The palace of justice opened and set to veiw [sic], in a sermon at Margarets Westminster before the Honorable 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 garisons, of the city of Exeter. Barnstable. Michaels Mount in Cornwall Ruthen Castle. Ilford-Combe. Aberystwyth in Wales. [double brace] Dunster Castle. Titbury Castle. Woodstock Mannor. Castle of Bridgnorth. Banbury Castle. Newarke. / By Sam. Torshel.
MEe thinks I may use to you this day ( Honoured and Beloved ) the last words which this great man Moses spake publickly to Israel, which are mentioned in the 33. Chapter of this Book, ver. 29. Happy art thou, O Israel;
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, Oh Israel;
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Besides all heretofore regained, now of late you have trod upon their high place, the fortified Mount in Cornwall, upon the strong Citie of Exeter, upon Barnstable her neighbour, upon the Fort of Ilford-Comb, upon the Castles of Ruthein, Aberistwith, Dunster, Titbury, and Bridgnorth, upon the garison'd Manner of Woodstoock, specified in the first Order of your Honourable House for calling this Assemblie together, besides what is in your Additionall Order of yesterday;
Beside 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, Tidbury, and Bridgnorth, upon the garrisoned Manner of Woodstoock, specified in the First Order of your Honourable House for calling this Assembly together, beside what is in your Additional Order of yesterday;
and at last it may now be rightly said, Yee inherit the land. May I have liberty (if not to expresse my conceit upon the place, which yet I know some wise and learned men doe, that it is in a sense literally to be applyed to these times, the warres of which they think doe tend toward the preparing of the Kingdome of the Saints here on earth;
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 towards the preparing of the Kingdom of the Saints Here on earth;
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yet at least) to allude to that Text, Luk. 22.28, 29. and to apply to you that have been faithfull in this great cause in hand, what our Lord said, Yee are they which have continued with mee in my tentations;
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;
Let mee have the honour in your happy company, as one of the meanest in your train, to goe up with you this day to the top of Pisgah, that from thence we may look over All the land of Gilead unto Dan,
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,
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 wee with thankfull hearts a little survey the Land which the Lord our God hath given us (as it were this day) to inherit. Michaels 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, doe this day present you with service of that mountanous Countrey and couragious people.
You know the story from whence I borrow the description, Deuteronomy 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. Michaels 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 wee thence passe thorow 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? wee may see all in a manner yours:
Shall we thence pass thorough the pleasures of Shropshire to Bridgnorth, and so to Tidbury, the lock of two Shires, Stafford and Derby; and to Newark, the darling of the enemies hope? we may see all in a manner yours:
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and Oxford almost desolated, like a lodge in a wildernesse, having lost the prospect of Woodstock Mannor; and Banbury Castle, her left arm being now cut off.
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.
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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:
But take heed that you forfeit not all this mercy, and yet loose that good land which is given you to inherit. Receive Therefore the words of this exhortation:
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I reade the words so, Justice, justice, because in the Originall 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 NONLATINALPHABET,
I read the words so, justice, Justice, Because in the Original Text, the word is doubled, Zedek, Zedek; and in the Chaldea likewise, Kushtha, Kushtha. Tremellius renders it, Justissimam justitiam. The Greek translation of the septuagint reads it,
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.
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.
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I know not whether I need to observe it, that the Ʋt in the Text is to be taken not causaliter, but consecutivè: the meaning is, that the following of justice is not the cause of this comfortable life;
I know not whither I need to observe it, that the Ʋt in the Text is to be taken not causaliter, but consecutivè: the meaning is, that the following of Justice is not the cause of this comfortable life;
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I shall not so much as name those Propositions into which this Text might be resolved; but onely attend the main drift that Moses had, who having much conversed with this people,
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,
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and hath given instance of in his learned piece De Legibus Ebraeorum Forensibus, upon the First Code, cap. 9. sect. 11. to whom I referre the learned Reader,) hee having now conducted them to the borders of the land of Canaan, which they were shortly to possesse, that they might happily injoy it in a secled and secure state, hee leaves with them this advice, Justice, justice thou shalt follow, &c. And from this,
and hath given instance of in his learned piece De Legibus Hebrews 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,
Moses himself had been a notable and good Justicer among the people of the Jewes, and they were so farre convinced of the benefit of his administrations, that at that time when hee was forty dayes 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:
Moses himself had been a notable and good Justicer among the people of the Jews, and they were so Far 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:
Hence it was that the Babylonians built the palace where Judgements were given, in the form of Heaven, the stone-work of skie-coloured Saphyres, and the ceiling like clouds. Princes, or soveraigne States (such as you are in your whole Body of Three Estates ) do fit as the publick Arbiters of justice, to whom,
Hence it was that the Babylonians built the palace where Judgments were given, in the from of Heaven, the stonework of sky-coloured Sapphires, 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,
But the point that I have undertaken that I may pursue it with advantage, I shall 1. Explicate so much of it as is needfull. 2. Offer something by way of proof. 3. That I may then make my application to you. 1. As for explication;
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. As for explication;
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Thus unrighteousnesse is taken for all sin; so, Rom. 1.18. men are said to hold the truth in unrighteousnesse. 2. Particularly, it is taken onely for that NONLATINALPHABET, the vertue which renders to every one his due.
Thus unrighteousness is taken for all since; 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.
but according to the quality of the persons, and of their merit or demerit. Or, 2. Commutative, according to Arithmeticall proportion, as in trade, &c. For I will not entertain so wise an Auditory, nor the rest of the Congregation, to whom I fear, it would be unusefull, with those subtilties of an Arithmeticall, Geometricall, and Harmonicall proportion, in which Bodin hath finely handled the nature of Justice, which the Reader shall finde in his sixth Book, the last Chapter De Republica.
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 Republic.
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But plainly, This Justice which I am commending, is a beautifull pleasant Virgin-princesse attended upon by seven maids of Honour: Or let me rather use another similitude;
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;
1. The first pillar supporting the Palace of Justice is inscribed NONLATINALPHABET, Godlinesse, or Religiousnesse: Which is according to Jethro 's advice to Moses, Exod. 18.21.
1. The First pillar supporting the Palace of justice is inscribed, Godliness, or Religiousness: Which is according to Jethro is Advice to Moses, Exod 18.21.
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.
The Rabbis have a saying, That the Angels attend in all Judges. And it appears that the Ethiopians 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. The second pillar is called NONLATINALPHABET, Impartiality. Jehoshaphat sets God himselfe as a pattern of this, 2 Chron. 19.7. There is no iniquity with the Lord, nor respect of persons.
2. The second pillar is called, Impartiality. Jehoshaphat sets God himself as a pattern of this, 2 Chronicles 19.7. There is no iniquity with the Lord, nor respect of Persons.
You must know no parents nor kindred in the cause of Justice, as that brave Spartan said, that now hee was Patriae & Legibus datus, hee had bestowed himself upon his Countrey and the Lawes.
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.
his friend having requested somewhat of him which hee 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,
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 Ask? I had as good be without tsuch a friend as have him,
and let the leprosie of Gehezi, and the trembling of Cain come upon mee. 3. The third pillar is called NONLATINALPHABET, An ordinate Rule of affections.
and let the leprosy of Gehazi, and the trembling of Cain come upon me. 3. The third pillar is called, an ordinate Rule of affections.
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Anger, hatred, love, envie, revenge must be left without in the porch, when a man goes in to the palace of Justice; but chiefly partiall favour and fear. It is among the characters of a Ruler, Exod. 18.21. They must be men of courage. A coward (wee say) cannot be an honest man:
Anger, hatred, love, envy, revenge must be left without in the porch, when a man Goes in to the palace of justice; but chiefly 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:
I remember sometime to have taken notice of it, in the diligent and curious Collection which Anselm de 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,
I Remember sometime to have taken notice of it, in the diligent and curious Collection which Anselm de 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,
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;
See that one notable place, Deuteronomy 17.4. in case of Information about false worship, how Moses speaks for directing the sentence that is to be given;
and the thing certain, — Then shalt thou bring forth that man, &c. See how many words are here heaped up together to prevent a rash judgement upon a false suggestion.
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.
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And even Festus himself, though an Heathen, proceeded upon this principle, when hee said, ( Acts 25.16.) It is not the manner of the Romans to deliver any man to die,
And even Festus himself, though an Heathen, proceeded upon this principle, when he said, (Acts 25.16.) It is not the manner of the Roman to deliver any man to die,
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Agreeable to this, it was a memorable sentence of Seneca the Tragoedian in his Medea; Qui statuit aliquid, parte inauditâ alterâ, aequum licet statuerit, haud aequus fuit:
Agreeable to this, it was a memorable sentence of Senecca the Tragedian in his Medea; Qui statuit Aliquid, parte inauditâ alterâ, Aequum licet statuerit, haud aequus fuit:
5. The fifth pillar is NONLATINALPHABET, The love of Truth. This was also Jethro 's advice, Exod. 18.21. to chuse NONLATINALPHABET, men of truth. And of this the Prophet speaks, Zech. 8.16. Execute the judgement of truth and peace in your gates.
5. The fifth pillar is, The love of Truth. This was also Jethro is Advice, Exod 18.21. to choose, men of truth. And of this the Prophet speaks, Zechariah 8.16. Execute the judgement of truth and peace in your gates.
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Of the preservation of which, some of the wiser Heathens were so tender, that it was a Law in the great Court of the Axcopagitae, that hee that was to plead before them, was to plead NONLATINALPHABET, without either passion or preface, lest the mindes of the Judges might be inflamed into an unjust indignation,
Of the preservation of which, Some of the Wiser heathens were so tender, that it was a Law in the great Court of the Axcopagitae, 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,
Men hating covetonsnesse. 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,
Men hating covetonsnesse. 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,
7. The last pillar hath this inscription upon it, NONLATINALPHABET, Sobrietie; which is also very necessary, seeing the Prophet saith, Hos. 4.11. Whoredom, and wine, and new wine take away the heart.
7. The last pillar hath this inscription upon it,, Sobriety; which is also very necessary, seeing the Prophet Says, Hos. 4.11. Whoredom, and wine, and new wine take away the heart.
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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,
And Therefore among those prudent instructions which the Mother of Lemuel gave him, this was one, Curae 31.4, 5. It is not for Kings, Oh Lemuel, it is not for Kings to drink wine,
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But I remember to whom I am speaking, a Society of grave and wise men, whose constant and almost hourly attendance upon the publick exigents, will not give them leisure to be intemperate.
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.
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Or, 3. Because Princes and Soveraign 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 Lawes,
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,
It was an Aphorisme of Lewis the 12th of France, That a Prince who punisheth not a crime where he may doe it, is no lesse guilty then he that perpetrated it.
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 then 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 evill with his eyes.
The guilty must be condemned, though it be done (as Bias professed of himself) weeping. To which that of Solomon Answers, Curae 20.8. A King that Sitteth on the throne of judgement, Scattereth away all evil with his eyes.
for God set up Magistracy to be a terrour to evill doers, and that as the Apostle speaks, Rom. 13. he should not bear the Sword in vain. But I confesse, that it is not so proper for a Preacher of the Gospel of Christs Kingdom of peace, to call for the drawing of the Sword;
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 Kingdom of peace, to call for the drawing of the Sword;
and may cry aloud, Justice, Justice, as they have done also formerly with good successe. But it is enough to have given an intimation. Verbum sapienti sat est.
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.
You know the custome which they had at Athens of banishing brave men by Ostracisme, when by reason of their power or the reputation of their vertue, the City had reason,
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,
It is indeed the observation of politicall men, that weak and jealous Princes, and corrupt and suspitious Times, cannot endure the lustre of Reputation in others, which themselves want.
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.
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But you have so much lustre in regard of your publike ingagement, your diligence wisdome and faithfulnesse in it, that you need not to fear, to honour and reward others, who are the servants of your just and honourable commands.
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.
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1. 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 dore of a Parliament-House in letters of gold, Righteousnesse exalteth a Nation, but sinne (the sin of injustice he means) is a reproach to any people.
1. The Scriptures Are clear in the proof of it. If we had but that one Text, Curae 14.34. it were enough, a Text worthy to be written upon the door of a Parliament-House in letters of gold, Righteousness Exalteth a nation, but sin (the since of injustice he means) is a reproach to any people.
But I adde also two other Aphorismes 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 I add also two other Aphorisms of that wise King, Curae 4.18. The path of the just is as the shining Light, that shines more and more unto the perfect day, Curae 12.7. The wicked Are overthrown and Are not:
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but the house of the righteous shall stand. I may adde those expressions of the Prophet Isaiah, Is. 54.14. In righteousnesse shalt thou be established:
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:
He that walketh righteously, and speaketh uprightly, he that despiseth the gain of oppressions, that shaketh hie hands from holding of bribes, that stoppeth his ears from hearing of bloud,
He that walks righteously, and speaks uprightly, he that despises the gain of oppressions, that shakes high hands from holding of Bribes, that stoppeth his ears from hearing of blood,
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 thy self in Cedar? Did not thy father eate and drink,
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 thy self in Cedar? Did not thy father eat and drink,
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1. Justice is the foundation of welfare, because it maketh men and States acceptable to God on whose pleasure, we do all acknowledge, that publike welfare depends.
1. justice is the Foundation of welfare, Because it makes men and States acceptable to God on whose pleasure, we do all acknowledge, that public welfare depends.
He it is, who hath wisdome 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.
He it is, who hath Wisdom and might, as daniel tells the great King, Dan. 2.20, 21. He changes the times and the seasons, he Removeth Kings, and sets up Kings.
of which we have an antient example, Gen. 7.1. where God saith unto Noah, Come thou and all thy house into the Arke, for thee have I seen righteous before me in this generation.
of which we have an ancient Exampl, Gen. 7.1. where God Says 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:
And the Prophet Isaiah gives Another notable Exampl, 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:
according to that of the Psalmist, Psal. 85.10. Righteousnesse 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 righteousnesse.
according to that of the Psalmist, Psalm 85.10. Righteousness and peace have kissed each other. And in Another Psalm, Psalm 72.2. The Mountains shall bring peace to the people, and the little hills by righteousness.
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The righteous shall hold on his way, and he that hath clean hands shall be stronger and stronger, Job. 17.9. Doth any side lye open to danger? Justice doth surround us.
The righteous shall hold on his Way, and he that hath clean hands shall be Stronger and Stronger, Job. 17.9. Does any side lie open to danger? justice does surround us.
For which the Prophet is expresse, Esa. 58.8. Thy righteousnesse shall go before thee, the glory of the Lord shall be thy Rere-ward; or as the Margin there hath well rendred it according to the Hebrew, It shall gather thee up, So to bring thee off safely.
For which the Prophet is express, Isaiah 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 publike quiet, then a publike discontent by reason of oppressions? when as it is, Esa. 5.7. The Lord looks for judgment, but behold oppression;
In a word, what does more threaten the public quiet, then a public discontent by reason of oppressions? when as it is, Isaiah 5.7. The Lord looks for judgement, but behold oppression;
3. The quiet management of Authority and Power is maintained by Reputation; how else should such huge vaste 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.
3. The quiet management of authority and Power is maintained by Reputation; how Else should such huge vast 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.
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That Ambitious young Prince, Absalom, knew that it was the most taking argument, when he had a designe to transferre 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 suite or cause, might come unto me,
That Ambitious young Prince, Absalom, knew that it was the most taking argument, when he had a Design to transfer the government from the old King upon himself, Oh (said he) that I were made Judge in the Land, that every man which had any suit or cause, might come unto me,
when he hath restored the Judges as at the first, and the Councellors 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 righteousnesse, The faithfull City.
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.
4. 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.
4. A Kingdom is a combination of families; and they Are built up, and kept together by just dealing. The wise King had observed it, Curae 20.7. The just man walks in his integrity, his children Are blessed After him.
Nay, and beyond this, sometimes a few families, yea a few persons that are righteous, are the publike security. Abraham knew that it was farre from God to slay the righteous with the wicked:
Nay, and beyond this, sometime a few families, yea a few Persons that Are righteous, Are the public security. Abraham knew that it was Far from God to slay the righteous with the wicked:
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then I will spare all the place for their sakes. Gen. 18.26. He comes, v. 28. to forty sive, v. 29. to forty, v. 30. to thirty, v. 31. to twenty, v. 32. to ten. Then Abraham could go no lower.
then I will spare all the place for their sakes. Gen. 18.26. He comes, v. 28. to forty sive, v. 29. to forty, v. 30. to thirty, v. 31. to twenty, v. 32. to ten. Then Abraham could go no lower.
3. 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 publike prosperity,
3. 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,
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For the confirmation of this, among many Scriptures that might be alledged, I would commend the serious reading of that whole period, Jer. 22. from v. 1. to v. 10. which I shall spare to recite;
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 Prophets grave and wholsome application of himself in the Lords name, to the King of Judah and his Princes. Only give me leave to make use of one passage of the Psalmist's, Psal. 75.2, 3. When I shall receive the Congregation, I will judge uprightly.
It is the prophets grave and wholesome application of himself in the lords name, to the King of Judah and his Princes. Only give me leave to make use of one passage of the Psalmist's, Psalm 75.2, 3. When I shall receive the Congregation, I will judge uprightly.
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 severall wayes:
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:
The Macedonian Empire had a speedy erection, but it had also a very speedy dissolution; and Pausanias by a naturall light could discern the cause of it,
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 Perjurie. We have seen the Palace, or the Tower rather of Justice, a strong built and steddy fabrick. But the City of Violence, as one hath described it to us, is nothing but a heap of ruines, cemented with blood; a place where Earth-quakes and out-ragious winds are very frequent:
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:
the inhabitants clothed in the skins of Lyons, Wolves, Tygers, 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 Judgment might be made of all the rest of the Inhabitants. Nothing worshipt there,
the inhabitants clothed in the skins of Lyons, 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 Smoak, Vizards, counterfeit ware, or poysons, racks, halters, or false Evidences, pretended Patents, &c. He tells us also, that about the houses were heard nothing but Ravens and shreich-Owles; and in the streets were observed divers standing pooles, filled up with the tears of poor widowes, young wronged Orphan's, and poor men oppressed by the rich and mighty.
but those tria numina, honour, gain, and lust. The Trade they drive, only Boxes of Smoak, Vizards, counterfeit ware, or poisons, racks, halters, or false Evidences, pretended Patents, etc. He tells us also, that about the houses were herd nothing but Ravens and shreich-Owles; and in the streets were observed diverse standing pools, filled up with the tears of poor Widows, young wronged Orphan's, and poor men oppressed by the rich and mighty.
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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.
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.
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Self-love, when it overflowes its channell, overthrowes 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.
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.
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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.
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.
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But we that beleeve the Scriptures, know what an unsound bottome this is, where we learn, that 'tis most safe to be sincere, and that the honest man is upon the surest tearms for his standing:
But we that believe the Scriptures, know what an unsound bottom this is, where we Learn, that it's 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 hide their councell, and whose works are in the dark, and say, Who seeth us? and, Who knoweth us? Surely their turning of things upside down, shall be esteemed as the Potters clay.
for as for them, who as the Prophet speaks, Isaiah 15.16. Seek deep to hide their council, and whose works Are in the dark, and say, Who sees us? and, Who Knoweth us? Surely their turning of things upside down, shall be esteemed as the Potters clay.
Truly a very desperate maxime of such as doe 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.
Truly a very desperate maxim of such as do endeavour even to eternise their revenge, as if they had taken such an Oath as Hanibal's 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 Emperours the inhumane Theophilus, who having a prime and eminent man of a party contrary to him,
I have read a very remarkable story to this purpose in Zonaras, of one of the Greek emperors the inhumane 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 loth to let him survive him, he sent for the head of his prisoner,
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,
But I hope I speak to no men that are of such a Character. Let that one only place be remembred instead of many, Jam. 2.13. He shall have judgment without mercy, that hath shewed no mercy.
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.
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 beleeve, that respect to eternity is the greatest wisdome, need not be informed of the unsoundnesse of this bottom.
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.
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so the very thinking upon these principles may be dangerous, some haply may stumble, or some may get dust in their eyes, I doe therefore hasten out of this discourse, that I may passe on to the Ʋse and Application of the point.
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 Ʋse and Application of the point.
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And the example of Nehemiah, cap. 5. Hee being the Kings Commissioner or the Tirshatha, as hee 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 oppressours, hee was moved with it, ( Nehem. 5.6.) and having advised with himselfe, hee improves his authoritie for their reliefe, rebuking even the Nobles with much courage, ver. 7, 8, 9. and gives not over till hee had purchased the content of the poor who were wronged by the rich and potent men.
And the Exampl of Nehemiah, cap. 5. He being the Kings 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 Come unto him by reason of Oppressors's, he was moved with it, (Nehemiah 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.
Let Justice set the bounds to your power, as Pompey answered to Phraartes the King of Parthia, who desiring by his Ambassadors whom hee sent to the Roman Generall, That Euphrates might be made the period of the Roman Empire: Hee replyed, That neither Seas nor Mountains, but Justice onely should set a Terme to them;
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 let Justice have influence upon your publick Councels: Nothing is more lovely to my soule then the power of Christs grace manifested in the lives of Christians; yet I cannot but commend that naturall honesty planted in the mindes of the wiser and braver Heathens: It is related in Plutarch, That in the midst of some great streights wherein Athens then was, Themistocles said hee had somewhat wherein to give his opinion for the behoofe of the State,
And let justice have influence upon your public Counsels: Nothing is more lovely to my soul then the power of Christ 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 straights wherein Athens then was, Themistocles said he had somewhat wherein to give his opinion for the behoof of the State,
When hee came to make his report, hee told them, That the advice of Themistocles was indeed very profitable, but not honest: Whereupon the People would not so much as hear it.
When he Come 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.
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1. Be just unto God your Deliverer, who hath crowned your indeavours 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:
1. 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:
2. Be just to your publick promises, to the Nationall Covenant into which you have solemnly entred, 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:
2. Be just to your public promises, to the National 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:
The brave Policratidas of Lacedemon who was sent to the enemy with some others, and having made some Propositions, being demanded if they came privately, or were sent;
The brave Policratidas of Lacedaemon who was sent to the enemy with Some Others, and having made Some Propositions, being demanded if they Come privately, or were sent;
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Frederick the Emperour educated in his Court the young Ladislaus, the infant-King of Hungarie and Bohemia; some that were about him perswaded him to lay hold on that advantage to joyn those two Kingdomes to his;
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;
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But said hee, Quid ergo, Divitem potius, quàm justum Regem vulcis? What? Would you rather have a rich King, then 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,
But said he, Quid ergo, Divitem potius, quàm Justum Regem vulcis? What? Would you rather have a rich King, then 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,
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There was one Septimius Arabinus, a man very infamous for many oppressions, who being acquitted under Heliogabalus, and re-admitted into the Senate, (the great Parliament of Rome ) when upon the choice of Alexander Severus to the Empire, the Senators entertained him with a publick Salutation and Congratulations, hee espying Arabinus among them, cryed out, O numina? Arabinus non solùm vivit, sed in Senatum venit.
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 Room) 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.
Suffer them not to be exposed to contempt, or want; both of which are the designes of such as are enemies to the honour and successe of your present Councels.
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.
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And I the rather speak of the later, because of the Petition which a few dayes since came unto your hands, but (to the praise of your Equity and Wisedome) not entertained.
And I the rather speak of the later, Because of the Petition which a few days since Come unto your hands, but (to the praise of your Equity and Wisdom) not entertained.
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2. To the faithfull and honest party of the Land, who have spent their estates, lost their livelihoods, ventured upon the frownes of their Prince, to serve the Publick and You, with all sincerity and diligence.
2. 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.
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It was a wise and just provision which wee find in Plato, in his sixth Book De Legibus: No man that serves the Publick, must suffer in his private estate,
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,
I pretend not to the knowledge of any thing in this matter, beyond what you are pleased to let every man know in publick Instruments and Scripts, and think it enough onely to have intimated this among other Exhortations.
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.
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1. Hereby ye shall be kept safe from reproach: for righteousnesse is a brest plate, Ephes. 6.14. yea, you shall be clothed with honour. I proposed the 29. Chapter of Job as an example:
1. Hereby you shall be kept safe from reproach: for righteousness is a breast plate, Ephesians 6.14. yea, you shall be clothed with honour. I proposed the 29. Chapter of Job as an Exampl:
(as when the Oratour in Athens was declaming in praise of Justice, all the eyes of the people were instantly fastned upon Aristides, who sate among the Auditors:) It followes, vers. 21, 22, 23. Ʋnto him men gave ear,
(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. Ʋnto him men gave ear,
It was a conceit which much pleased mee, 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, Purenesse of conversation walking with wisedome ) Shee held in her hand the figure of the Constellation of Capricorn (which it seems was the Signe under which he was born,
It was a conceit which much pleased me, when I observed it among the Symbols which I formerly mentioned, of Cosmas 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 Signen under which he was born,
Many great fishes that tumble in the waves, and devoure the shoales of the lesser fish, notwithstanding their strength and quick eyes, doe many times crush themselves against the rocks, and perish.
Many great Fish 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.
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But the Naturalists tell us of one fish, which they call the Ʋranoscope, which hath but one eye, and that in a verticall point, on the top of the head, directly upward: by which it yet avoids all rocks and dangers.
But the Naturalists tell us of one Fish, which they call the Ʋranoscope, 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.
and we have a large field of matter, Ten severall mercies that I have mentioned in your first, and in your additionall Order. Wee have reason to be joyfull,
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 mee tell you, that the dispensing of justice is a more acceptable service to God,
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,
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then a publick Thanksgiving. To which purpose let mee onely commend unto you that place of the Prophet, Amos 5.21, 22, 23, 24. I hate, I despise your Feast-dayes,
then 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 his conscience come once to be opened and convinced of injustice, that mans soul will tremble; which effect Pauls discourse had upon Felix: the Text saith, Acts 24.25. As hee reasoned of righteousnesse, temperance, and judgement to come, Felix trembled.
and his conscience come once to be opened and convinced of injustice, that men soul will tremble; which Effect Paul's discourse had upon Felix: the Text Says, Acts 24.25. As he reasoned of righteousness, temperance, and judgement to come, Felix trembled.
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:
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 Councellour of France, who having spent many yeers of service in the Court, desiring to retire himselfe into the Countrey to enjoy the privacie that was fit for his age, and having obtained leave,
I have read of an old Counselor 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,
Hee being alone, after some thoughts, wrote in fair legible Characters on the top of the sheet MODƲS, and toward the middle of it also MODƲS, and at the bottome of the sheet, in like-manner MODƲS, nothing but Modus, Modus, Modus, and so wrapt it up,
He being alone, After Some thoughts, wrote in fair legible Characters on the top of the sheet MODƲS, and towards the middle of it also MODƲS, and At the bottom of the sheet, in like-manner MODƲS, nothing but Modus, Modus, Modus, and so wrapped it up,
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If I were thought worthy to offer an advice to so learned and wise a Body, I would write on the top of my leafe Justice, in the middle Justice, and at the bottome Justice: According to my Text, in the reading of it which I have preferred, Justice, Justice, thou shalt follow, &c. Honoured Fathers, Renowned Patriots, I have done, when I have onely summed my Discourse in a few words: Be just,
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 Father's, Renowned Patriots, I have done, when I have only summed my Discourse in a few words: Be just,
