And that I may reflect upon my Text, You live; and God be praiſed that you doe live, after ſo many attempts againſt you; 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; 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; and I appoint unto you a kingdome. This kingdome, poſſeſſed in great part of late by the ſonnes of violence, now is in your hand, and lyes before you in a free view. 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, 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 Citie 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 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. 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: 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.

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 reade the words ſo, Juſtice, juſtice, The Text opened. 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 〈 in non-Latin alphabet 〉 , and the Vulgar Latine followes 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 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; but onely 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 onely conſider theſe two parts.

I. An Exhortation, Juſtice, juſtice, or, That which is altogether juſt ſhalt thou follow.

II. Two arguments of perſwaſion: 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 onely 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 Profeſſour of Jewiſh Controverſies at Leiden (namely, Conſtantin l' Emperour) 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 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, as the full ſcope of the words, I ſhall draw forth and inſiſt upon this one Doctrine;

Publick Juſtice is the foundation of Publick welfare. The Doctr.

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: Ʋp, ſay they to Aaron, Make us gods which ſhall goe before us; for as for this Moſes, that man that brought us up out of the land of Egypt, wee wot not what is become of him. Implying, that now they miſt him, they wanted the gods, who onely 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 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, as to a moſt ſacred Altar the oppreſſed doe flie, 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 needfull. 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 needfull to enquire what this Juſtice is of which wee ſpeak: It is taken, 1. Generally, for all vertue, it being an Adequation to the whole rule of Gods will, a complexion of all vertues, and ſo Chryſoſtome deſcibes it to be a full keeping of all the Commandements of God. 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 〈 in non-Latin alphabet 〉 , the vertue 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 Geometricall praportion, not a meer 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 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 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; It is a goodly built palace, ſupported upon ſeven pillars.

1. The firſt pillar hath inſcribed upon it 'ΕΥΣΕΒΕΙΑ, Religiouſneſſe.

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, Incorruptneſſe.

7. On the ſeaventh, ΣΩΦΡΟΣΥΝΗ, Sobrietie.

1.1. Pillar, Religion. The firſt pillar ſupporting the Palace of Juſtice is inſcribed 〈 in non-Latin alphabet 〉 , Godlineſſe, or Religiouſneſſe: Which is according to Jethro's advice to Moſes, Exod. 18.21. to chuſe men fearing God. And Jehoſhaphat excellently to his Judges, 2 Chron. 19.6, 7. Take heed what yee doe, for yee 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 doe it. Hee will eaſily be led from the courſe of Juſtice, whoſe heart departs from Gods fea • : There muſt be an awfulneſſe 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 〈 in non-Latin alphabet 〉 , 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. And accordingly God provided by a law, Levit. 19.15. Yee ſhall doe no unrighteouſneſſe in judgement, thou ſhalt not reſpect the perſon of the poor, nor honour the perſon of the mighty, but in righteouſneſſe ſhalt thou judge thy neighbour. 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. 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 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, when I cannot obtain of him what I requeſt. Hee replyed, Imò, quid mihi tuâ, ſi tuâ cauſâ aliquid inhoneſtè facturus ſum? I can want ſuch a friend, if for his ſake I muſt doe that which is not honeſt. Wee find an Oath in the ninth Novel of Juſtinians Inſtitutions, againſt addicting to either partie, and he that is in office, not onely ſwears, but layes himſelfe under a deep curſe in that caſe, Let mee have my part with Judas, and let the leproſie of Gehezi, and the trembling of Cain come upon mee.

3. 3. Pill. The rule of paſſions. The third pillar is called 〈 in non-Latin alphabet 〉 , An ordinate Rule of affections. 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: frowns or threats will byaſſe him. 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, but embraced with a Key, (the embleme of faithfulneſſe, 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 faithfull and juſt, and that no man is couragious but hee that alſo is honeſt.

4.4. Pill. Deliberation. The fourth pillar is called 〈 in non-Latin alphabet 〉 , Mature Deliberation. This Virgin-lady Juſtice hath not a giddy running haſte, but a ſober, matronlike grave pace; indeed ſhee delayes not unneceſſarily: Thoſe Judges deſerved the puniſhment which Theodorick inflicted on them, who having put off the ſuit of a poor widow divers yeers, but upon her petition to Theodorick, and his command to them, having diſpatched it in two dayes, when they came to him with expectation of thanks for their ſpeed, hee 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, &c. 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 hee ſaid, (Acts 25.16.) It is not the manner of the Romans to deliver any man to die, before that hee which is accuſed have the accuſers 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 Tragoedian in his Medea; Qui ſtatuit aliquid, parte inauditâ alterâ, aequum licet ſtatuerit, haud aequus fuit: That though a mans ſentence be right, yet hee 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 〈 in non-Latin alphabet 〉 , The love of Truth. This was alſo Jethro's advice, Exod. 18.21. to chuſe 〈 in non-Latin alphabet 〉 , 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 Axcopagitae, that hee that was to plead before them, was to plead 〈 in non-Latin alphabet 〉 , without either paſſion or preface, leſt the mindes of the Judges might be inflamed into an unjuſt indignation, or ſoftned into too much pity.

6. Pill. Incorruptneſſe. The ſixth pillar is 〈 in non-Latin alphabet 〉 , Incorruptneſſe, 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 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, and fuller of authority againſt the corruption of gifts, as that of Solomon, Prov. 15.27. Hee that is greedy of gain troubleth his own houſe: but hee 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, 〈 in non-Latin alphabet 〉 , Sobrietie; 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 publick exigents, will not give them leiſure to be intemperate.

This is the Palace of Juſtice thus ſupported: Acts of Juſtice. Let us onely 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 Common-wealth, before it changed into a Monarchy, grew illuſtrious this way, requiring a ſevere account according to the Lawes, and according to mens demerits, and giving prayſes, triumphs, and places of gain or truſt to well-deſervers. I finde all Law-books full of penalties, but little publiſhed concerning rewards: whether it be, 1. Becauſe good men are ſcarce: Or, 7. Becauſe States finde it more profitable and cheap, to reſtrain by fear, then encourage by reward, becauſe Vertue is it ſelfe a reward to the good and wiſe. 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, and rewards from Bounty. But both are neceſſary.

1.1. Puniſhments. There muſt be a zeal of juſtice againſt publick demerits. 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. 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 eyes of Juſtice as lovely and as pleaſant as they are, are yet red fierie eyes towards them that deſerve ill; 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; but the people from all parts of the Country, who have bin plundered, waſted, oppreſſed, doe, 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.

2.2. Rewards. Rewards are alſo to be thought on. Honour beſtowed upon unworthy men is made cheap and deſpiſed. When Flavius a free-man was without merit made an Aedile, the Patricians and Nobles caſt off their Enſignes 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 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, or ſeemed to have reaſon to fear them, ſo that the very baniſhment. of theſe men was to their honour. This cuſtome 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 politicall men, that weak and jealous Princes, and corrupt and ſuſpitious Times, cannot endure the luſtre of Reputation in others, which themſelves want. Hence Domitian ſought to ruine all that were brave and well eſteemed. 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 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 publike juſtice which we have deſcribed) is the foundation of the publike 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 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. As that other to be written over the Kings State, in the Houſe of Peers, Prov. 16.12. The Throne is eſtabliſhed by righteouſneſſe. 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 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: thou ſhalt be farre from oppreſſion, for thou ſhalt not fear: and from terrour, 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 hie hands from holding of bribes, that ſtoppeth his ears from hearing of bloud, and ſhutteth his eyes from ſeeing evill: 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 thy ſelf in Cedar? Did not thy father eate and drink, and doe judgement and juſtice, and then it was well with him? He judged the cauſe of the poor and needy, then 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 publike 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. This great God that rules the Nations, takes a ſpeciall care for them that are juſt: 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. 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 applyed, 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. Publike proſperity is nurſed up by peace, and peace is procured and preſerved by Juſtice: 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. Are there any aſſaults againſt the ſetled 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 lye open to danger? Juſtice doth ſurround us. Thou Lord wilt bleſſe the righteous (ſaith David, Pſal. 5.12.) with favour wilt thou compaſſe him as with a ſheild. Is there any thing that may annoy, likely to come in by the back dore? Juſtice alſo keeps that. 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. 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; for righteouſneſſe, but behold a cry. But that very Text doth intimate the ſafety of a State, where there is no oppreſſion, but judgment and righteouſneſſe, 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 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. This is it that ſteales the hearts of men. 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, and I would doe him Juſtice! 2 Sam. 15.4. And it is ſaid in the ſixth verſe, So Abſalom 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 droſſe, and taken away all the tinne; 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. 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 righteouſneſſe ſhall be peace, and the effect of righteouſneſſe quietneſſe and aſſurance for ever. And my people ſhall dwell in a peaceable habitation, and in ſure dwellings, and in quiet reſting places: when it ſhal hayle, coming down on the forreſt; 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 publike ſecurity. Abraham knew that it was farre 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, 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. But God doth, in the caſe of Jeruſalem, even to one, Jer. 5.1. See, if yee 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 ruines 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 publike proſperity, and makes a State vile and weak. 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; 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. 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 ſeverall wayes: as a mixt body alſo made up of lead, tin, ſilver, &c. 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 mixt body, when it is melted, and the bands looſened, it is loſt: the members of it are made unſerviceable and to one another a burthen: All this disorder is brought in by injuſtice. Nothing ruines a people ſooner. 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, 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: where the water is poyſonous, the air infectious: 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, 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 this confuſed building cannot ſtand. Such a ſtructure weighs down it ſelf; 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 divelliſh wiſdom, that I may borrow a Character from the Apoſtle James, which is this: That a man ſhould doe 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 ruine all the world beſides. 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. 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 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: 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. And that memorable ſentence of Solomons, 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 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. 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, 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, and taking pleaſure with his eyes now almoſt ſetled by death to behold it, with his trembling weak arme 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 revengfull 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 remembred inſtead of many, Jam. 2.13. He ſhall have judgment without mercy, that hath ſhewed 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 wiſdome 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 beleeve, that reſpect to eternity is the greateſt wiſdome, need not be informed of the unſoundneſſe of this bottom. And being unwilling to detain you any longer upon ſuch an heap, for as it is not ſafe to walk among ruines, 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.

Ʋſe. 3. The Application. Honourable and beloved, I have preſented Juſtice to you, a Virgin Princeſſe, but in a plain dreſſe 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 hand-maids of her family, and I have ſet by her the unpleaſing and unſightly face of Injurie or Violence, as a ſpot to commend her whiteneſſe; I have no deſigne upon the point, but this one to perſwade you to love her. Juſtice, Juſtice ſhalt thou follow, &c. Let me ſpeak to this.

1.1. A generall exhortation to Juſtice. In generall, in the words of the Prophet, Hoſ. 10.12. Sowe to your ſelves in righteouſneſſe, 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 cryed, the fatherleſſe, and him that had none to help him; he cauſed the widowes heart to ſing for joy; He put on righteouſneſſe, and it clothed him, and his judgment 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 brake the jawes of the wicked, and pluket the ſpoyl out of his teeth. 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. Beſides his great equity and condeſcenſion mentioned, verſ. 14, 15, 16, 17, 18. Write after ſuch faire 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 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; and though they had power, yet they would goe no farther then justly they might goe. 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, but that hee thought not fit to deliver himſelfe publickly: The City appointed Aristides, a man in whom they might repoſe the greateſt truſt, to heare him, and as hee ſhould think fit, to give an account of it: 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. I need not make application of theſe Stories to ſuch wiſe men. In ſtead of enlarging this generall Exhortation, let mee pray, and let us together pray in the words of the Prophet, Iſa. 45.8. Drop down, yee heavens from above, and let the skies powr downs righteouſneſſe, 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 iuſt to God. 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: 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 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: there is a generation of ill-affected 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 joyes.

3. 3. To be juſt to the Commonwealth. 1. In preſerving the liberty. Be juſt to the Common-wealth:

1. Preſerve the publick Liberty (the inheritance of the people of the Land) ſo farre as honeſtly you may. Your Anceſtours, who ſate under that roof where you daily ſit, purchaſed the Magna Charta, and you preſerve their memory with honour: We owe to your Time The Petition of Right, and divers other Relaxations, and for them Poſterity will honour your memory.

2. 2. In preferring the publick intereſſe. Preferre the publick Intereſſe: Be willing to be rather nothing in reputation, then that the Nation ſhould loſe hers. 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; hee anſwered, Si impetramus, publicè Sin minùs, privatim. If wee obtaine, wee were ſent; if otherwiſe, we onely came. Let mee add, Build up the houſe of the Kingdome, rather then ciele your owne: Set up no private houſes upon the Common waſte: Hearken not to the inticements of opportunity to doe wrong. 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; 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, then to yeeld them the benefit of juſt adminiſtrations. Nothing good can bee expected from a man that is onely good to himſelf.

3.3. In ſecuring the future peace. Be carefull of the ſucceeding times, to ſecure the peace of them. Admit them not to trust, who have betrayed the Publick trust: Put not the Common-wealth into their hands, who have deceived or oppreſt it. Suffer mee to apply my ſelf (as I am wont) by a Storie: 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. Ah, what times are theſe? What doe I ſee? Arabinus not onely lives, but ſits in Senate alſo. Through a juſt indignation hee 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 deſignes of ſuch as are enemies to the honour and ſucceſſe of your preſent Councels. 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.

2. 2. To the honeſt party. 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. 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 wee find in Plato, in his ſixth Book De Legibus: No man that ſerves the Publick, 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 publick Inſtruments and Scripts, and think it enough onely 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 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: ſee alſo in the ſame place the reward of his integrity. Hee was ſo reſpected, that when hee 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 witneſſe to him: (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, and waited, and kept ſilence at his Councell: After his words they ſpake 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 yee ſhall be kept ſafe from attempts. The righteous may be as bold as a Lion: Hee needs not fear any thing, that fears onely to be corrupt. Some men talk of the Conſtellations, and what the Heavens threaten; But the Starres are no enemies to just men. 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, and as the Aſtrologers would perſwade him, threatned ſome evill to him,) The word was, Integer vitae, ſceleríſque purus: Implying, that hee 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 quick-ſighted providence to have a ſincere eye to God. 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. 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. 'Tis much better to have but one eye, ſo it be to heaven, in a ſincere reſpect to juſtice, then two of the beſt and ſharpeſt eyes of corrupt and worldly policie.

3. 3. Juſtice better then a Thankſgiving. Let mee take another Motive from the day, a Day of Thanksgiving: Wee are met together to offer our praiſes unto God, 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 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, 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, and I will not ſmell (ſpeaking of the Sacrifices that were offered) in your ſolemn Aſſemblies. Though yee 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 mee the noyſe of thy ſongs: For I will not hear the melody of thy viols. But let judgement run down (or roul) as waters, and righteouſneſſe 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 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. 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 vowes. 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, before he went, the King his Maſter required him to ſet down and leave ſome advices of Government behind him: hee being unwilling, and out of his modeſt opinion of himſelfe declining it, the King would not be denied, but left with him pen and ink, and a ſheet of paper: 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, and delivered it to the King; meaning, that the beſt councell hee could give, was, that hee 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 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,

1. To your Covenant, in which yee are ſolemnly ingaged.

2. To the publick intereſſe, 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 partie 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 poſſeſſe and inherit your good land.

3. You ſhall rejoyce in the firm and pleaſant amity of your neighbour Kingdome.

4. Your enemies ſhall lie unto you, and lick the duſt.

5. Rome ſhall ſhake, and that Antichriſt ſhall become a trembling prophet to himſelfe of his own approaching ruine. Juſtice, Juſtice ſhalt thou follow, that thou mayeſt live, and inherit the Land, &c.