The Palace OF JUSTICE OPENED AND SET TO VIEW, IN A SERMON At Margaret's Westminster before the Honourable House of COMMONS Assembled in PARLIAMENT, upon the 12th of May, 1646. Being the day of their Solemn Thanksgiving, for Regaining and taking in the several Garrisons, of 

The City of Exeter.  
Barnstable.  
Michael's Mount in Cornwall  
Ruthen Castle.  
Ilfordcombe.  
Aberystwyth in Wales.  
Dunster Castle.  
Titbury Castle.  
Woodstock Manor.  
Castle of Bridgnorth.  
Banbury Castle.  
Newarke.    
By SAM. TORSHEL.  Prov. 14.13. Righteousness exalteth a Nation. 
LONDON, Printed by T.R. and E.M. for John Bellamy at the three golden Lions in Cornhill. 1646.   

TO THE HONOURABLE HOUSE OF COMMONS Assembled in PARLIAMENT.  
AS most men have censured the Florentine, to be Not honest, So I could hardly allow him (So much as in the vulgar notion) the name of A Christian, when I met with these passages in ●m. One, in his Second Book, De Republica, cap. 29. Si rerum vicissitudinem Contemplemur, comperiemas multa accidere ex fato ita urgente, ut iis obviam ire nemo possit, quamvis in promptu remedia fuerint. Another to the same purpose, in his Book De principe, cap. 25. Haud illud mihi obscurum est, ejus Sententia complures esse, ac olim fuisse, itae rerum humanarum procurationem à fortuna omnino, ab ipsoque dec teneri, ut ab hominum prudentia nulla ratione corrigi queat: immo nullo posse occurri remedia. Ob id existimeri posset, in iis rebus non multum laborandum esse, sed qua fortuna impellit, co se ferri permittendum. Haec opinio majori persuasione his nostris temporibus, propter rerum multiplicem conversionem, recepta est: quod nunquam non visae sint, quotidieque videantur mutationes, extra omnem humanam, quae possit capi, conjecturam. Hoc ego nonnunquam animo cum cogitassem, aliqua ex parte co inclinaveram sententiae. Sed ne arbitrium nostrum extinguatur, eam opinionem sequor, ut alteram nostrarum rerum partem fortunae arbitratu judicem procurari, alteram vel paulo minus administrandam relinqui. Fortunam enim montano flumini omnia prosternenti comparare soleo, quod cum praeceps fertur, inagroes effunditur, arbores sternit, convellitquè domos; hinc terrae multum abripiens, alio idem illud regerit, omnia item prae se agit, omnia ejus conspectum fugitant, omnia illius furori cedunt, sublata omni, qua possit ratione reprimi: nihilominus cum tali feratur ingenio, nihil impedit, quo minus homines pacatioribus temporibus possint objicibus, aggeribusque prospicere, ut iterum exundans canalibus destuat, aut impetu. represso, tam effuse pernicioseque non feratur. Idem accidit de fortuna, quae vim suam exerit, ubi nulla adest ad resistendum instructa virtus: eò suos impetus convertit, ubi nullos aggeres, nulla impedimenta, quibus sibi obviam iri possit, novit esse extructa. He afterwards propounds the troubles of Italy a little before, and about his time, as an instance of this discourse, in which he gives more to Fate; and yet to Divine ordination, less; then becomes one that is in profession a Christian. And there are others who speak of the alterations and periods of Kingdoms, as if they did believe a Mathematical or  necessity, or a Stoick-fate, both of which do subject even God himself, one to the Stars, the other to the connexion of second Causes. And there are some men, (whatsoever their faith be in this,) that yet are busy enough, to work by this advantage, upon weak and jealous apprehensions, which are sufficient to give countenance in the world to pretended and artificial prophecies, which have their greatest authority from superstitious fear. Guicciardin gives us a notable instance of this. There were some that had given out many Prognostications which were purposely made in favour of Charles the Emperor, and in prejudice of the French King and Nation. These wrought so fare upon the marquis of Saluzze, that notwithstanding his deep engagements to Francis the first, and contrary to his own greatest interest, yea and to his proper inclination and affection, he fell off from his Master to the Emperor, after he had showed his affrightment to his private friends to whom he had complained of the inevitable Miseries which the Fates had prepared against France. But we have a clear rule in Scripture by which to order ourselves, and suppress our weak fears. There we learn, that all things are indeed under a Sentence, which carries, not a necessity of coaction, but of Infallibility. We subscribe to that of David, 1 Chron. 29.11. Thine O Lord is the greatness, and the power, and the glory, and the victory, and the majesty; for all that is in the heaven, and in the earth is thine: thine is the Kingdom, O Lord, and thou art exalted as head above all. Both riches and honour come of thee, and thou reighnest over all, and in thine hand is power, and might, and in thine hand it is to make great. We find there also the course that this great and absolute Sovereign taketh, and constantly keepeth in the advancing and ruining of Kingdoms, which is that which Jeremiah tells the King and Princes of Judah of; cap. 22.2.3, 4, etc. Hear the word of the Lord, O King of Judah, that sittest upon the Throne of David, thou and thy servants, and thy people that enter in by these gates. Thus saith the Lord, execute ye Judgement and Righteousness, and deliver the spoiled out of the hand of the oppressor, and do no wrong, do no violence to the stranger, the fatherless, nor the widow, neither shed innocent blood in this place. For if you do this thing indeed, then shall there enter by the gates of this house, Kings sitting upon the Throne of David, riding in Charets, and on horses, he, and his servants, and his people. But if ye will not hear these words, I swear by myself, saith the Lord, that this house shall become a desolation.  
According to the tenor of these words, I have preached righteousness unto you, that you may be established, and that all your late Victories may be confirmed unto your posterity. I might speak something of these present joy●●●●● of things, in a conjectural and prudential way, I am a Protestant in the principles that distinguish both from Romanisus and Schism, and in my Interest I am a very Englishman. Be just in all things, and ye shall not need to fear, either Stars, or Prophecies, or men. Let me speak as a Divine, in the words of the son of Oded, Hear ye me in this, The Lord is with you, while ye be with him, But if ye forsake him, he will forsake you.  
Your faithful, and most humble servant SAM. TORSHEL.   

THE PALACE OF JUSTICE.  
The TEXT.  DEUT. 16.20. Justice, Justice, or, That which is altogether just shalt thou follow, that thou mayest live, and inherit the land which the Lord thy God giveth thee. 
Me thinks I may use to you this day (Honoured and Beloved) the last words which this great man Moses spoke publicly to Israel, which are mentioned in the 33. Chapter of this Book, ver. 29. Happy art thou, O Israel; who is like unto thee, O people saved by the Lord, the shield of thy help, and who is the sword of thine excellency? thine enemies shall be found liars unto thee, and thou shalt tread upon their high places. You are a people saved this day, your enemies crouch, flatter, and lie unto you, you have trod upon their high and fortified places. Besides all heretofore regained, now of late you have trod upon their high place, the fortified Mount in Cornwall, upon the strong City of Exeter, upon Barnstable her neighbour, upon the Fort of Ilford-Comb, upon the Castles of Ruthein, Aberistwith, Dunster, Titbury, and Bridgnorth, upon the garrisoned Manner of Woodstoock, specified in the first Order of your Honourable House for calling this Assembly together, besides what is in your Additionall Order of yesterday; you have trod upon the strong Castle of Banbury, and the most considerable in land Garrison of Newark.  
And that I may reflect upon my Text, You live; and God be praised that you do live, after so many attempts against you; and at last it may now be rightly said, Ye inherit the land. May I have liberty (if not to express my conceit upon the place, which yet I know some wise and learned men do, that it is in a sense literally to be applied to these times, the wars of which they think do tend toward the preparing of the Kingdom of the Saints here on earth; yet at least) to allude to that Text, Luk. 22.28, 29. and to apply to you that have been faithful in this great cause in hand, what our Lord said, Ye are they which have continued with me in my tentations; and I appoint unto you a kingdom. This kingdom, possessed in great part of late by the sons of violence, now is in your hand, and lies before you in a free view. Let me have the honour in your happy company, as one of the meanest in your train, to go up with you this day to the top of Pisgah, that from thence we may look over All the land of Gilead unto Dan, and all Naphtali, and the land of Ephraim and Manasseh, and all the land of Judah unto the utmost sea, and the South, and the plain of the valley of Jericho, the City of palm-trees, unto Zoar: You know the story from whence I borrow the description, Deut. 34.1, 2, 3. You may this day see all in a manner yours; from the Mount in Cornwall, even unto Berwick, the utmost English limit. May we with thankful hearts a little survey the Land which the Lord our God hath given us (as it were this day) to inherit. Michael's Mount brings you in the riches of the Tinne-mines in Cormwall. Great Exeter, neat Barnstable, and the Comb restore and secure unto you the Cloth-trade of well-affected Devonshire. Dunster Castle, the last pawn of the enemy in Somersetshire, delivers you the quiet possession of that temperate and fertile County. If from thence over the stately Severn you look into Wales, there Aberystwyth in Cardigan, and Ruthin Castle in the rich and pleasant Vale of Cluyd, do this day present you with service of that mountainous Country and courageous people. Shall we thence pass thorough the pleasures of Shropshire to Bridgenorth, and so to Titbury, the lock of two Shires, Stafford and Derby; and to Newarke, the darling of the enemies hope? we may see all in a manner yours: and Oxford almost desolated, like a lodge in a wilderness, having lost the prospect of Woodstock Manor; and Banbury Castle, her left arm being now cut off.  
But take heed that you forfeit not all this mercy, and yet lose that good land which is given you to inherit. Receive therefore the words of this exhortation: Justice, justice, or, That which is altogether just shalt thou follow, that thou mayest live, and inherit the land which the Lord thy God giveth thee.  
I read the words so, Justice, justice, 
The Text opened.  because in the Original Text, the word is doubled, Tsedek, Tsedek; and in the Chalde likewise, Kushtha, Kushtha. Tremellius renders it, Justissimam justitiam. The Greek Translation of the Septuagint reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Vulgar Latin follows them, Justè quod justum est, Thou shalt follow that which is just justly. Our learned Interpreters in our last English, have given us the full sense, That which is altogether just; all manner of justice, and nothing but justice, thou shalt follow exactly, carefully, constantly.  
That thou mayest live: that is, safely, comfortably, for so the phrase is used ordinarily. I know not whether I need to observe it, that the  in the Text is to be taken not causaliter, but consecutiuè: the meaning is, that the following of justice is not the cause of this comfortable life; but only that this comfortable life is the consequence of the following of justice. There is nothing difficult in these or the next words: And I chose a plain Text, that I might not need to spend time upon explication, but employ it more usefully. I shall therefore only consider these two parts.  
I. An Exhortation, Justice, justice, or, That which is altogether just shalt thou follow.  
II. Two arguments of persuasion: 1. That thou mayest live. 2. That thou mayest inherit the land.  
I shall not so much as name those Propositions into which this Text might be resolved; but only attend the main drift that Moses had, who having much conversed with this people, and knowing them to be perverse and injurious, (as they had many principles of injustice among them; which a Professor of Jewish Controversies at Leiden (namely, Constantin l' Emperor) hath observed, and hath given instance of in his learned piece De Legibus Ebraeorum Forensibus, upon the First Code, cap. 9 sect. 11. to whom I refer the learned Reader,) he having now conducted them to the borders of the land of Canaan, which they were shortly to possess, that they might happily enjoy it in a secled and secure state, he leaves with them this advice, Justice, justice thou shalt follow, etc. And from this, as the full scope of the words, I shall draw forth and insist upon this one Doctrine;  
Public Justice is the foundation of Public welfare. 
The Doctr.   
Moses himself had been a notable and good Justicer among the people of the Jews, and they were so fare convinced of the benefit of his administrations, that at that time when he was forty days absent from them to receive the Law from God, me thinks the people speak in Exod. 32.1. as if they thought the want of a wise and good Magistrate could not be supplied but by having God in his stead: Up, say they to Aaron, Make us gods which shall go before us; for as for this Moses, that man that brought us up out of the land of Egypt, we wots not what is become of him. Implying, that now they missed him, they wanted the gods, who only could supply his want. God hath given his name to such as you, Psal. 82.1. And the wise Heathen so esteemed you. Hence it was that the Babylonians built the palace where Judgements were given, in the form of Heaven, the stonework of sky-coloured Saphires, and the ceiling like clouds. Princes, or sovereign States (such as you are in your whole Body of Three Estates) do fit as the public Arbiters of justice, to whom, as to a most sacred Altar the oppressed do fly, and by whom men even in the times of securest peace are regulated.  
But the point that I have undertaken that I may pursue it with advantage, I shall 1. Explicate so much of it as is needful. 2. Offer something by way of proof. 3. That I may then make my application to you.  
1. 
1. The explication of the point.  As for explication; It will be needful to inquire what this Justice is of which we speak: It is taken, 1. Generally, for all virtue, it being an Adequation to the whole rule of God's will, a complexion of all virtues, and so chrysostom descibes it to be a full keeping of all the Commandments of God. Thus unrighteousness is taken for all sin; so, Rom. 1.18. men are said to hold the truth in unrighteousness. 2. Particularly, it is taken only for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the virtue which renders to every one his due. And they describe it to be Constans & perpetua volunt as jus f●um cuique reddendi, A constant and firm propensity of will to give every one his right. It is either 1. Distributive, according to a Geometrical praportion, not a mere equalitle, but dispensing favours and punishments not alike, but according to the quality of the persons, and of their merit or demerit. Or, 2. Commutative, according to Arithmetical proportion, as in trade, etc. For I will not entertain so wise an Auditory, nor the rest of the Congregation, to whom I fear, it would be unuseful, with those subtleties of an Arithmetical, Geometrical, and Harmonical proportion, in which Bodin hath finely handled the nature of Justice, which the Reader shall find in his sixth Book, the last Chapter De Republica.  
But plainly, This Justice which I am commending, is a beautiful pleasant Virgin-princesse attended upon by seven maids of Honour: Or let me rather use another similitude; It is a goodly built palace, supported upon seven pillars.  
1. The first pillar hath inscribed upon it ' ΕΥΣΕΒΕΙΑ, religiousness.  
2. The second pillar hath inscribed upon it ' ΑΠΡΩΣΩΠΟΑΗΨΙΛ, Impartiality.  
3. On the third, ΤΩΝ ΠΑΘΩΝ ΤΑΕΙΣ, An ordinate Rule of passions.  
4. On the fourth, ΒΟΥΛΕΥΣΙΣ, Mature Consultation.  
5. On the fifth, ΦΙΛΑΛΗΘΕΙΑ, Love of Truth.  
6. On the sixth, ' ΑΔΙΑΦΘΟΡΙΑ, incorruptness.  
7. On the seaventh, ΣΩΦΡΟΣΥΝΗ, Sobriety.  
1. 
1. Pillar, Religion.  The first pillar supporting the Palace of Justice is inscribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Godliness, or religiousness: Which is according to Jethroes advice to Moses, Exod. 18.21. to choose men fearing God. And Jehoshaphat excellently to his Judges, 2 Chron. 19.6, 7. Take heed what ye do, for ye judge not for man, but for the Lord, who is with you in the judgement; wherefore now let the fear of the Lord be upon you, take heed and do it. He will easily be led from the course of Justice, whose heart departs from God's fea●: There must be an awfulness of his presence maineained. The Rabbins have a saying, That the Angels attend in all Judicatories. And it appears that the Aethiopians had such a like apprehension, who, as Franc. Alvarez relates of them, left twelve chairs empty in the Judgement place, which they said were the seats of the Angels.  
2. 
2. Pill. Impartiality.  The second pillar is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Impartiality. Jehoshaphat sets God himself as a pattern of this, 2 Chron. 19.7. There is no iniquity with the Lord, nor respect of persons. And accordingly God provided by a law, Levit. 19.15. Ye shall do no unrighteousness in judgement, thou shalt not respect the person of the poor, nor honour the person of the mighty, but in righteousness shalt thou judge thy neighbour. You must know no parents nor kindred in the cause of Justice, as that brave Spartan said, that now he was Patriae & Legibus datus, he had bestowed himself upon his Country and the Laws. It was a gallant return which Rutilius in the Roman story made to an intimate of his: his friend having requested somewhat of him which he counld not honestly grant, and passionately saying unto him, Quid tuâ mihi opus est amicitià, si non impetro quod rogo? I had as good be without tsuch a friend as have him, when I cannot obtain of him what I request. He replied, Imò, quid mihi tuâ, si tuâ causâ aliquid inhonestè facturus sum? I can want such a friend, if for his sake I must do that which is not honest. We find an Oath in the ninth Novel of Justinians Institutions, against addicting to either party, and he that is in office, not only swears, but lays himself under a deep curse in that case, Let me have my part with Judas, and let the leprosy of Gehezi, and the trembling of Cain come upon me.  
3. 
3. Pill. The rule of passions.  The third pillar is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An ordinate Rule of affections. Anger, hatred, love, envy, revenge must be left without in the porch, when a man goes in to the palace of Justice; but chief partial favour and fear. It is among the characters of a Ruler, Exod. 18.21. They must be men of courage. A coward (we say) cannot be an honest man: frowns or threats will bias him. I remember sometime to have taken notice of it, in the diligent and curious Collection which Anselm the Boodt hath made of the Symbols of Princes and other eminent men, that Nicolas the Third, Marques of Esté and Ferrara had in his, A pillar (representing Fortitude) erected and standing firm in the midst of the flowing waves, but embraced with a Key, (the emblem of faithfulness, The key keeps Treasures safely, and locks up Records:) and a sword, (signifying Justice) and the word was, In fide & justitia Fortitudo; implying, that a man that hath not courage cannot be faithful and just, and that no man is courageous but he that also is honest.  
4. 
4. Pill. Deliberation.  The fourth pillar is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mature Deliberation. This Virgin-lady Justice hath not a giddy running haste, but a sober, matronlike grave pace; indeed she delays not unnecessarily: Those Judges deserved the punishment which Theodorick inflicted on them, who having put off the suit of a poor widow divers years, but upon her petition to Theodorick, and his command to them, having dispatched it in two days, when they came to him with expectation of thanks for their speed, he censured them deeply: because seeing it appeared that they could, yet they had not dispatched it sooner. But in cases especially of punishment, it much becometh Justice to be mature, advised, and wary. See that one notable place, Deut. 17.4. in case of Information about false worship, how Moses speaks for directing the sentence that is to be given; If it be told thee, and thou hast heard of it, and enquired diligently, and behold it be true, and the thing certain,— Then shalt thou bring forth that man, etc. See how many words are here heaped up together to prevent a rash judgement upon a false suggestion. It was that which much commended the integrity of Job, who professeth, Job 29.16. The cause which I knew not I searched out. And even Festus himself, though an Heathen, proceeded upon this principle, when he said, (Acts 25.16.) It is not the manner of the Romans to deliver any man to die, before that he which is accused have the accuser's face to face, and have licence to answer for himself concerning the crime laid against him. Agreeable to this, it was a memorable sentence of Seneca the Tragedian in his Medea; Qui statuit aliquid, parte inauditâ alterâ, aequum licet statuerit, haud aequus fuit: That though a man's sentence be right, yet he is not right in giving it, if he give it before either party be heard.  
5. 
5. Pill. The love of Truth.  The fifth pillar is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The love of Truth. This was also Jethroes advice, Exod. 18.21. to choose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, men of truth. And of this the Prophet speaks, Zech. 8.16. Execute the judgement of truth and peace in your gates. Of the preservation of which, some of the wiser Heathens were so tender, that it was a Law in the great Court of the Axcopagitaes, that he that was to plead before them, was to plead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without either passion or preface, lest the minds of the Judges might be inflamed into an unjust indignation, or softened into too much pity.  

6. Pill. incorruptness.  The sixth pillar is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, incorruptness, in the hatred of Bribes: which is required in that place of Scripture which I have oft commended unto you, Exed. 18.21. Men hating covetousness. The Theban Greeks had this meaning, among whom the Statues of their Judges were erected without hands. But the evidence of the Scripture is much stronger, and fuller of authority against the corruption of gifts, as that of Solomon, Prov. 15.27. He that is greedy of gain troubleth his own house: but he that hateth gifts shall live. And Job 15.34. Fire shall consume the Tabernacles of Bribery. Besides much that might be insisted upon to that purpose.  
7. 
7. Pill. Sobriety.  The last pillar hath this inscription upon it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sobriety; which is also very necessary, seeing the Prophet saith, Hos. 4.11. Whoredom, and wine, and new wine take away the heart. And therefore among those prudent instructions which the Mother of Lemuel gave him, this was one, Prov. 31.4, 5. It is not for Kings, O Lemuel, it is not for Kings to drink wine, nor for Princes strong drink, lest they drink and forget the Law, and pervert the judgement of any of the afflicted. But I remember to whom I am speaking, a Society of grave and wise men, whose constant and almost hourly attendance upon the public exigents, will not give them leisure to be intemperate.  
This is the Palace of Justice thus supported: 
Acts of Justice.  Let us only for a short time enter into the Great Court to observe the transactions there; which are principally the Dispensations of Rewards and Punishments: these are the two great engines of a State. The Roman Commonwealth, before it changed into a Monarchy, grew illustrious this way, requiring a severe account according to the Laws, and according to men's demerits, and giving praises, triumphs, and places of gain or trust to well-deservers. I find all Law-books full of penalties, but little published concerning rewards: whether it be, 1. Because good men are scarce: Or, 7. Because States find it more profitable and cheap, to restrain by fear, then encourage by reward, because Virtue is itself a reward to the good and wise. Or, 3. Because Princes and Sovereign States think it best to keep the liberty in their own breasts to reward, that it may appear more free, that it may more bind, that penalties may seem only to flow from the Laws, and rewards from Bounty. But both are necessary.  
1. 
1. Punishments.  There must be a zeal of justice against public demerits. It was an Aphorism of Lewis the 12th of France, That a Prince who punisheth not a crime where he may do it, is no less guilty than he that perpetrated it. The guilty must be condemned, though it be done (as Bias professed of himself) weeping. To which that of Solomon answereth, Prov. 20.8. A King that sitteth on the throne of judgement, scattereth away all evil with his eyes. The eyes of Justice as lovely and as pleasant as they are, are yet red fiery eyes towards them that deserve ill; for God set up Magistracy to be a terror to evil doers, and that as the Apostle speaks, Rom. 13. he should not bear the Sword in vain. But I confess, that it is not so proper for a Preacher of the Gospel of Christ's Kingdom of peace, to call for the drawing of the Sword; but the people from all parts of the Country, who have been plundered, wasted, oppressed, do, and may cry aloud, Justice, Justice, as they have done also formerly with good success. But it is enough to have given an intimation. Verbum sapienti sat est.  
2. 
2. Rewards.  Rewards are also to be thought on. Honour bestowed upon unworthy men is made cheap and despised. When Flavius a freeman was without merit made an Aedile, the Patricians and Nobles cast off their Ensigns of their orders with indignation. You have been sensible in some of your Votes who hath been faulty in this, even unto prodigality. But the wiser of the Heathen were tender even of the very honour of punishments. You know the custom which they had at Athens of banishing brave men by Ostracism, when by reason of their power or the reputation of their virtue, the City had reason, or seemed to have reason to fear them, so that the very banishment. of these men was to their honour. This custom was abrogated on this occasion, when one Hyperbolus an infamous and vile person was so banished. But I speak to them who are able to judge of merits, and are just in the owning of them. It is indeed the observation of political men, that weak and jealous Princes, and corrupt and suspicious Times, cannot endure the lustre of Reputation in others, which themselves want. Hence Domitian sought to ruin all that were brave and well esteemed. But you have so much lustre in regard of your public engagement, your diligence wisdom and faithfulness in it, that you need not to fear, to honour and reward others, who are the servants of your just and honourable commands.  
But it is time I proceed to the second thing that I proposed, 
2. The proof of the point.  The proof of this point which we have in hand. And it may be made good, that Justice, (that public justice which we have described) is the foundation of the public welfare;  
1. By the direct evidences of other Scriptures.  
2. By some particular Reasons.  
3. By an illustration from the contrary.  
1. 
1. By the Script.  The Scriptures are clear in the proof of it. If we had but that one Text, Prov. 14.34. it were enough, a Text worthy to be written upon the door of a  in letters of gold, Righteousness exalteth a Nation, but sin (the sin of injustice he means) is a reproach to any people. As that other to be written over the King's State, in the House of Peers, Prov. 16.12. The Throne is established by righteousness. But I add also two other Aphorisms of that wise King, Prov. 4.18. The path of the just is as the shining light, that shineth more and more unto the perfect day, Prov. 12.7. The wicked are overthrown and are not: but the house of the righteous shall stand. I may add those expressions of the Prophet Isaiah, Is. 54.14. In righteousness shalt thou be established: thou shalt be fare from oppression, for thou shalt not fear: and from terror, for it shall not come near thee. And Is. 33.15.16. He that walketh righteously, and speaketh uprightly, he that despiseth the gain of oppressions, that shaketh high hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil: He shall dwell on high, his place of defence shall be the munition of rocks, bread shall be given him, his waters shall be sure. I shall conclude these testimonies with that application which is made in the Prophet Jeremiah, unto Shallum, Jer. 22.15, 16. Shalt thou reign because thou closest thyself in Cedar? Did not thy father eat and drink, and do judgement and justice, and then it was well with him? He judged the cause of the poor and needy, than it was well with him.  
2. 
2. By Reasons.  But besides these direct evidences, we may see the truth of the point, in some particular grounds of it. I will instance in four of them.  
1. 
1. Because Justice makes acceptable to God.  Justice is the foundation of welfare, because it maketh men and States acceptable to God on whose pleasure, we do all acknowledge, that public welfare depends. He it is, who hath wisdom and might, as Daniel tells the great King, Dan. 2.20, 21. He changeth the times and the seasons, he removeth Kings, and setteth up Kings. This great God that rules the Nations, takes a special care for them that are just: of which we have an ancient example, Gen. 7.1. where God saith unto Noah, Come thou and all thy house into the Ark, for thee have I seen righteous before me in this generation. And the Prophet Esaiah gives another notable example, of one to whose posterity God subdued the people of Canaan, Es. 41.2. He raised up the righteous man (meaning Abraham) from the East, called him to his foct, gave the Nations before him, (understand it of his posterity,) and made him Ruler over Kings: he gave them as the dust to his sword, and as driven stubble to his bow. So true is that of the Apostle, which hitheto may be applied, Rom. 14.17, 18. The Kingdom of God is inrighteousnesse and peace; he that in these things serveth Christ, is acceptable to God, and approved of men.  
2. 
2. Because Justice is the Nurse of Peace.  Public prosperity is nursed up by peace, and peace is procured and preserved by Justice: according to that of the Psalmist, Psal. 85.10. Righteousness and peace have kissed each other. And in another Psalm, Psal. 72.2. The mountains shall bring peace to the people, and the little hills by righteousness. Are there any assaults against the settled peace? Justice it is that fortifies against them. The righteous shall hold on his way, and he that hath clean hands shall be stronger and stronger, Job. 17.9. Doth any side lie open to danger? Justice doth surround us. Thou Lord wilt bless the righteous (saith David, Psal. 5.12.) with favour wilt thou compass him as with a shield. Is there any thing that may annoy, likely to come in by the back door? Justice also keeps that. For which the Prophet is express, Esa. 58.8. Thy righteousness shall go before thee, the glory of the Lord shall be thy Rearward; or as the Margin there hath well rendered it according to the Hebrew, It shall gather thee up, So to bring thee off safely. In a word, what doth more threaten the public quiet, than a public discontent by reason of oppressions? when as it is, Esa. 5.7. The Lord looks for judgement, but behold oppression; for righteousness, but behold a cry. But that very Text doth intimate the safety of a State, where there is no oppression, but judgement and righteousness, there is no cry, no discontent.  
3. 
3. Because Justice maintains Reputation.  The quiet management of Authority and Power is maintained by Reputation; how else should such huge  Bodies of people, be led and ruled by a few? But Justice it is that gives and keeps up Reputation and an Awe in the differing minds of multitudes. This is it that steals the hearts of men. That Ambitious young Prince, Absalon, knew that it was the most taking argument, when he had a design to transfer the government from the old King upon himself, O (said he) that I were made Judge in the Land, that every man which had any suit or cause, might come unto me, and I would do him Justice! 2 Sam. 15.4. And it is said in the sixth verse, So Absalon stole the hearts of the men of Israel. For as in the place before mentioned, Rom. 14.17, 18. He that doth this, is not only acceptable to God, but approved of men. It is among the highest blessings which God promiseth to a reformed State, when he hath purged away the dross, and taken away all the tin; when he hath restored the Judges as at the first, and the Councillors as at the beginning, that then they shall have the reputation of being a just State, Es. 1.26. Thou shalt be called, The City of righteousness, The faithful City. And it is preserved also by the same means; for saith Solomon, Prev. 10.7. The memory of the just is blessed.  
4. 
4. Because Justice builds up families  A Kingdom is a combination of families; and they are built up, and kept together by just dealing. The wise King had observed it, Prov. 20.7. The just man walketh in his intergrity, his children are blessed after him. And in another place, Prov. 3.33. The curse of the Lord is in the house of the wicked: but he blesseth the habitation of the just. To this purpose we have a rich and sure promise, Es. 32.17, 18, 19 The work of righteousness shall be peace, and the effect of righteousness quietness and assurance for ever. And my people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting places: when it shall hail, coming down on the forest; and the City shall be low in a low place. Nay, and beyond this, sometimes a few families, yea a few persons that are righteous, are the public security. Abraham knew that it was fare from God to slay the righteous with the wicked: and God confirms him by his word, If I find in Sodom, fifty righteous within the City, than I will spare all the place for their sakes. Gen. 18.26. He comes, v. 28. to forty sieve, v. 29. to forty, v. 30. to thirty, v. 31. to twenty, v. 32. to ten. Then Abraham could go no lower. But God doth, in the case of Jerusalem, even to one, Jer. 5.1. See, if ye can find a man, if there be any that executeth judgement, that seeketh the truth, and I will pardon it.  
3. 
3. By the contrary, That Injustice ruins a State.  There is yet one other proof which I shall offer of this point, namely the illustration of it from the contrary, That Injustice undermines the public prosperity, and makes a State vile and weak. For the confirmation of this, among many Scriptures that might be alleged, I would commend the serious reading of that whole period, Jer. 22. from v. 1. to v. 10. which I shall spare to recite; It is the Prophet's grave and wholesome application of himself in the Lord's name, to the King of Judah and his Princes. Only give me leave to make use of one passage of the Psalmists, Psal. 75.2, 3. When I shall receive the Congregation, I will judge uprightly. The earth and all the Inhabitants thereof are dissolved: I bear up the pillars of it. I know not whether David made this Psalm, but the speech is very like his, and it was a Princelike and just resolution what course to take, when he should receive the government, of which he had the expectation; and the times he describes were much like the times of Saul, when All was dissolved, or, as it is in the Hebrew, Melted. Without Justice all things melt, and fall asunder. The Similitude is from the melting of things heterogeneous, as when little sticks, straws, feathers, are frozen up together with the water into one Cake of Ice, when it melts, they all are loosened from each other, and go their several ways: as a mixed body also made up of lead, tin, silver, etc. But that which is homogeneous though it be loosened, is not dissolved, as gold when it is melted, all the parts still are gold. But a State is a mixed body, when it is melted, and the bands loosened, it is lost: the members of it are made unserviceable and to one another a burden: All this disorder is brought in by injustice. Nothing ruins a people sooner. The Macedonian Empire had a speedy erection, but it had also a very speedy dissolution; and Pausanias by a natural light could discern the cause of it, Because the foundation of it was said in Perjury. We have seen the Palace, or the Tower rather of Justice, a strong built and steady fabric. But the City of Violence, as one hath described it to us, is nothing but a heap of ruins, cemented with blood; a place where Earthquakes and outrageous winds are very frequent: where the water is poisonous, the air infectious: the inhabitants clothed in the skins of Lions, Wolves, Tigers, Foxes, or in the spotted skins of Panthers. He tells us pleasantly that some of them being dissected were found to have two hearts, whereby a Judgement might be made of all the rest of the Inhabitants. Nothing worshipped there, but those tria numina, honour, gain, and lust. The Trade they drive, only Boxes of Smoke, Vizards, counterfeit ware, or poisons, racks, halters, or false Evidences, pretended Patents, etc. He tells us also, that about the houses were heard nothing but Ravens and shreich-Owles; and in the streets were observed divers standing pools, filled up with the tears of poor widows, young wronged Orphan's, and poor men oppressed by the rich and mighty.  
But this confused building cannot stand. Such a structure weighs down itself; and all the Pillars upon which it is propped, are rotten.  
May you please now after you have seen the beauty and strength of those seven Pillars supporting the Palace of Justice, to take a short view of those unfound props of the ruinous building of Injustice.  
1. 
1. For a man to live to himself, an unsound principle.  One is, That principle of worldly yea and devilish wisdom, that I may borrow a Character from the Apostle James, which is this: That a man should do all for himself, and make his own Interest the god whom he serves. This is the Trojan horse that being let into the world, bears in the belly of it fire, sword, facriledge, plunder, desolation. That man that serves himself, cares not to ruin all the world besides. Self-love, when it overflows its channel, overthrows all things that stand in its way, and bears down all respects of duty, honesty, and relation. These men are they that turn the world upside down. We have known such men make no conscience to sacrifice the blood of such as have served them with the greatest devotion and passion, upon the Altar of self-Interesse.  
2. 
2. To live by fiction, anunfound principle.  Another, is this principle. Namely, That it is best, easiest, and safest, for men to govern themselves by fiction, because there are few wise men who will attend those drifts, but the greater part of people, such as cannot discover those masqueries, and are willing to be deceived. But we that believe the Scriptures, know what an unsound bottom this is, where we learn, that 'tis most safe to be sincere, and that the honest man is upon the surest terms for his standing: for as for them, who as the Prophet speaks, Esa. 15.16. Seek deep to hid their council, and whose works are in the dark, and say, Who seethe us? and, Who knoweth us? Surely their turning of things upside down, shall be esteemed as the Potter's clay. And that memorable sentence of solomon's, Prov. 26.27. is an absolute truth; Who so diggeth a pit, shall fall therein: and he that rolleth a stone, it will return upon him.  
3. 
3. To pursue revenge, an unsound principle.  A third, is this principle. That it is good to reign like Lions, to keep them down whom you have once got under, to pursue all advantages, and never to be reconciled, or to forgive. Truly a very desperate maxim of such as do endeavour even to eternise their revenge, as if they had taken such an Oath as Hanibals father gave him when he was young, never to be at peace with the Romans. Some there are that take even a dying pleasure in revenge. I have read a very remarkable story to this purpose in Zonaras, of one of the Greek Emperors the inhuman Theophilus, who having a prime and eminent man of a party contrary to him, then in his power, one Theophobus, when he perceived he could not live, for the approaches of death were now upon him, being loath to let him survive him, he sent for the head of his prisoner, and taking pleasure with his eyes now almost settled by death to behold it, with his trembling weak arm he takes and handles that pale bloody head, and wraps his fingers in the locks of it, and with a triumphing delight speaks to it, 'Tis true, I shall be no longer Theophilus, nor art thou any more Theophobus. And often repeating over these words, his last words, his revengeful angry unquiet soul expired, and with a bloody smile he died. But I hope I speak to no men that are of such a Character. Let that one only place be remembered instead of many, Jam. 2.13. He shall have judgement without mercy, that hath showed no mercy.  
4. 
4. To be wise for this life only, an unsound principle.  A fourth Pillar, (and I will present to your view no more,) is this principle. That it is wisdom to take care that we be well here, and to venture for hereafter; seeing that we cannot be miserable when we are no more. Ah wretched Atheists, how is it possible that you can resist the contrary testimony of your own breasts within you, the working of your own Consciences? But we who know and believe, that respect to eternity is the greatest wisdom, need not be informed of the unsoundness of this bottom. And being unwilling to detain you any longer upon such an heap, for as it is not safe to walk among ruins, so the very thinking upon these principles may be dangerous, some haply may stumble, or some may get dust in their eyes, I do therefore hasten out of this discourse, that I may pass on to the Use and Application of the point.  
Use. 
3. The Application.  Honourable and beloved, I have presented Justice to you, a Virgin Princess, but in a plain dress that nothing might commend her to you, so much as her own native beauty and lustre, only with this advantage I have presented her, that you might see the handmaids of her family, and I have set by her the unpleasing and unsightly face of Injury or Violence, as a spot to commend her whiteness; I have no design upon the point, but this one to persuade you to love her. Justice, Justice shalt thou follow, etc. Let me speak to this.  
1. 
1. A general exhortation to Justice.  In general, in the words of the Prophet, Hos. 10.12. Sow to yourselves in righteousness, reap in mercy. Consider the notable patterns that are before you in the Scripture. Among many others I would commend two. The example of Job cap. 29. He delivered the poor that cried, the fatherless, and him that had none to help him; he caused the widow's heart to sing for joy; He put on righteousness, and it clothed him, and his judgement was as a Robe and a Diadem: He was eyes to the blind, and feet to the lame: A father to the poor, and the cause that he knew not, he searched out: He broke the jaws of the wicked, and pluket the spoil out of his teeth. And the example of Nehemiah, cap. 5. He being the King's Commissioner or the Tirshatha, as he is called according to the Persian Language, Ezra 2.63. when a great cry of the people and their wives came unto him by reason of oppressors, he was moved with it, (Nehem. 5.6.) and having advised with himself, he improves his authority for their relief, rebuking even the Nobles with much courage, ver. 7, 8, 9 and gives not over till he had purchased the content of the poor who were wronged by the rich and potent men. Besides his great equity and condescension mentioned, vers. 14, 15, 16, 17, 18. Writ after such fair copies: I might abound in examples. Let Justice set the bounds to your power, as Pompey answered to Phraartes the King of Parthia, who desiring by his Ambassadors whom he sent to the Roman General, That Euphrates might be made the period of the Roman Empire: He replied, That neither Seas nor Mountains, but Justice only should set a Term to them; and though they had power, yet they would go no farther then justly they might go. And let Justice have influence upon your public Counsels: Nothing is more lovely to my soul than the power of Christ's grace manifested in the lives of Christians; yet I cannot but commend that natural honesty planted in the minds of the wiser and braver Heathens: It is related in Plutarch, That in the midst of some great straits wherein Athens then was, Themistocles said he had somewhat wherein to give his opinion for the behoof of the State, but that he thought not fit to deliver himself publicly: The City appointed Aristides, a man in whom they might repose the greatest trust, to hear him, and as he should think fit, to give an account of it: When he came to make his report, he told them, That the advice of Themistocles was indeed very profitable, but not honest: Whereupon the People would not so much as hear it. I need not make application of these Stories to such wise men. In stead of enlarging this general Exhortation, let me pray, and let us together pray in the words of the Prophet, Isa. 45.8. Drop down, ye heavens from above, and let the skies power downs righteousness, let the earth open, and let them bring forth salvation, and let righteousness spring up together.  
Secondly, 
2. Particular Exhortations.  I descend to some particulars:  
1. 
1. To be just to God.  Be just unto God your Deliverer, who hath crowned your endeavours with all those successes which in the beginning of my Sermon I mentioned according to your Order for the duty of the day. Put all your strength to this Cause: Settle Religion with your first care. I spare to be particular, because you have a godly and learned Assembly to advise you.  
2. 
〈…〉 to 〈…〉.  Be just to your public promises, to the Nationall Covenant into which you have solemnly entered, in which you have lifted up your hands to the High God. I know that many come hither to these Sermons, to gather up angry passages from the Preachers before you: there is a generation of illaffected men that would have it so. But I have nothing wherein to chide, nor if I had, were this a day for it; This day is made up of nothing but joys.  
3. 
3. To be just to the Commonwealth. 1. In preserving the liberty.  Be just to the Commonwealth:  
1. Preserve the public Liberty (the inheritance of the people of the Land) so fare as honestly you may. Your Ancestors, who sat under that roof where you daily sit, purchased the Magna Charta, and you preserve their memory with honour: We own to your Time The Petition of Right, and divers other Relaxations, and for them Posterity will honour your memory.  
2. 
2. In preferring the public interest.  Prefer the public Interest: Be willing to be rather nothing in reputation, then that the Nation should lose hers. The brave Policratidas of Lacedaemon who was sent to the enemy with some others, and having made some Propositions, being demanded if they came privately, or were sent; he answered, Si impetramus, publicè Sin minùs, privatim. If we obtain, we were sent; if otherwise, we only came. Let me add, Build up the house of the Kingdom, rather than ciele your own: Set up no private houses upon the Common waste: Harken not to the enticements of opportunity to do wrong. Frederick the Emperor educated in his Court the young Ladislaus, the infant-King of Hungary and Bohemia; some that were about him persuaded him to lay hold on that advantage to join those two Kingdoms to his; But said he, Quid ergo, Divitem potius, quàm justum Regem vulcis? What? Would you rather have a rich King, than a just one? Implying, that they must also expect the same from him in dealing with them, rather to fill his coffers out of their estates, then to yield them the benefit of just administrations. Nothing good can be expected from a man that is only good to himself.  
3. 
3. In securing the future peace.  Be careful of the succeeding times, to secure the peace of them. Admit them not to trust, who have betrayed the Public trust: Put not the Commonwealth into their hands, who have deceived or oppressed it. Suffer me to apply myself (as I am wont) by a Story: There was one Septimius Arabinus, a man very infamous for many oppressions, who being acquitted under Heliogabalus, and readmitted into the Senate, (the great Parliament of Rome) when upon the choice of Alexander Severus to the Empire, the Senators entertained him with a public Salutation and Congratulations, he espying Arabinus among them, cried out, O numina? Arabinus non solùm vivit, sed in Senatum venit. Ah, what times are these? What do I see? Arabinus not only lives, but sits in Senate also. Through a just indignation he would not endure to see him.  
4. 
4. To be just to friends.  I have yet one particular more to exhort you unto: Be just to your friends.  
1. 
1. To Ministers.  To the Ministers who are godly, zealous, and conscionable in their function: Suffer them not to be exposed to contempt, or want; both of which are the designs of such as are enemies to the honour and success of your present Counsels. And I the rather speak of the later, because of the Petition which a few days since came unto your hands, but (to the praise of your Equity and Wisdom) not entertained.  
2. 
2. To the honest party.  To the faithful and honest party of the Land, who have spent their estates, lost their livelihoods, ventured upon the frowns of their Prince, to serve the Public and You, with all sincerity and diligence. Let not enemies eat their bread, or take their trade out of their hands. Reward them, cherish them employ them. It was a wise and just provision which we find in Plato, in his sixth Book De Legibus: No man that serves the Public, must suffer in his private estate, but care is to be had of him.  
3. 
3. To the Scots.  To our Brethren of Scotland, who are your friends by many obligations: Be just in what is due to them in the agreement. I pretend not to the knowledge of any thing in this matter, beyond what you are pleased to let every man know in public Instruments and Scripts, and think it enough only to have intimated this among other Exhortations.  
And now upon the whole, 
Motives of the Use.  what shall I say by way of enforcement of this point? What Motives shall I need to use?  
1. 
1. Justice saves from Reproach.  Hereby ye shall be kept safe from reproach: for righteousness is a breast plate, Ephes. 6.14. yea, you shall be clothed with honour. I proposed the 29. Chapter of Job as an example: see also in the same place the reward of his integrity. He was so respected, that when he went out to the gate (of judgement,) the young men saw him, and hid themselves, and the aged arose, and stood up: The Princes refrained talking, and laid their hand on their mouth: The Nobles held their peace, and their tongue cleaved to the roof of their mouth. When the ear heard him, it blessed him, and when the eye saw him, it gave witness to him: (as when the Orator in Athens was declaiming in praise of Justice, all the eyes of the people were instantly fastened upon Aristides, who sat among the Auditors:) It follows, vers. 21, 22, 23. Unto him men gave ear, and waited, and kept silence at his Council: After his words they spoke not again, and his speech dropped upon them: They waited for him as the rain, and opened their mouth wide as for the later rain.  
2. 
2. Justice fortifies against attempts.  Hereby ye shall be kept safe from attempts. The righteous may be as bold as a Lion: He needs not fear any thing, that fears only to be corrupt. Some men talk of the Constellations, and what the Heavens threaten; But the Stars are no enemies to just men. It was a conceit which much pleased me, when I observed it among the Symbols which I formerly mentioned, of Cosmus the first, Duke of Tuscany: his device was, A Diana with a Serpent at her foot, (the meaning seems to be, Pureness of conversation walking with wisdom) She held in her hand the figure of the Constellation of Capricorn (which it seems was the Sign under which he was born, and as the Astrologers would persuade him, threatened some evil to him,) The word was, Integer vitae, scelerísque purus: Implying, that he that is wise and just needs not stand in doubt of any thing. It is the most assured protection to be honest, and the most quicksighted providence to have a sincere eye to God. Many great fishes that tumble in the waves, and devour the shoals of the lesser fish, notwithstanding their strength and quick eyes, do many times crush themselves against the rocks, and perish. But the Naturalists tell us of one fish, which they call the Vranoscope, which hath but one eye, and that in a vertical point, on the top of the head, directly upward: by which it yet avoids all rocks and dangers. 'Tis much better to have but one eye, so it be to heaven, in a sincere respect to justice, than two of the best and sharpest eyes of corrupt and worldly policy.  
3. 
3. Justice better than a Thanksgiving.  Let me take another Motive from the day, a Day of Thanksgiving: We are met together to offer our praises unto God, and we have a large field of matter, Ten several mercies that I have mentioned in your first, and in your additional Order. We have reason to be joyful, and you have done well to appoint a Feast, and a solemn Assembly. But let me tell you, that the dispensing of justice is a more acceptable service to God, than a public Thanksgiving. To which purpose let me only commend unto you that place of the Prophet, Amos 5.21, 22, 23, 24. I hate, I despise your feast-days, and I will not smell (speaking of the Sacrifices that were offered) in your solemn Assemblies. Though ye offer me burnt-offerings, and your meat-offerings, I will not accept them, neither will I regard the peace-offerings of your fat beasts. Take thou away from me the noise of thy songs: For I will not hear the melody of thy viols. But let judgement run down (or roll) as waters, and righteousness as a mighty stream.  
4. 
4. The neglect of justice will make the soul tremble.  Lastly, I will make bold to add this, that if any man be guilty, and his conscience come once to be opened and convinced of injustice, that man's soul will tremble; which effect Paul's discourse had upon Felix: the Text saith, Acts 24.25. As he reasoned of righteousness, temperance, and judgement to come, Felix trembled. For it seems his own sin came to his remembrance.  
I have now delivered unto you that which was in my thoughts, and in my vows. For if I were to give a present account unto God, what I had made choice of to speak, having an opportunity to speak to the high Court of the Parliament of England; I would say, I had preached to them of righteousness and equity. And for you Honourable and Renowned, I know nothing more proper: I have read of an old Counsellor of France, who having spent many years of service in the Court, desiring to retire himself into the Country to enjoy the privacy that was fit for his age, and having obtained leave, before he went, the King his Master required him to set down and leave some advices of Government behind him: he being unwilling, and out of his modest opinion of himself declining it, the King would not be denied, but left with him pen and ink, and a sheet of paper: He being alone, after some thoughts, wrote in fair legible Characters on the top of the sheet MODUS, and toward the middle of it also MODUS, and at the bottom of the sheet, in likemanner MODUS, nothing but Modus, Modus, Modus, and so wrapped it up, and delivered it to the King; meaning, that the best council he could give, was, that he should keep a Temper in all things. If I were thought worthy to offer an advice to so learned and wise a Body, I would write on the top of my leaf Justice, in the middle Justice, and at the bottom Justice: According to my Text, in the reading of it which I have preferred, Justice, Justice, thou shalt follow, etc.  
Honoured Fathers, Renowned Patriots, I have done, when I have only summed my Discourse in a few words: Be just,  
1. To your Covenant, in which ye are solemnly engaged.  
2. To the public interest, the honour and prosperity of the Nation.  
3. To the Distinguishing principles of Protestancy, which you know, but I have not time to mention.  
4. To the Ministers that have assisted with advice, with prayer, with much zeal.  
5. To our Brethren, and to the honest party of the Land, who have faithfully served you, and suffered much for you.  
Then,  
1. You shall live, comfortably, and in our hearts; yea, and hereafter in Story.  
2. You shall possess and inherit your good land.  
3. You shall rejoice in the firm and pleasant amity of your neighbour Kingdom.  
4. Your enemies shall lie unto you, and lick the dust.  
5. Rome shall shake, and that Antichrist shall become a trembling prophet to himself of his own approaching ruin. Justice, Justice shalt thou follow, that thou mayest live, and inherit the Land, etc.  
FINIS.