Britannia Rediviva: Or the Proper and Sovereign REMEDY For the Healing and Recovering of these Three distracted Nations; As it was prescribed In a SERMON Preached in the Minster at York, at the Assizes there held on Thursday morning, August 9 1649. Before the Right Honourable Judges, the Right Worshipful the High Sheriff, the Justices of Peace, Gentry, and others of the County of York By John Shaw, Master of Arts, sometimes of Christ's College in Cambridg, and now preacher of God's Word at Kingston upon Hull. ●rov. 11. 5, 6, 18, 19 The righteousness of the perfect shall direct his way. The righteousness of the upright shall de●●●er them. The wicked worketh a deceitful work; but to him that soweth righteousacss shall be a sure reward. Rightcousness tendeth to life. Isai. 3●. 17 And the work of righteousness shall be peace, and the effect of righteousness 〈◊〉 and ass●●ance for ever. Isai 33 14 15 Who among us shall dwell with everlasting burn? He that maketh righteously— That despiseth the ga●● of oppression, and shaketh his hands from holding of bribes. L●●●er to G●b●●us. Cupio ego inveniri Christi & ecclesi●● suae fidelis, ●● prudens esse non potuerim Minister. Christo servimus; Christo credentibus uni nostra haec scri●●●damus, caetera turba vale. Musculus in Matth. London, Printed by Robert White for Nathaniel Brooks, and are to be sold at the sign of the Angel in Cornhill, near the Royal Exchange. 1649. To the Right Honourable John Puleston Esquire, One of the Justices of the Court of Common Pleas; and Francis Throp, one of the Barons of the Public Exchequer, Judges of Assize for the Northern Circuit, And to the Right Worshipful Sir William Saint Quintin Baronet, High Sheriff of the County of York; and all the Faithful Justices of Peace of the same County. J. S. wisheth Righteousness and Peace by Jesus Christ. Right Honourable and Right Worshipful, WHat the French Chronicler saith of his Countrymen in the Preface to his History, much more truly may be said by us of this Nation, viz. That we have lived in a time of miracles, and our posterity will hardly believe the wonders done in our days; and every year as devils and men have heightened their rage and malice against the Church, the more God hath multiplied the loaves and fishes of his mercies wonderfully to us-ward. I beseech your Honours and Worships to help us so far as you can; that what prayer hath got, praises to God, and justice to men, may keep and wear: You may remember that while * Judge Th●●p one of your Lordships was executing justice impartially here the last Assizes; that costly Castle of pontefract (being the last strong hold which the enemy had in all this Nation, as your Honours mentioned in your Charge the last Assizes, which is deservedly since Printed) was delivered up into the Parliaments hands, and thereby this poor shattered County (which hath had Armies in it constantly now these ten years together, cleared up from any open enemies in Arms: And now this Assizes while you are still upon the execution of justice, the Lord hath sent us in the joyful news of such wondrous works which his right hand hath wrought in Ireland, August 2. as makes us all like them that dream. While the Church was praying for Peter, Act. 12. God cast in Peter amongst them, as the answer of their prayers; and when the wrestling flock of Christ (at least many of them) had not only in private, but in public been weeping, fasting, and praying for Ireland, August 1. the Lord of hosts did by a handful of men that so his hand alone might be seen, and have the glory) work a marvellous deliverance for that poor Nation of Ireland, August 2. The shield, the sward, and the battle were broken in Salem, Psal. 76. 1, 2, 3. God sometimes saith, That men were too many to work withal, never that they were too few, Judges 7. 2. Go on I beseech you Right Honourable in doing justice (and therein exalting the Nation) freely in that way committing the event to God, notwithstanding all carnal objections. You may perhaps remember those verses that were writ over the Court of Justice in Zant. Hic locus odit, amat, punit, conservat, honorat, Nequtiam, pacem, crimina, jura, probos. True it is, that God hath taken away by death, many godly worthies in these our times, both in Church and State; but if we do as the London Clerks in their weekly Bills, set the Christen against the Burials, I mean compare the young ones coming on in University, City and Country, with those lately translated hence, those I think will exceed these. True it is likewise (as in the Sermon is mentioned) that of latter times, Heresies have much overspred this Nation (a sad case I confess:) But if we likewise consider how far the glorious Gospel hath spread within these last seven years into those places where in Truth and Purity before it came not, and shines more bright in some places, where before it did come; as also in the just liberty afforded to humble conscientious men since these times, I think our gains (a primo ad ultimam, if we judge super totam materiam) exceed our losses: Heretofore, in many places how were Sermons on Lords days in the afternoon, Lectures, Exercises, etc. forbidden? How were men (if suspected for Puritan) made offenders for a word, Isal. 29. 21. If men did meet together to weep and pray (though with most integrity) on the Church's behalf, it was well if they escaped scorching, either in their Persons, Liberties, or Estates. We grumble that things go on no faster, when yet ourselves have hands in plucking off the Chariot wheels; we are not content that the Lord do his own work his own way, but are too much of Naaman's spirit, would have God limited to our time and pace, 2 Kings 5. 11, 13. not justly considering that man's extremity is God's opportunity, that Jerusalem's wall is usually built in the most troublous time, Dan. 9 24. & 12. 1. The wise God oft times goes forward when he seems Gen. 42. 38. & 45. 9, 10, etc. to us to go most backward, as in the case of old Jacob and his children, when they were most driven out of hope, than were the greatest mercies brought about. While Moses was a great Courtier, and the King's great favourite, he never delivered Israel, but when banished, had been forty years a poor shepherd, and had lost his favour and Courtship, then doth God use him in that great work. My Lords, God hath hitherto carried you on courageously, and undauntedly in the Cause of God, and the Commonwealth, ride on in God's way and prosper: * Judge Thorp One of your Honours I have known intimately a long time, and am not willing to say what I know to be truth concerning you, lest the carping world should say that I give flattering titles to men (a thing which Elihu Job 32. 21, 22. condemns, and which (I thank God) I could never learn, neither in Court nor Country;) but your justice and integrity are (I am confident) clearly manifest to the consciences of all who have known your carriages, especially the last and this Assizes here; notwithstanding all the objections of your riding the circuit in your own native Country. You have both of you been tried in these sifting ●●nes, and been found faithful in the grand Affairs of the Commonwealth. These Notes were preached at the entreaty of Master High Sheriff, and you my Lords were pleased to own them in public, and myself in private, and to require them to be Printed, which I the rather am content to suffer, to testify my obedience to your commands, and to show how much I value your judgements above my own. I am sure I can do nothing worthy of this quicksighted age. I will trouble you Right Honourable and Right Worshipful no more at present, but will freely pour out my soul at the Throne of Grace to God for your Protection, Sanctification, and Eternal Salvation; for God's Spiritual Blessings within you, and his Prospering Blessings upon your just Endeavours, and humbly subscribe myself, York, August. 14. 1649. Your Honours and Worships Spiritual Servant, in my Master's Work, John Shaw. To the Christian Reader, Especially the Author's Christian Friends at Kingston upon Hull, Bradfield, Penistone, and Cartmel. Christian Reader, depiction of a man reading from a book. The names of the Iury. of life and death. To you also my tenderly affected friends, * At ●●●d 〈◊〉 (the smoke of whose (my Native) soil, I cannot but hearty affect, whatever your private carriages be to meward) let me commend the Jewel of Righteousness and Justice herein contained. I have lived to see many changes amongst you, I beseech every one of you, look to your spiritual change by Grace, as the right way to the blessed change to Glory: I know you take much pains for the Earth, I beseech you trade more for Heaven; make it appear that you value the means of Grace, by procuring a faithful godly Ministry among you, and practising the Truth revealed. I am confident divers from amongst you have been sent abroad, who daily send up wrestling prayers to God for you. How doth my soul thirst to see the knowledge and love of Jesus Christ shine o●t amongst you. And let me add a few words also to you, * Peristone and Ca●tpal. Whose good and true welfare I long for in the Lord: Be importunate I beseech you with the Lord, both for the outward means and the inward Grace; let my affection join you both together (though distant in place * Peristone in Y●●●shire, and Ca●●●d in L●●●sh●re ) in a few exhortations: First, In regard of God, take care you know him, not only a God, but your God, not an absolute but relative God, see david's and the Saints propriety in him, Psal. 48. 14. This God is our God for ever and for ever; and Thomas Cries, My Lord, and my God, Joh. 20. 28. provide him the lodging of a broken heart, Isa. 57 15. A great Lord of Spain was commanded by the King to lodge ait Ambassador in his own house, which he did, and the next morning as soon as the Ambassador was gone, he burned his house, which cost him many a thousand pounds building; and said, it shall never be said that I kept a house that ever lodged a Traitor (for so he judged that Ambassador to be;) but our gracious God is pleased to dwell in such hearts as have been rebellious against God a long time, and where Satan lodged before him. Secondly, In regard of Christ, you all can tell of a Christ born at Bethlehem, and exalted from Mount Olivet to Heaven; but O look to a Christ born walhalla, Gal. 4. 19 (of which birth you will never report, 〈◊〉 every that it was no sooner, 1 Cor. 15. 8.) he will be no Saviour to you, if not a King in you, Luke 19 27. Col. 1. 27. Gal. 2. 20. Thirdly, In regard of the Word, Know, it's not so much the Bible, as thy and my heart, that is the most proper place for the Word, Deut. 6. 6. Psal. 40. 8. Jeer. 31. 33. Heb. 8. 10. and that there will one day be a Resurrection as well of Sermons to account for, as of men to give account. O let us read Sermons preached four or five years ago, in your lives now; let your meditation be in his W●rd night and day, Psal. 1. 2. so shall you bewiser than your Teachers, than your Enemies, than the ancient. Psal. 119. 98. 99, 100 This is the duty of Kings, as David, Deut. 17. 18, 19 of the General, Josh. 1. 8. of all sorts, Deut. 6. 7, 8. you shall * whet or sharpen, i. e. Go over the samethings often, as men do their knife upon the whetstone, or their swords they would pierce withal: Let not the Word come unto you only, but into you, yea, into the heart. Remember the four sorts of ground three hall hearers, and one good, Mat. 13. Fourthly, In regard of sin, take heed as well of spiritual sins as bodily; Spiritual sins are of ● times minoris infamiae, but majoris reatus, they are like a wire run through the heart, though the wound be not so visible, yet more dangerous than a great gath in the back: Let your care be, not only to avoid acts of sin, but especially a state of sin. The Saints fall into divers acts of sin, (yea in some regard Peter's act was worse than Judas') but never after conversion are under a state of sin, and death. Fifthly, In regard of the Godly, whose judgements are sound for Fundamentals, and lives humble and holy: Take heed how thou offendest one of God's little ones, Matth. 18. 6. Fall not out as Joseph said, by the way, who shall lodge in the same Heaven at night: Some Saints have the headache, as well as others the heart ache; and the Father watcheth as well with the one, as with the other. But take heed of any such opinions as draw thee on to liceutiousness of practice; holiness is the best thing on Earth, or Heaven, no attribute is thrice together ascribed to God in Scripture, but Holiness, (Holy, holy, holy Lord) it's not God's holy Spirit that leads thee to unholines●do not under pretence of not resting on Ordinances and Duties) neglect or contemn them: The conduit will soon be dry that is cut off from the Fountain, and that man be soon lean that leaves off his meat. Prayer is all men's duty, and the Saints privilege: Having set your faces towards Heaven, take heed of starting to the right hand or the left, or turning quite backward. Reader, Be not offended with the Latin or Histories in the Sermon, it's far from my constant use, neither were many ofthem mentioned in Preaching, only such was my scribbling haste in writing these Notes over, that I am constrained to put my own Marginal References into the Text. If ye get any profit by the reading hereof, remember him that would very gladly dobetter service to God, and his Church, and subscribes himself in the * Apostles phrase, Your servant for Jesus sake, John Shaw. Britannia Rediviva: OR A SERMON Preached at the Asizes at York on Thursday morning Aug. 9 1649. holding out a Sovereign remedy for curing a sick Commonwealth. Proverbes 14. 34. Righteousness exalteth a Nation, but sin is a reproach to any people. SOlomon a King of Peace, he spoke Proverbs, and Jusus Christ the Prince of Peace he spoke Parables, and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used signifies both Proverbs and Parables, or ruling, principal sentences. The Papists among their proud swelling titles which they ascribe to their Doctors (as Angelical, Seraphical, irrefragable, profound Doctors, Doctor of subtleties, etc.) they call Peter Lombard, Master of the Sentences: but much trulier may Solomon be called the Master of the Sentences, and so much the Hebrew title of this book implies; as Axioms in Logic, Aphorisms in Physic, etc. such and much more are these Proverbes in Divinity (principales sententy) a parable is saith S●●das, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gregory Nyssen hom. 1. in Cantic. & Hieron. epist. ad Paulixum, do observe that Sol●mon had three names, first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pacificus, second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesiastes, third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dilectus domini: and that according to these three names he wrote three books. 1. As he was peaceable, he initiated the young man with wise sentences of Piety and peace therefore often calls My sox. 2. As he was the Preacher, he wrote the book of Ecclesiastes, showing to men of riper years the vanity of the world, and to warn them, when grown up. 3. As the beloved of God, he wrote the book of Canticles, and therein acquainted the strongest Saints with the high love and sweet Communion twixt God and the soul; but however that may be but a mere conceit, yet sure we are that Solomon (thewisest of all mere mortals since the full) invites poor sinners to a great and sumptuous Banquet in the eight first Chapters of this book, and then spreads the Banquet before them, Chapter 9 from which Chapter to the 25. there is little or no dependence of one verse upon another, as is usual in other books, but usually an illustrating opposition betwixt the former and latter part of the same verse, as here in my Text: Righteousness exalteth a Nation, but, etc. Wherein are two most confessedly true axioms placed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, righteousness exalteth it, but sin (that is injustice or unrighteousness) is a reproach (or putteth down) and debaseth any people. Wherein we have Moses his Proclamation of blessings and curses, or Joshuas Mount Gerizim, and Mount ebal. In the former part of the verse we have a sick Deut. 11. 26. Josh. 8. patient, not one single person, but a whole Nation (though this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes taken in Scripture for one single person, Abimeleck Gen. 21. 4. as some Rabbins think) a Nation, that is in a poor distracted low estate, so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lift up or exalt, implies; and as by the other hemistichium or half verse appears.) Secondly, here is the Physic for this sick Nation, verse 2. justice or righteousness. Thirdly, its Cure, exalts, sets it up on his feet again (a Metaphorical expression as Carlwright observes) advanceth a Nation, suitable to that, Deut. 28. 13. In the other hemistichium. We have first a Nation and people thereof in the height of peace, plenty, safety, etc. Secondly, the poison and worm that gnaws down this slourishing Nation, or people, viz. sin. Thirdly, the ruin itself implied in the word reproach, or beggary, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies first properly, bounty or mercy, so the Pool in the New Testament, John 5. was called Beth-Chesda, the house of bounty. But secondly, Per antiphrasin, it's used for impiety, reproach, disgrace, etc. and so it is used, Levit. 20. 17. Prov. 29. 9 etc. some read the Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dis●●●t, & 〈◊〉 auxi●●●tus est. word Cheser (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being much alike) which signifies poverty misery, difect, etc. and so it seems the Septuagint read this place and so translate it, sin beggar's a people, or sin diminisheth tribes and families; and so that word notes, Prov. 28. 22. and indeed both are true, that sin doth both disgrace and beggar any people. But remembering your weighty occasions I hasten from the opening to applying the words, which hold out to us (as I said) two plain axioms and wholesome truths; which that you may the better remember I shall wrap them up in the words of the Text. Obser. 1 That righteousness exalts any Nation, though never so low and in disgrace. Obser. 2 That sin or unrighteousness will in time disgrace and beggar any Nation though never so strong and eminent. For the first Scripture is full every where, that righteousness exalts a Nation, from him that sits on the throne, to her that grinds in the mill; begin at the Throne and S●epter, righteousness exalts it, Prov. 16. 12. & 25. 5. and so the body of the Nation. Prov. 29. 4. righteousness prevents miseries eminent, Zeph. 2. 3, 4. Gen. 18. and delivers from miseries incumbent, Prov. 10. 2. 3. and as it brings privative mercies, so positive blesing. As first Peace, Isa. 32. 17. Psal. 72. 1, 2, 3. & 85. 10. Secondly, honour, Jer. 22. 3. Isa. 1● 26. & 59 17. & 62. 2. So thirdly, righteousness brings safety to a Nation and strength, Prov. 18. 10. & 25. 5. Isa. 26. 1, 2. & 58. 8. Jer. 33. 15, 16. Fourthly, Plenty, Prov. 8. 18. Psal. 85. 10, 11. Fifthly, Riches and prosperity, Hos. 10. 12. Prov. 8. 18. Sixthly, Comfort and satisfaction to men's consciences, Uprightness hath boldness, Prov. 28. 1. yea righteousness brings joy in life, Prov. 29. 6. Psal. 118. 15. and in death, Prov. 14. 32. and after death, Psal 112 6. and a blessing to their posterity, Prov. 11. 21. Now are not all these precious clasters of sweet grapes? It is now seven years this month (if not this day) since the Standard of war was in these latter years set up in this Nation, and do we not now value peace? Are we low, and in contempt? this brings honour; are we in danger by Land or Sea, at home or abroad? this brings safety; are we poor, plundered, and an impoverished Nation? this brings plenty, riches and prosperity, etc. And now the 〈◊〉 being thus cleared that righteousness doth thus exalta Nation, give me leave a little to unba●e the root of this large-spreading tree, and then I shall hasten with what speed I may to shake you the pleasant fruit. And here know, that I speak not of that infinite righteousness which is in God, or that righteousness in Angels, etc. but only as it relates to men; and so righteousness is twofold; it's either 1. Sacred, or 2. Civil; sacred towards God, or civil towards men. First Sacred righteousness towards God, and that is especially of three sorts, First, Legal, secondly, Evangelicall, thirdly, Celestial, Legal, which is a perfect conformity of nature and actions, principles and practices, to the perfect law of God at first written in the heart of Adam. Chrysostom describes it to be a full keeping of all the Commandments of God (and so unrighteousness is taken for all sin, Rom. 1. 18.) this is mentioned, Rom. 6. 18, 19 & 8. 4. Ephes. 4. 24. Luk. 1. 75. Ezek. 18. 5 & Psal. 4 6. and this is called in Scripture the righteousness of the law, or the righteousness of works, or our own righteousness, Rom 9 32. & 10. 3. Phil. 2. 9 Tit. 3. 5. and this is omnium affectuum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quâ omnes inferiorum partium motus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rationi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ratio divine legi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adherebat. Secondly, Evangelicall, which is either perfect but not inherent, or inherent but not perfect: and thirdly, Celestial, which is both perfect and inherent in us; Now seeing we have already lost the first and are not yet (till these bodies of clay go down to the dust) arrived to the third; let me speak to the second which is Evangelicall righteousness, and this (as I said before) is twofold. First, imputed to us. Secondly, imparted into us, it's either perfect but not inherent, or inherent in us but not perfect: In a word, it's either the righteousness of justification by Christ's merits, or of sanctification by Christ's spirit. The former is that whereby our persons are justified in the sight of God; to justice, is Verbum forense a term of law, and is not the putting of any goodness or grace into us, but the acquitting, clearing, and absolving of us, though the satisfaction of Christ for us, Prov. 17. 15. Solomon saith, he that justifieth the wicked is an abomination; now if to justify were to put any grace into a man, it was no abomination to justify a wicked man. Cato was ninety times accused, and yet always justified, that is, cleared and acquitted as innocent. We are not justified either by any grace within us, or by any works done by us, Rom. 8. 33. & 10. 3. Phil. 2. 9 but by the righteousness of another, namely Jesus Christ imputed to us; whereby all our sins are blotted out, forgiven and forgotten, drowned in the bottom of the Sea, as if they had never been, Micah 7. 18, 19 Isa. 43. 12. Psal. 32. 1, 2. and the punishment also due to our sins removed, and born away upon the shoulders of that escape goat, the Lord Jesus. So that justification is nothing else but God's gracious sentence, acquitting and clearing a believer, and declaring him righteous unto eternal life, for the sake of that righteousness which is inherent in Christ, and imputed to us: and yet understand, that this righteousness of Christ whereby we are just in the eyes of God, is not that essential and habitual righteousness of Christ, whereby himself is righteous (for that is incommunicable to any creature) but it is that actual righteousness of Christ's merits, his do and sufferings, his obediential●gis & Crucis, his active and passive obedience (for I think it most proper to take in both) which he hath performed for the elect, to pay for their sins, and to purchase for them grace and glory: and this is called the righteousness of God, Rom. 3. 21, 22. 26. 2 Cor. 5. 21. because its the righteousness of that person that is God, as well as man, and also it is that way that God in the Gospel hath appointed to justify men by. It's also called the righteousness o●. Christ, because its the obedience performed by him, 〈◊〉 23. ●. It's called the righteousness of the Saints, Rev. 19 8. and the righteousness of faith, because faith is the men, 〈◊〉 God hath appointed to apprehend and apply this righteousness to us, Phil. 3. 9 and this righteousness is more perfect than the righteousness of Angels or the first Adam; for first, Theirs was but the righteousness of mere Creatures, but this the righteousness of God, who is far above the Angels or Adam. Secondly, The first Adam's righteousness though perfect, was yet changeable, so as they might lose it, and Adam did lose his, and many of the Angels theirs; but our righteousness being inherent (not in us, but) in Christ, is more sure and in a better keeping and we also kept by the power of God unto salvation. Now this righteousness exalts a Nation especially two ways. First, By taking away the Nationall sins of a land; is a land guilty of blood, oppression? etc. all things in the world are unable to bear away the sins of that Nation, but the precious blood of him that is infinitely holy as he is God, and perfectly holy as he is man: if nothing can take away one man's sins but Jesus Christ, much less a Nations sins. Joshua in his filthy rags typed out the state of the Jews then sorely defiled: Christ takes away their filth rags and puts upon them change of raiment, Zach. 3. 3, 4. National sins make a land sick, 2 Chron. 7. 14. Christ's merits alone can cure it. Secondly, Christ's righteousness alone can make peace twixt God and an offending Nation, he that is the only peacemaker twixt God and one person, is also twixt God and a Nation, Isa. 32. 1, 2, 17. The second Evangelicall righteousness, is that of sanctification, which is inherent but not perfect; and it is a holy conformity both of heart and life, to the will and word of God according to the measure of grace received from Christ's spirit, Rom. 6. 18, 19 for while we are here, we have grace in truth, but not in perfection, we may be without reigning guilt, not without all guilt; we have perfection of parts, we have every grace wrought in us at our new birth, as a child hath all the parts of a man when it's born; but not perfection of degrees, no member, no grace in the highest degree; but here we have flesh and spirit, Gal. 5. 17. I would and I would not, Rom. 7. Now this righteousness of our sanctification is discovered three ways. First, Quoad fontem, Secondly, Quoad formam, Thirdly, Quoad finem. First, By the principle we act from, in all services we perform, see whether it proceed from that commonly (but falsely) called Good nature (for all our nature is corrupt since Adam's fall) or from that new and divine nature, 2 Pet. 1. 4. from principles of honour, credit, fear, shame, natural conscience, in a word from natural or supernatural principles; all living actions towards God come from living principles, not the bare brain-light of the Law without, but the Law written in the heart, not from the hear-say of a Christ without us, but the power of a Christ reigning in us, Col. 1. 27. Phil. 3. 8, 9 Albertus Magnus was thirty years in making an image, that at last by virtue of Wires, Gimmors, and such Engines, could speak some words, and walk, but yet it had no life within; such are all their actions who have no love of God in their hearts, no delight in his ways, Psal. 40. 8. Jere. 31. They are dead services that come from dead principles, when men are not sanctified throughout, 1 Thes. 5. 23. 2. Quoad formam, when a man's general bend and endeavour is to do the whole will of God, as well in one thing as another, when men do not serve God by chance, but by choice. It was the saying of that holy Martyr Master Tindal, (for which the Papists did so bitterly (but causelefly) rad against him) That God doth not judge of us by our actions only, but by our affections, and values us to be that which we sincerely endeavour to be: He that is truly sanctified, is universal and impartial in God's Word, he doth not pick and choose like Jehu or Herod, but makes conscience of the whole Law of God, as David, Psal. 119. 6, 128. and Paul, Acts 24. 16. 3. Quoad sinem. When we aim at God's glory, not at the praise of men, with ●cribes and Pharisees; or profit, like Jehu and Judas, but God's honour; as God is the terminus a quo, so also ad quem, 1 Cor. 10. 31. And herein all Heathens failed extremely, though they did many good moral actions. Brutus the Roman Consul slew his own sons who plotted and endeavoured the ruin of their Country; but the Poet tells the end why, Vicit amor patria, landumque immensa cupido: Herein all Hypocrites 〈◊〉. sail, Matth. 6. 2, 5, etc. Now this Righteousness of Sanctification exalts a Nation; first, because such sanctified persons and actions are very pleasine to God, such as Joshu●. Josiah, Hezekiah, Jehoshaphat Mordecai; and God hath made many promises to such and the places where they live, Psal. 94. 17, 19 Prov. 11. 8, 28. Isai 48. 18. Psal. 37. 17, 39 Prov. 29 2, etc. Esther 10. 3. Secondly, because such sanctified persons have power with God, by their prayers and tears, and can prevail for blessings on the Nation they live in. These are the Chariots and Horsemen of Israel; for the Wheats sake God spares the Tares; for ten righteous persons God would spare Sodom; The Island is preserved for the sake of the innocent, Job 22. 30. The praying Saints in Marcus Aurelius his army, were the thundering army. Thou hast prevailed with God, thou shalt now surely prevail against men, said God to Jacob, Gen. 32. 28. These are called Righteousness, 2 Pet. 3. 3. Having now spoken of that Evangelical Righteousness towards God, I now come to the second, which is, Civil Righteousness or Justice towards men. This though in itself good, yet is I confess, the far younger sister; and this fruit is never right, except it grow upon the root of Gospel Righteousness; this justice 'twixt man and man, which Aristotle and Tully call a moral virtue, and is described to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; or as Plato, Habitus rectis legibus obediens; or as others, Constans & perpetua voluntas jus suum cuique tribuendi. This Righteousness (I say) is not proper to a man as he is a godly man, or as he is a Christian man, but belongs to him as he is a man; as learned Hooker observed, and before him, both Augustine Eccles. 〈◊〉 3. and chrysostom; for Heathen Aristotle knew it, and many Heathens, as Fabricius, Aristides, Cato, etc. had it: This justice godly men have, Gen. 30. 33 Josh. 9 19 Numb. 16. 15. 1 Sam. 12. 3. And also some who are not religious, nay, not Christian by profession, have God's image on them, but not in them, Gen. 20 6. Abimelech and the young man, &c, Matth. 19 20. And this will much help as to some particular calling or actions, but will not reach to the whole man, and to our whole conversation. Adrian the fifteenth, of the forty Heathen Roman Emperors (counting from Julius Caesar to Constantius Clarus, the Christian, and father of Constantine the Great) was very just according to his principles, his Motto was, Non mihised Populo, agreeable to that Law of the twelve Tables, Salus Populi suprema Lex. The people's good must be the chief scope of the Ruler, who is not to rule for himself, but for his people's benefit; and yet in his reign was the fourth of the ten persecutions against the primitive Saints; and when he came to die, how terribly did his conscience warble out that woeful ditty! Animula vagula, blandula, Hospes comesque corporis, Quae nunc abibis in l●ca? Pallidula, rigida, ●udule, Nec●ut soles dabis jocos. He that hath no more but this Civil Justice twixt man and man, may be said in the phrase of Tacitus, to be rather Extra vitia quam intra virtutes: This being like that stone called Lapis Calidonius of which some writ, That though it be a very precious stone, yet it hath no virtue, except it be set in gold; so neither hath our Baptism, Justice, Civil honesty of life, etc. except it be set into Jesus Christ, and his Righteousness. And this Civil Righteousness is either private or public; Private, either in respect of himself, or private converse with others: Himself, as when a man follows some lawful calling diligently, which is acceptable to God, profitable to men; he that is idle and careless this way, is a thief, and unjust to himself, to his family, to the Commonwealth, Ephes 4. 28. Rom. 12. 11. 1 Thes. 4. 11. and 2 Thes 3. 10. So also in regard of others, with whom we have private converse, as justice twixt Husbands and Wives, twixt Parents and Children, 'twixt Masters and Servants; this ●conomical justice the Scripture requires in Families, Matth. 2. 10. 1 Cor. 7. 5. Eph. 6. 1, 2, 3, 4, 9 Col. 3. 24, 25. 1 Tim. 6. 1. 2. Secondly, Public Righteousness, whether Ecclesiastical in the Church, and those affairs; or Military in an Army, that Soldiers should be content with their wages, do violence to no man, etc. Luke 3. 14. or State Justice in the Commonwealth, whether Architectonical in making just and good Laws, (not the Statutes of Omri, not settling any iniquity by a Law, etc.) Or Executive, by the inferior Magistrates, exe●●● thing those good Laws justly: And this either distributive or commutative justice; distributive is either remunerative or vindicative, and consists in a just distribution of punishments and rewards, honours, offices, penalties, not to every man alike, but in a Geometrical proportion, according to every man's deserts, the Magistrate should have his due, the Subject his, the Malefactor his due, without partial respect to friends, foes, profits, praise, etc. Rom. 13. 7. 2. Commutative justice which keeps an equality, an Arithmetical proportion in buying, selling, trafficking, etc. without circumvention, deceit, etc. as we would (or by the rule of justice ought to) desire that others should deal with us, Gen. 23. 3, etc. And this exalts a Nation; First, because justice doth satisfy men's consciences: Courtly garb, Compliments, great House-keeping may please men's humours, and fancies for a time; but nothing satisfieth men's consciences, but justice, because that is a giving to every man his right and due, without respect to rich or poor, Levit. 19 15. What brought down the former powers in this Nation, former Courts, etc. But partial, unequal, and unjust Sentences, Decrees, Practices; unequal and unjust distribution of punishments Amos 5. 15. Jere. 21. 12. or rewards? Now that is the strongest building which is built upon satisfaction to men's consciences. Secondly, This is a sure way to free a Land from the guilt of national sins, and destruction by National judgements, when the public Officers betrusted by that State, do faithfully execute justice. Private men's sins lie upon themselves, public Officers sins much more reflect upon the Nation, as David sinned, and 70000 of the people suffer; but when there is public execution of justice, and the Officers do what in them lies to prevent or suppress it, God will not lay the sins to their charge, 1 Kings 20. 42. nor to the Nation; when Moses, Exod. 32. 28, 34 and Phinehas, Psal. 106. 30. and Josh. 7. 9 and David, 2 Sam 21. execute judgement; God's wrath is stayed off from the Nation, Numb. 35. 33, 34. Public persons like Briareus do good or ill with one thousand hands. If Ahab spare Benhadad, he endangers both himself, and the nation, 1 Kings 20. It was an Advocate's speech to a Judge in Germany, aggravating the fault of a murderer that had killed six men: No my Lord (said the Advocate) he killed but one, you are guilty of the blood of the other five, because you let him escape, see Isa. 5. 6, 7. Micah 3. 9, 12. Thirdly, this brings many blessings on a Nation as we mentioned in the beginning. But that I may no longer detain you, having thus far unbared the root, let us now glean the fruits, and apply all this by way of use. Use 1 This shows us then where the strength of a Nation lies, and which is the only right way to make this the first year of England's freedom or liberty (as some men call it) viz. righteousness towards God, and justice towards man, the silver stream of truths and justice running down the Church and Commonwealth— Use 2 It shows also the folly and vanity of men that think by other means without righteousness to exalt a Nation, As first, by carnal policy, thus Jeroboam the first, thought to settle the Kingdom by Idols at Dan and Bethel, to keep the people at home from going to Jerusalem to worship; but this way ruined Hos. 5. 13. 1 Kings 12. 16, 27, 28. him and his Kingdom in the end; so Jebu thought by this policy to settle the Kingdom upon his line, but it ruined them, and brought all the blood (though God commanded them to shed it, and commended the material of the fact, 2 Kings 10. 30.) upon his head and his posterity, Hosea 1. 4. It was one of Luther's Oracles, that if ever Church or Nation were destroyed, these or one of these three things would prove the bane of it. First, Carnal policy, Secondly, Carnal security. Thirdly, unthankfulness for God's mercies. After King Henry the fourth of France was turned Papist, he was asked why he forsook the Protestant Religion, he answered, It was to save his life and his Kingdom, and processed to Beza, that he would wade no deeper into the Sea than he could wade out when he lift. And when Ravilliac stabbed the foresaid King, he gave this as the only reason, because the King was not constant to any one Religion; his carnal policy ruin him. Secondly, By riches without right ousnesse, but alas Quidsunt magna regna absque justitia nise magna latrocinia? Master Rogers relates a story if a man whom he knew, that when he was going to die, stopped a twenty shilling piece of gold in his mouth, and mid, some are wiser than some, I will carry somewhat to help me; and our Chronicles tell of one Bea●●ord Bishop of Winchester in Henry the sixth days, who perceiving he should die, murmured sore that riches would not reprieve him? Fie quoth he, will not death be hired? will money do nothing? No more will these (though called the strong sinews of a State) any way save or exalt a Nation without righteousness. Thirdly, others think to exalt a Nation only by the mere outside show of Religion without the power of it, thus Mahomet said, the name of Religion and outward show would win credit and esteem amongst men, but the power of it would dull and emasculate their spirits; Plato marvellously bragged of three things (alas they were most poor things to brag on) as first, that he was a man not a woman. Secondly, A Gracian not a Barbarian. And Thirdly, Socrates his scholar; and accordingly many at this day brag of three things. First, that they are Cristians and not Pagans. Secondly, Protestants and not Papists. And thirdly, professors and not openly profane, and yet alas how far may these men be from true righteousness? like Micah bragging that he had a Levite to his Priest, Judg. 17. 13. Fourthly, By the power of the sword. War is only lawful (as I have elsewhere * Th●●● kingdoms 〈◊〉 said) when its necessary, for the maintaining of a just cause; the power of the sword without justice will not exalt, but destroy a Nation, as the voice said to Phocas, If you build your walls to heaven, yet this sin will bring them down, witness Zenacheribs, and the Aethiopian Army, 2 Kings 19 35. 2 Chron. 14. 12. Fistly, By righteousness, see Jer. 22. 17. Augustus' his saying was, that the overthrow of a City was rather morum quam murorum casus, and yet some men think by tyranny, cruelty, etc. to establish a Nation, but this runs cross to Scripture rule, Deut. 16. 20. Levit. 19 13, 15. Use 3 The next use exhorts us to see (not with fruitless railing, but) with bemoaning sorrow the unrighteousness amongst men that is in City and Country, in all sorts and degrees, men aiming at their own end, driving on their private designs, more eagerly now then ever, never remembering Jeremiahs' saying to Baruch, Jer. 45. 5. Alas alas, we need make no great search to find out this unrighteousness, we need not do as the Papists relate the story of learned Cardinal Bellarmine, who when he was to confess his sins and receive absolution on his death bed, he could find no sin to confess committed in his old age, no nor middle age, but was forced at last to search into the vanities of his youth, and there he found some Peccadilloes to confess, if this story be true of Bellarmine, I will say he was a great scholar, as to reading books, but the poorest scholar in the world in the knowledge of his own heart; but we need not make so long a search for unrighteousness amongst us; O bemoan it and avoid it for the future as ever you tender the safety and welfare of this Nation; our danger is not so much from Foreign States as from our own unrighteousness, these are the worst enemies to Church and State, bemoan it, Jer. 22. 13. Isa. 5. 6, 7, 8. Use 4 Let the fourth Use exhort us then to make much of righteous persons and unrighteousness, these are the men that exalt a Nation; we can never do any thing rightly for God, till God do something savingly to us; we can never exalt a Nation without true righteousness; and the more to press you to it, consider. First, That this is your highest excellency, other things make men honoured a while and admired amongst some men, nothing without this is valued with the just and holy God. There is more difference twixt the poorest righteous man (I mean truly righteous towards God, and not only civilly just towards men, for this without the former is but an unholy justice, an ungodly righteousness) I say there is more difference twixt the poorest Saint, and the greatest unrighteous man, then twixt the brightest star and the darkest lump of clay, the one partakes of the divine, the other of the hellish nature, and this difference will appear more clearly at the great day, when all the sheep shall stand on one, and all the goats on the other hand; all other greatness of places, offices, temporal honours without this true righteousness, are rather the greatness of an excrescency, as in a wen or wart, than any true and real worth: the poorest Saint far exceeds Pompey, Caesar, Alexandar, etc. Paul esteemed no man after the flesh, his affections did not run after men for temporal relations and honours, 2 Cor. 5. 16. Nay he would scarce set pen to paper to write to any man but either to a Saint, or for a Saints ●ake, thus run his Epistles, To the Saints at Rome, to the Saints at Corinth, to the Saints at Philippi, Colosse, etc. Rem. 1. 7. 1 Co● 1. 2. 2 〈◊〉 1. 1. 〈◊〉 1. 1. Col. 1. 2. Other great men without true righteousness may by virtue of their places which are Gods, have the image of God upon them; but if no grace, they have the image of Satan within them, and in Scripture phrase are called dirt, dung, chaff, smoke etc. such titular gods, may become real devils, but they who truly righteous, are the people that God sets apart for himself, Psal. 4. 3. separates from others here, Gal. 1. 4. and at judgement, Mat. 25. 32. these have the greatest riches: Angels are richer than men, yet have no gold or silver, but have more righteousness; God is richer than Angels, and the Holy Ghost sets out his riches to be Grace, Ephes. 2. 7. & 3. 8. these are a people of God's purchase and trading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Populus acquisitionis, Col. 1. 20. All Gods trading here below, it's for their sakes that God set up a Shop of the world for men to work in, which shall stand until all they have done their work, these are Gods great favourites, whoever wrongs them shall smart for it, though as great as Pharaoh, Goliath, Zenacherib, etc. Psal. 105. 14, 15. 1 Kings 19 15, 17. These have power with God, and therefore shall have power over men, as God said to Jacob, Gen. 32. 28. as a Prince hast thou power with God and with men, and hast prevailed with God, and therefore over Laban, and Esau, and their men; they have power to bind God's hands from destroying a people sometimes, Exod. 32. 10. Stop Lions mouths, open and shut heaven, Rev. 11. 5. break bow and shield by prayer (not in the arm but at Salem at Zion) Psal. 76. 1, 2, 3. The Queen of Scotland said she more feared the prayers of o●e K●●x and his companions, than an Army of thirty thousand men; we find it related in the Acts and Monuments, that a young man having by contract yielded his soul and body to the devil w●●●● and signed the obligation with his own blood, after ca●●. 〈◊〉 Luther, confessed his folly and wickedness: Luther s●● 〈◊〉 〈◊〉 fasting and prayer, and was so prevalent with G●● 〈◊〉 〈◊〉 devil was forced to cast in the Obligation at the Window where they were praying; whereupon they used to say of Luther, Hic homo potuit apud Deum quod voluit; The prayers of the Church fetched Peter from chains, opened iron gate and all, etc. Acts 12. Godly Alexander, Bishop of Constantinople, prayed the Heretic Arrius to death, for so the Church said, that Arrius his death was Non tam morbi quam precationis opus. 2. Without this true Righteousness, all our natural privileges, of wit, parts, etc. all our artificial privileges of Learning, Education, etc. all our Church privileges of Baptism, hearing, etc. all our Profession and Protestantism, will do us no more good than Paganism and Heathenism, as to salvation. Those who are by profession Christians, are by the holy Ghost called Heathens or Gentiles, Revel. 11. 2. And the circumcised Israelites are by the Lord esteemed, as Ethiopians. Amos 9 7. Are ye not as children of the Ethiopians unto me, O house of Israel? saith the Lord. So Matth. 7. 23. this Righteousness wherein the children of God agree, will last for ever; but those things wherein they differ, as rich, poor, high, low, etc. will quickly end. 3. All other honours and greatness without this, do but hang upon thee, and may be soon shaken off, but add no worth within thee. If thou hast these riches, honours, and no more; we may truly say, The man hath many good things, but is nothing, Prov. 10. 20. The heart of the wicked is little worth, his house, his Land, his purse is worth much, himself worth nothing; but true Righteousness will last us in life, death, to our name after death, and to eternity. There are many of whom when they are dead, we may talk much of their acts, but not of their goodness; but that is an honourable testimony, which the Chronicles give to Hezekiah after his death, 2 Chro. 32. 32. Now the rest of the a●● of Hezekiah, and his goodness, etc. Paul saith, 1 Cor. 15. 10. By the grace of God, I am that I am. Paul then did value himself to be a mere nothing, without this Grace of God. 4. These are they to whom the promises are made, they have good security for all good things to be call in unto them, God's bills and bonds, yea, they enjoy Heaven and eternal life now, in initio, in promisse, sub sigillo, John 3. 36. and 5. 24. Use 5 The next is also of Exhortation (and herein let me speak freely and plainly, I am confident, no man called me hither to slatter, daub or dissemble, or if they had, herein only I shall deceive them; men might as soon cut off John Baptist his head as silence his tongue.) Let me in a word exhort you all, as ever you tender the safety and glory of these British lles, of our darling soil, to advance Righteousness and Justice within your places and power: And here give me leave Right Honourable. first, to speak to you my Lords on either hand, and to quicken you herein to your duties. Consider, first, That this execution of justice is your great honour, when other honours are but your burden: It was the saying of Polaian, I do not account myself taller in the morning or night. because my shadow is longer, nor shorter at noon, because my shadow is shorter; no more do I account myself better, by reason of honours, praise, or slattery; nor worse by disgrace, contempt, or wrongs unjustly cast upon me; these are but external shadows, Righteousness is my true worth. In all these external honours, there lies a snare, against which, we had need to watch, Prov. 29 25. Exod. 23. 8. It was the saying of Pope Pins Quintus, (so was he only called) Qnum essem religiosus. bene sperabam desalute animemea, Cardinalis factus extimui, at Pontifex creatus, penc despero. I need not English it. Logittans' say, Exeffectis laus & vituperium 2 If you shall (as I hope you will not) neglect impartial execution of justice, you would come below many Heathens, * F●bricius a Heathen man and yet one m●●h as 〈◊〉 ●●m have pved the Sun f●●m ●eaven, as him from the st●●●ht path 〈◊〉 lu●t●e, 〈◊〉 with 〈◊〉 fourth 〈◊〉 of 〈◊〉 his 〈◊〉; so 〈◊〉 d●, Ca●● Qumtus 〈◊〉 us t●k●n from the plough, ma●● D●●at●●r, saved 〈◊〉 Country, de●● justly and retuned again willingly to the plough, to his mean●● 〈◊〉 〈◊〉 lived and died Consul of Rome, had for a long time the custody of the 〈◊〉 o● R●me; yet at his death was so poor, that the Commonwealth was fain to defray the charges of his funeral. Cambyses' a Heathen King commanded that a P●r●●● Judge being found unjust, should have his skin pulled over his cass, na●led to the Judgements 〈◊〉, and that Judge's son to fit thereon as Judg. Quam ●●ltos 〈◊〉 & 〈…〉 Quod 〈…〉 August epist 142. 〈◊〉 also 〈…〉 Chry●●●t. hom. 18. in cap. 5. Matth. , who have beeb eminent in the execution of justice. 3. You bought not by wholesale, as the common fame is that some others before you in those places did, and as men thought, were quickly tempted to sell injustice by retail: I am assured you did not the first, and therefore (my Lords) I am confident you will not do the last. 4. Consider your place, it's not to serve men's humours, for hire or reward, not to serve parties, sides, friends, or your own ends, but to advance God's glory, and the public good; your persons and places are public, it's your office to afford men justice: When a poor woman kneeled down to Francis the first, King of France, begging justice: Stand up woman (said the King) I own thee justice. that is thy due. if you beg any thing, ask mercy Remember Jehosaphats advice to the Judges, 2 Chron. 19 6. You judge not for man, but for the Lord; therefore take heed What you do. Plutarch faith, ●hat Pelop●●as when he was going to the war, his wife taking her leave of him and weeping, said, I beseech you husband look to yourself; no wife, answered he again, not so, it is for private sould●ers to look to themselves, and not for men of public place, as I now am. 5. Consider your oath. what it is you best know, only remember the vow and bond of God is upon you; therefore take heed, Ezek 17. 16, 18, 19 The Egyptian Kings usually gave this oath to their Judges, That they should not swerve from the apparent ●ruth and their Consciences, whatsoever commands they should receive from them to the contrary: And Justinian tells, that in his days they took this oath or curse: If I willingly incline to either party against the Truth, let me have my part with Judas. and let the Leprosy of Gebazi, and the trembling of Cain fell upon me. Melancthon said a little before his death, I was never drawn aside by Profits, Preferments, etc. nor with Emulation or Envy against man; and (said he) Hanc conseientiam ausero quocunque discedo, This comfort I carry with me to my grave. When Justina, the Arrian Empress. offered to Benevolus large preferments, to perform ● me vile service against his oath; What, saith he, do you offer me a higher place for a reward of iniquity? nay rather sa●d he, lake this away which I have already, that so I may keep my oath and conscience; and thereupon threw at her feet the badge of his place. 6. Consider your titles which the Scripture gives you; as first, You are called gods, and sons of the most High, Psal. 82. 6. Now what a contradiction would it be to say, an unjust god, an unholy god! And remember that though you are gods to men, yet you are but men to God, and must die accordingly. Secondly, Guides, Prov. 6. 7. and should lead us in the path of justice. Thirdly, Fathers, nursing fathers. Isai. 49. 23. Job 29. 16. and should nurse us with the milk of Righteousness. Fourthly, Ministers, so are the Civil Magistrates called Rom 13. 4. And Ministers should be holy and just, Isai. 52. 11. Fifthly, Shields, to deliver the oppressed, to defend the poor innocent, Psal. 47. 9 and 72. 12. Shepherds, Micah 5. 5. Ezek 34. 23. to feed us with justice. Seventhly, Saviour's, Nehe. 9 27. Obad. 21. 1. Eightly, Healers, Isai. 3. 7. Ninthly, Governors or Pilots (for the word in the Greek used for Governor, is taken from Mariners, Pilots of Ships, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Navem rego inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nauclerus, gubernator) Ezek. 27. 29. 1 Pet. 2. 14. Tenthly, Heads or chief of the people, Deut. 29. 10. Judges 20. 6. So also are they called Benefactors, Patres Patrie, Luke 22. 25. The Bars of a House, and Stakes in the Hedge, Hosea 11. 8. The Arms of a people to bear them up, Ezekiel 31. 17. 7. Consider the qualities and properties that Scripture requires in such as are Judges, Magistrates, etc. First, in the first place, Men fearing God, Exod. 18. 21. For without this first, all our justice will be no more (though in itself a moral virtue) then unholy justice, then ungodly righteousness, as I said. Omnis virtus absque Christo, est in vitio, said holy Luther. Secondly, Wife, Deut. 1. 17. discreet, grave, and prudent men should they be, Gen. 41. 39 Thirdly, Just; so David in his Swan-like song, 2 Sam. 23. 3. Fourthly, Men of courage, Deut. 1. 17. Judge 6. 12. when they told Luther in what danger he was in, in going to Worms, he answered, If all the Tiles upon the house were devils, I would go in the cause of God; it was said of him, Hic unus homo totius orbis impetum sustinuit; and when they called him Apostate, I am so (said he) but it is Jesus Christ's Apostate, in that I forsook Antichrist. When the Emperor required Basil to subscribe to the Arrian Heresy, he answered boldly and freely, He would not; some told him, That he was mad so to answer the Emperor, who had power over his life, Opto me in aternum sic delirare, (said he) I wish I may ever be so mad. See but the courage of a woman in the cause of God, (though in the midst of many dangers) If I perish, I perish, Esther 4 16. This courage should not be natural only, a Roman spirit, or fury. but Christian courage bu●le by Faith upon the promises: such was Nehemiahs' courage, Nehe. 2. 20. Fifthly, Men of truth and faithfulness, they should be faithful themselves, and have care to put faithful men in places of trust under them, Nehe. 7 2 thus Exod. 18. 21. Sixthly, Men hating Covereousness, they should be sober men, as well free from that dry drunkenness after gain, praise, etc. as from that wet drunkenness. of which Bathsheba warns Solomon, Prov. 31. Not only hating bribery of money and gifts, (which in Scripture phrase do not only blind the eyes of the Judge but quite pull them out of his head; so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used, Deut. 16. 19 signifies, and is used 2 Kings 25. 7. for quite putting out Zedekiahs' eyes.) but the more deceiving bribery of friendship, flattery, fear, praise, honour, etc. which cause men to warp aside. When Pilate did the most unjust act in the world in condemning (hrist. I read not of any moneybribe that was given him, but only the bride of fear; If thou do it not, thou art not Caesar's friend. Alexander would have Mr. ●● judged pretty well, only a kinswoman could have made him partial. Claudius was a good Magistrate, free from moneybribes, but then his wife and servants could over persuade him sometimes; so was Ti●aius, but retainers and flatterers. that blew up the bladder of praise and vainglory, could have blinded him. Elisha would neither take bribes himself, nor suffer his servant Gihazi to take any; if he do, he do, he shall smart for it, they will bring a curse, Job 15. 34. Ames 5. 12. Seventhly, Men well known, that is, for soundness and integrity, Dent. 1. 13. free from those open vices which they punish in others, 1 Tim. 3. 5. Eighthly, Men of mercy as well as justice, Psal. 101. 1. Prov. 20. 28. Ninthly, Men of public spirits, that seek not themselves, but the good of the people, over whom God hath placed them, as the text saith of Mordecai, Esther 10. 3. that Mordecai the Jew was one that sought the wealth of all the people, and spoke peace to all his seed: so Nehemiah did not seek his own gain, refused his own stipend in those days, and bought no land, when in those times of distraction he might have bought it very cheap, Nehem. 5. 14, 16. Eighthly, Consider the great account you are ere long to give, when you must be called to render account of your stewardship, Luke 16. 2. when the trumpet shall blow, and another throne erected, and you yourselves to be judged who of late judged others; Nuper eram judex, jam judicis ante tribunal Subsistens paveo, judicor ipse modo. When you must give account, not to the Parliament, or people, but to the just God, and then it will be a black day with all wilful perverters of justice. Our Chronicles tell us, that in the days of our Edward the third in Anno. 1360. when King Edward the third laid siege to Paris in France on April the fourteenth, being the monday next after (that commonly called) Easter day (though by the way observe, there is no such word as Easter in the original, Act. 12. 4. but after the Passeover) it was a day so black, dark, and bitter cold, that many of King Edward's men died on their horse backs with cold, whereupon ever since that day hath been called black-munday; but if you execute not justice that day of account will be a blacker day: I have often heard tell of Doomsday book (you much better know the meaning of it then I) I pray you remember Doomsdayes' account. Ninthly, Consider the many precious opportunities God hath put into your hand of doing good, of rectifying what is wrong in Church and State, of relieving the oppressed, punishing malefactors, in a word, of exalting a Nation, and bringing much glory to God now you have a call and opportunity. First, to maintain and uphold true Religion, that we may lead a quiet life, as well in all godliness as honesty, 1 Tim. 2. 2. 1 am confident (my Lords) that you are resolved that clipped or brass money shall not pass, I beseech you take care also that clipped Religion may not pass. I think they deserve severe punishment that do endeavour to overthrow the just fundamental Laws of our Nation, and I shall not think him guiltless that endeavours to overthrow the fundamental Laws of heaven: I think him too blame that will needs picture up the Trinity in Windows; but him more that denies the Trinity and the God head of Christ, and Holy Ghost. I think him much too blame that denies the Supreme Authority of Parliament, but him more that denies the Supreme Authority of Heaven, and think this should with more zeal be vindicated and maintained; he that would by any unjust way at this Assizes, take away my estate, is much too blame, but he that would take away my my Christ, Scripture, etc. much more. Object. But it is objected, these heresies should not be they are damnable, 3 Peter 2. 2. destructive, 2 Tim. 2. 17. fruits of the flesh, Gal. 5. 19 20. But what is all this to the Civil Magistrate? he hath nothing to do with reforming of them. Answer To this I answer that in the old testament, the civil Magistrate had power, nay it was their first and great care and charge to suppress idolatry and seducers thereto, and to advance true Doctrine and Worship: thus Jeho●●ap●●t, Hez●●●ah Josiah, etc. thus Deutero. 13. Nay a very 〈◊〉 and Darius, th●●●●h Heathens, had so much light, Daniel 2. 29. and 6. 2●●● Object. 〈◊〉 th●se were in the old Testament, what is this to the N●●? Answer Answ. They that take away the authority of the old testament, would in time take away the New m●n plander by st●ps and degree, first the second commandment, than the ●●urch, than the whole Law, than the Old Testament, and then all the Scriptures. Civil Magistrates did in the Old Testament punish murder, adultery, etc. and where is the Law in the New Testament for punishing these crime? now if they fetch their Authority for punishing these from the Old Testament, why not for the former? I fear, men that desire such unlimited toleration for all the most desperate fundamental errors, will in time desire the like for intolerable practices, which they will say flow from those principles: the devil (faith one) will think himself a great gainer, it for the putting down of one Prelacy and Popery he may get an universal liberty for all desperate errors, but I hope it shall never so be. It's very hard (saith godly Master Burroughs) To prove in the New Testament, the 〈◊〉 on 〈◊〉 p. 16●. Magistrates power in matters of Religion, seeing then there Was no Christian Magistrate; yet this we find in Rom. 13. 4. 1 Pet. 2. ●3. that the Magistrate is a terror to evil doers, and evil deeds, and we find cursed Doctrines to be styled evil deeds, 2 Epistle of John vers. 10. 11. and they that pertinaciously hold them, called evil doers, Phil. 3. 2. It's true, I know that that text must be limited, the Magistrates power reacheth not to all evil deeds, for such are hypocrisy, unbelief, by ends, etc. and so lesser errors of weakness, yea others though not vented openly; but why this should hinder the Magistrate who is custos un insque Tabulae, from punishing fundamental errors pertinaciously maintained, I see not: especially when they lay Ratsbane in every corner to poison the children, to seduce others. Those that plead for universal toleration, yet condemn that as wicked counsel which Themistius the ● hilosopher, gave to Valens the Emperor, that he should let all fects and opinions alone, because it was for the glory of God to be honoured with diversities of opinions and ways of worship. O how would holy John the Evangelist, Polycarp, Ignatius, Ir●●aeus, Tertullian, Cyprian, etc. have thundered out against such advice, who started from one Cerinthus, were so sharp and 〈◊〉 against one Martion, etc. nay would not keep com●●●● with the heretics of those times, after once or twice 〈◊〉 but cried out, nulla cum talibus convivia, nulla 〈◊〉 ●●mercia misceantur: far be it from me either to mean 〈◊〉 of the lesser differences of godly brethren, who differ about external government or about smaller matters, and live upto 〈◊〉 principles, or to wish men to be converted by club-law from the most fundamental errors: no, I wish their errors could be (as Luther saith) igne tantum charitatis consumendi. I hearty wish that all godly brethren (though in some things of different lights) might cordially agree; and that as the Poet feigns that two dear friends came to Vulcan the Smith and prayed him that he would either melt or beat them with his Hammer into one, so God would do by us, and I am verily persuaded ere all be done, God will melt or beat the Saints into one. Secondly, you have opportunities to seek out the truth of causes Job 29 16. and hear both parties speak, according to the command of God, Dent. 17 4. and the rule of Seneca * Qui aliquid statuit parte inauditd altered. practised both by the godly, 1 Kings 3. 9 and the very Heathens, Acts 25. 16. Thirdly, To punish the guilty, whether openly vicious, or such as are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thess 5. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thess. 3. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1. 9 that are idle, vagrants, I mean follow no calling, but whereas they should be time-redeemers, Ephes. 5. 16. in these evil days, they are time-sellers, and time-stealers, seducing young Gentlemen to riotous, idle courses, or selling their time to any that puts up the finger; these are men that walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thess. 3. 11. Sesostris King of Egypt made a Law, that all the subjects of his Kingdom should once a year give an account of their manner of living, and if any were found to spend their time idly, they were severely punished. Cain and Abel were heirs of the whole earth, yet had their special employments and vocations; how many are there that spend their time (as Seneca complained) aut aliud, aut nihil, aut male agendo, before the fall of Adam he had labour, after the fall sudor, how many are there now that would live without either! especially such deserve the lash, as will not be subject to any rule themselves, and disturb the public peace. The ancient Romans painted pride with three Crowns on her head, on the first was written this motto, transeendo, on the second, non obedio, on the third, perturb: many such proud men there now are that seek themselves, folter and maintain need less brabbles, and lay all the wait of disgrace upon other men, whereas indeed three things may not be dallied with, our faith, our eye, our good name, non patitur ludum, fama, fides, oculus; such visible malefactors should be punished without respect of persons, rich or poor, Levit. 19 15. Fourthly, To relieve and deliver the innocent and guiltless, that in your days may the righteous flourish, Psal. 72. 7. Deut 25. 1. Athanasius was thirty times accused, yet always found innocent, distributive justice is as well of rewards as punishment, your robes are white as well as red. Fifthly, You have an opportunity, under Jesus Christ to free this land from the guilt of innocent blood, which else would overthrow the land, by doing justice impartially upon the guilty herein, Numb. 35. 33. Sixthly, You have opportunity to make much of, be tender over, and to advance such things as Christ your Master is most tender of. As first, His name. Secondly, His truth and Ordinances. Thirdly, His Sabbaths. Fourthly, His children: Suffer not his name to be blasphemed, rend, and torn, and he will keep up your names, Parliaments name, Magistrates name, etc. suffer no cursed errors to justle out God's truth and Ordinances, and God will keep you from being justled down: so his Sabbaths, Neh. 13. 17, 18. Jer. 17. 27 and his children, advance and favour them, who are Gods jewels, apple of God's eye, what is done to them is done to him. But my glass and your business cause me to break off, only let me speak a word or two. Secondly, To the Justices of Peace, I beseech you (Worthies) up and be doing, the Assizes it may be last here not above sixteen days in a year, but your care should last all the year: if you be either ignorant and cannot, or idle and will not, or partial and respect friends (as if he be an old servingman, a retainer to my Lord, to Sir such a one, to my cousin, etc. then he must be suffered to keep a drunken deboist. Alehouse, alas he must live, he hath a great charge, etc. though all the word that the painful Pastor holds out on the Lord's day is lost at the Alehouse in the week; many a wife and children, and families undone to hold up the last of that one, I say if thus you carry) sad is your case, I profess I would not for a thousand worlds have this to lie on me when I die; moreover you then do what in you lies to debase and overthrow a Nation; I beseech you consider it's not enough to have good estates, rich clothes, to keep good houses, to come to Assizes and Sessions now and then that will serve to make a man a good Justice. But, First, Pray much, if thy work be doubled, let thy prayers also. Secondly, Be diligent Daniel advanced, paries much. Dan. 6. so doth David. Psal. 55. 17. to know the estate of your Country. Thirdly, Take heed not only of bottle and basket bribery, but of flattery, praise, private revenge, etc. and that you yourselves affect not too much to pot and pipe, to swear, etc. how then can you punish others for those faults? Fourthly, Be active and diligent in your places, quo nobilior eò laboriosior was the old motto, see Nehemiah, how active in his own person, Neh. 2. 11. & 4. 23. again be resolute in God's cause, and know neither friend or servant, be content to commit thy good name, and liberty, and all to God. Thirdly, I would gladly have spoken a word or two to the gentlemen of the long robe (had they been here this morning) I bless God I have no temporal suit this Assizes (as I here told you the last Assizes also) yet let me make this suit to you: not wittingly and against your knowledge to do what in you lies to uphold and maintain an unjust cause? take heed you do not care how light the cause is, so the see be heavy: do you think that is your calling or office, to do what in you lie to destroy a Nation? I know men put the fai●est gloss on their own causes, when they come to you men love to slatter themselves, and are partial in their own relations, besides some causes are very intricate and difficult, but however that is no Calling of God that cannot consist without wilful endeavour to overthrow justice, truth, and the Nation. I beseech you therefore, first, pray much ere you come to plead. Secondly, plead no cause on which you durst not beg God's blessing upon your proceeding (who dare mock God so for an unjust cause?) Thirdly, plead so now as you may have Christ to plead for you at the latter day: there are some whom God will destrov at last, and Christ will not plead one word for them, Luk 13. 9 nay plead against them, Luk 19 27. Fourthly, do not 〈◊〉 〈◊〉 labour to advance injustice, which overthrows any Nation, do not labour to make black seem white to flourish & colour ever a bad cause; a very Plantus calls such, sordida poseinummia that for private gain would plead causes which they knew bad, another calls such 〈◊〉 f●●ces decemdrachmariae, and adds, Linguas 〈◊〉. It is reported of Nevessan (a great Lawyer, but bad man) that he used to say, He that will not adventure his body, shall never be valiant; and he that will not venture his soul, shall never be rich. O take heed of these desperate and destructive ways! He that was to plead before the Judges in the great Court of the Areopagitas, must plead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without either Preface or Passion, left with their thetorical flourishes, they should any way prevail to draw the Judge to pass an unjust Sentence. And Philip King of Macedon displaced a Lawyer, because he coloured his hair; and his reason was he was jealous, That he would also colour over a bad cause. And let me in the fourth place speak a word to my Brethren of my own cloth (and perhaps some of you think it's more than time that I had been there ere now) let us practise and advance Righteousness, we are men of God, and should not be men of the devil, 1 Tim. 6. 11. Our lives hearts, and hands should be clean, we that carry the Vessels of the Lord, Isai. 52. 11. Three Emperors successively made and confirmed a Law, That the Clergy (as they called the Ministers) should not receive Tithes, I mean such Rents and Payments as formerly they had done: Jerome writing to Nepotian about it, It grieves not me so much (saith he) that they made such a Law; but that the Priests by their unrighteous lives did deserve it. Erasmus his tart expression against such, was, That they were dumb in a Pulpit, not in a Tavern (profectò in hypocausto nemo illo vocatior:) Let not men justly upbraid us with golden Chalices and Wooden Priests. Secondly, Hold we out the Truths of God, and not men's fancies and inventions in our ministry (sound doctrine is called Righteousness, Heb. 5. 13.) When men ask bread, do not give them a stone, nor scorpions for fishes; and hold our the truth plainly, that poor Country people may not need to study Latin to understand our English: How far was holy and learned Paul from going out in that kind of Creature strength, 1 Cor. 2. 1, 4. speak plain and home. As Luther writ to Gerbellius, Cupio ago inveniri Christi & ecclesie sue fidelis, si prudens esse non potnerim minister: I desire to be found a faithful Minister of Christ, if I cannot be so prudent and politic as some are. Thirdly, Be diligent, it is not justice to take men's Temporals, and not discharge your duty in sowing Spirituals; see Paul's charge, and tremble, 2 Tim 4. 1, 2, 3. Fourthly, Be zealous for the truth: When one desired to know what a one Basil was, he shown in a vision, a pillar all on fire with this Motto, Ta●●●est Basilins. Old holy Latimer said, in his days there were many good Ministers in England; but deest ignis, deest ignis, said the old man, There wants fire of zeal. And as we should be zealous for the Truth, so against desperate Errors: Remember but the Spirit that was in Polycarp, Ignatius, Irenaeus, etc. How zealous were the Bishops in the Counsel of Nice against Arrius, who differed from them but in one Letter (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉?) How zealous were the Ministers of the Latin Church, against the Greek Churches, about the proceeding of the holy Ghost, yet the difference lay only in two prepositions (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉?) How zealous was the Church against Nestorius, who differed from them only in one Letter (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) yet six hundred Bishops than risen up and said, That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Fifthly, A word or two to all you my Brethren and Countrymen (for I cannot but love the smoke of this darling soil) that are flocked hither to these Assizes: I beseech you advance Justice and Righteousness; this God expects from all, Micah 6. 8. Luke 3. 14. First, I beseech you put off, and avoid needless wordy brabbles and suits, rather as Christians yield and submit one to another; it is no dishonour for the better man to offer terms of peace herein, as Abraham to Lot, though he was Lot's Uncle, and remember that motive in Gen. 13. 7. 8. Aristippus said to Aeschines (they being at variance) Though I be the elder man, yet I seek to thee; nay verily said Aeschines, Thou art not only the elder, but herein much the better: Or secondly, Refer your controversies to honest men at home: Remember that of the Apostle, 1 Cor. 6. 5. I speak to your shame, Is there not a wise man amongst you? Thirdly, You that are of the Juries, grand or ●●nall, proper or tall men, take head of Judas his practice and principles, his cry is, Matth. 26. 15. What will you give me, and I will deliver him? he never asks, is he guilty, or not guilty? what hath he done, or what will you do with him? but only quid dabitis? Again, Take heed of wresting men's words in your Testimony beyond their true meaning, or those Witnesses did against Christ. Compare John 2. 19 with Matth. 26. 61. Christ did say. Destrey this Temple, and 〈◊〉 〈◊〉 〈◊〉 it up; 〈◊〉 they affirmed that he said, I 〈◊〉 to de●●●● the Temple or God, and to build it in three days: Christ said, 〈◊〉 and day affirm that he said, I can destroy: Christ said, This Temple 〈◊〉 ing his Body) and they say that he said, Temple of God (though if he had so said, it had neither been felony nor treason.) Nay, take heed that you do not swear the truth out of malice, and by-ends, not from the love of the Truth, but Revenge and Mischief, lest if thou so do, God call thee a false witness. We do not read that that dogged Edomite. I Sam. 22. 9, 10. testified any thing but truth for the matter; yet is called a false witness, or lying tongue that devised mischiefs, Psal. 52 2, 3, 4, etc. This should in the next place, have been a sharp reproof to very many particulars, that do exalt unrighteousness apparently, but I may not detain you too long; Like wise another Use should have been of Trial, whether we are truly righteous or not: First, Look to our principles, whether the Law of God be come unto us only, or also into us? To some it only comes unto them, John 13. 3, 4. to others into them, not only brains but hearts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10. 16. Is our obedience, the obedience of Faith and Love? Rom. 16. 26. & 12. 1. Hosea 3. 5. A reasonable soul is the form and specifical difference of man from beast; but it is supernatural grace that makes him more than a man, viz. Godly man. Union natural ●twixt reasonable soul and body makes a man; but its union mystical ●twixt soul and Christ, that makes him godly. But I must, though unwillingly break off, and leave the rest, together with the second doctrine: And having made already, in God's name, my humble suit to you, let me in your name to God, make my humble and hearty suit for you Let us pray. NOw having preached these Notes, ere I could quite transcribe them (though in much haste) God sends us the joyful news from Ireland. which his own hand wrought, August 2. 1649. which makes me add there lines. Promission pacem tua nu●● Ecclesia Christ Insanu mund. turbine pressa petit: Evigila tandem, fluctus compesce surentes, Fac tibi non percant, ques pater ipse d●dit. Et smul ad ju●●um pergas perduce●e sinein, Quod tua pro nubis dexiera capit opus. Musculus on Matth. Ve●pcra jam venit, nobiscum christ mancto, Exitingm luccm ne pallare ivam. Parxus on Matth. Ni●●● in cassum cb 〈◊〉 subrnergere navim Fluctuai at vunquium mergitur illa ra●●s. FINIS.