see such monsters. 4. Vindicate the Lord's days, & fastdayes from contempt; Is there never a zealous Nehemiah to shut the gates of Jerusalem, that there should not be such walking, such riding, such carrying of packs, such driving of Cattle? shall the Lord's day be no way known but by shut-shops, and finer clothes? if there be laws against these things and others, (for I cannot instance in all) why not execution in these as well as in others? if not, but that every one may do as he list, then write A Lord have mercy upon our England's Head. Conclusion Honourable and worshipful of all sorts, upon whose shoulders, the government either of Kingdom, country or city lieth, consider what is the good and acceptable will of God towards you from these words; if my zeal hath transported me into more boldness than you think convenient, know, that as you judge, so we preach not for men but for the Lord. Let this Text therefore be as a phylactery on the garments of your honour, write it on the table of your hearts, let it be ever in your eyes, in your ears, in your hearts, let it eat with you, and drink with you, let it sleep with you, and wake with you, let it sit with you, and judge with you; let conscience which is the cud of the soul, preach this over again to you, when my voice shall be buried in silence. I adjure you by the love of God by the honour of names, by the judgement of the last day, when you that now sit in judgement shall also stand at the Bar; by your loyaty & love to the Commonwealth, think of what hath been said, & accordingly execute the judgement of truth and ●eace in your gates. Now the God of truth and peace grant you to be thus minded. Amen. FINIS.