Text. THe ancient Jews (saith the Tal­mud) testifie, that there were three Crowns that made Is­rael renowned, the Crowne of the Law, the Crown of the King, and the Crown of the Priest; and of these [Page 8] three Crowns, say they, that of the Law was most glorious: To say no­thing of other Crowns, which are Noli metangerees; it is no small com­fort to us to see the Law weare its Crown again; there is an unavoida­ble interruption and silence of Law, (inter strepitum armorum) when the beat of the Drum drowns the voice of the Cryer; where the Sword is ram­pant, Laws are dormant, and errours and licentiousnesse are passant; yet it is our comfort, that now again we see judgement runne down our streets like wa­ter, and righteousnesse as a mighty stream.

The Magistracy and the Ministerie are like Rachel and Leah, which two do build the house of the Lord, and their administrations should not in­terfeer, but mutually accord and lend strength each to other; Verbum infor­mans, & virga reformans, The informing Word, and the reforming Sword suite Weemes Synagog. pag. 170. Amos 5. very well together. Jewish antiquitie tells us, that though the inferiour Courts of Justice sat in the Gates of [Page 9] their Cities, yet the great Sannedrim sat in Atri [...] Templi, near the Porch of the Temple, in a place called Gazith, The Pavement. We are not so presum­ptuous as to thrust our Oar into your Boat, or put the least of our fingers in­to your affairs of state, out of the sphear of our Callings; yet the Lamps of the Temple may give light to the House of Judgement: and though I do not doubt, but that, though neither I nor any other had spoken at this time, yet your affairs would bee both regurall and honourable, yet your speed will not be worsif your Chariot▪ Wheels be axelled or Oyled, for a whet, is no let.

Apology. Expect not that I should lay the Cockatrice Egges of Sychophatrie in in your ears, it is the misery of great­nesse, that they see their faces often­est in slattering-glasses; flatterie is but the Ape of friendship, and hath everie thing of a friend, but a discreet re­proof.

If this Text be sharper Steeled then [Page 10] some would, and speak out more then some would hear, or have heard, (for I would not muzzle its mouth) I hope you are wiser then to thinke every word of advice a stain to your Autho­ritie: I know none so great but God may have leave to speake to Ezra 5. 1. him; I come not to weaken your hands▪ but to strengthen them to righ­teousnesse. It is not my intention to cast the least spott upon any mans face, I know who hath said, Thou shalt Exod. 22. 27. not speak evill of the Ruler of thy people; my heart and tongue doth honour your persons and places; I had rather goe backward and cover a bewayled nakednesse. I know, as Micha saith▪ my Mich. 2. 7, words shall bee good to them that walk uprightly, it will be the comfort of the faithfull, when his wayes shall be laid to this Rule, and his righte­ousnesse to this Plummet, and shall finde his soule answer to this Text as face to face in a glasse, with a spiritual Eccho, Lo I come to do thy, will, O▪ Lord.

I would not bee so unfaithfull to God, as to be frighted unto a mealy­mouth'd [Page 11] basenesse, I have not been a Courtier to complement with men in the things of God; seria seriò, in weighty things we must deal in ear­nest; neither would I be so injurious to man, as to cast any dis-respect on them who are beyond my suspition, much more my accusation: but if in such a numerous multitude, my tongue shall finde out any that doth but cut off the lap of justice, I will say with Bernard, [Correctio est attractio, non detractio] A seasonable advice is the part of a friend, not of an aceuser.

Depend∣ance. This Scripture is the Star, whose alti­tude I mean at this time to take, whose motion I hope you Wisemen, as those of the East, will follow, and whose in­fluence I desire may run with a conti­nued thred thorow all your admini­strations, & I pray God it may arise in your hearts with healing under its Wings.

The dependance of the Text is thus, For the many sins of Israel and Judah, especially these two divorcing [Page 12] fins of Idolatrie and Oppression, in which they had forfeited the trust of their Espousals, the jealous God had cast them out of his presence, as out of a Sling, spread them abroad to the Zach. 2. 6. four winds of heaven, had given them up to 70 years captivitie in Babylon. The Chaldeans had been as Horns to scatter Israel and Judah, but after the fulfilling of the dayes wherein they had suffered adversitie, God (that will not chide for ever, nor keep his indig­nation Psa. 103. 6. for evermore) stirred up the Persian Monarchs to be Carpenters to Zach. 1. 21. break these Horns; and hee that ru­leth in the kingdoms of men, and gi­veth them to whomsoever he pleaseth, gave to the Medes and Persians the Conquest of Babylon; and that God that ruleth the Spirit of Princes as the Rivers of waters, inclined the hearts of the Persian Monarchs to give Israel leave to return to their God and their Countrey; so that the daughter of Zion was to be delivered out of Baby­lon as out of a pit in which no water [Page 13] is: And because the people that had now feathered their nests, were slow enough to return, God sends Haggai and Zacharie to summon them to re­turn, to edifie the Temple, and re-esta­blish his pure worship, and that by a Proclamation to excite their dulnesse, Zachar. 2. 6. Ho, ho, come forth, and flee from the land of the North, saith the Lord, deliver thy self, O Zion, that dwellest with the daughter of Babylon. Like that of Micha 2. 10. Arise and depart, for this is not your rest, it is polluted. This Hag­gai doth in plain words, Zacharie in mysticall Visions, Sic ludit nobiscum Spiritus Sanctus. And now being re­turned, he shews them here, one means of their re-establishing, that they might be moved no more, he pre­scribes to them this analeptick in their neutralitate convalescentiae, as a principall meanes to repair their breaches, and restore them a path to dwell in, to glew again their broken staffs of bands & beautie, These are the things ye shall do, &c. So that the Text [Page 14] may be called The Balme of Giliad for Israels recovery.

Thus I have brought you to the Text, the God of power and profit bring it unto you.

Analysis. There are two parts of Chirurge­rie, Synthesis and D [...]a [...]resis, the compo­ser of things disunited, and the divi­sion of things conjoyned: The King­dom hath long enough smarted un­der divisions, I could wish there were no more; the Text and the times re­quire rather composure, I will not therefore crumble my Text into fyllabicall Atomes, least I should ver­borum minut is rerum pondera frangere, least it should befall my Text as it doth some Aromaticall druggs of thin and aëreall substance, by over fine pouthering, and over exact searching▪ lose of their spirits.

Well is the Commonwealth com­pared to a musicall Instrument, and the Text sutes not ill with our pre­sent condition, and this present occa­sion; for here is the tuning of three [Page 15] principall strings in your present im­ployment, the Tongue, the Hand, the Heart; the Tongue, Speak the truth, &c. the Hand, Execute the judgment of truth and peace in the gate; the Heart, And let none of you imagine evill in your Heart, &c. and all this armed with Gods an­tipathy, For all these things do I hate, saith the Lord. So that this Text like a well made Picture, doth eye all on the Theater of this intended administrati­on, and like John Baptist, stands at the River of Jord [...]n, to answer every one according to his station.

If the Tertullian Oratours and fidu­ciall Witnesses shall come and say, What shall we do? the answer is ready, Speak the truth, &c. declare the truth, witnesse the truth, plead the truth. If the Honourable Judges, and the infe­riour Jurers shall say, And what shall wee doe? the same Oracle gives the an­swer, Execute the judgement of truth and peace. If the wrangling contentio­ners (under whose multitude the Bar & judgements seat doth groan, that they [Page 16] might even break the Axletree of Ju­stice, were it not made of good, wood, and whose Supernumeraries stand need of disbanding, as well as the Ar­my) would hear their portion, it is at hand, I would it were also at the heart, Imagine no evill in your heart, &c.

And least the errours in any of these should seem of no weight, it is enforced with an argument cloathed in fire, All these are things which I hate, faith the Lord.

Explica∣tion. But to draw the Curtain from be­fore this picture, that you may view it, and it may view you.

These things shall ye do, not say, like some Mills, that clacke much, and grinde little: never was there a more seasonable word. The Laws speake as much, as well as ever, but I know not how it comes to passe, the hand of execution is withered. Andracles said of the Athenian laws, that there need­ed one to mend all; mending is a­bove my cognizance; but this I am [Page 17] sure of, we stand need of another Law to put all the rest in execution: the sword of the Magistrate should not be like that of Goliahs, wrapped in a cloth and laid up behinde the Ephod; nor Magistrates themselves like George on horsback, (the embleme onely of a Magistrate, as Christopher of a Mini­ster) his hand armed, but never stri­king a stroke, God expects doing; up, and be doing, and the Lord be with you.

These things, not some, but all; for, as Chrisostome well observed, neither in musick nor justice the striking of one string maketh harmony: God expects ye should execute all the decrees of righteousnesse.

Speak the truth, not lies; a lie is a Monster begot by the Devill on a wic­ked heart, and if the speaker of lies, much more the swearer of lies, as the very succubus of the Devill. It was the old Proverb, Christianus est, non menti­etur, He is a Christian, and therefore will not lie: I would it were true in these dayes.

[Page 18] Every one to his neighbour: let me not straighten this word from its uni­versalitie, every Informer, every Wit­nesse, every Pleader speake the truth, let your Bills and declarations speake the truth; if there were an index expur­gatorius to passe on them, they would not swell to such voluminous and lying aggravations Witnesses, speake you the truth. The Cretians were pro­verbially noted for great lyars, and no wonder. for amongst other lies, they said, That the great god Jupiter was dead. I wish we had no Cretians a­mongstus, that esteem swearing but a blowing on a book, Linguas habent ju­rutas, mentes injuratas; that swear lies as desperately as if God were dead, and conscience hanged? What a shame it is, that men will call God to witnesse that, which they would bee afraid to call their neighbour for?

Lawyers, plead the truth, I am no enemy to your honourable rewards, answerable to your birth, breeding, place and pains; but let not the ordi­nary [Page 19] accusation be true, That you care not what your Cause be, so your Fee be good. S. Isodor was wont to say, That he who [ sua suaviloquentia adornat mendacium, in aureo vasculovenenum miscet] by guilded cloquence adorneth a rotten lie, he doth but mixe poyson in a golden Cup: or as Dio­gines said of a beautifull man that spake filthily, Draws a Leaden Dagger out of a Silken Sheath. I honour that man whose tongue is loosed, not by the largenesse of the Fee, but by the justnesse of the Cause; and to whom, not the smalnesse of a starved Fee, but the conscience of the badnesse of his Cause maketh his tongue cleave to the roof of his mouth. Both God and my Text abhors to see the worst causes often clothed with most boldnes and verbosity, because it comes in a vesture of Gold. Imitate therefore that brave Lawyer Papinian, in ripening good Causes, and rejecting bad. Prov. 12. 19. The lip of truth shall be established, but a lying tongue is but for a moment.

Execute the judgement, not decree [Page 20] them onely. We have many good Decrees of justice formed in the Womb, but they are not executed (ex­cept it be in the worst sense) like E­phraim, they stay too long in the place of the breaking forth of children. Our Zarah of Peace and Truth hath beene long agoe ready to be delivered, and had the red thred of our joyfull hopes upon it; but I know not how they are shrunk back again into the womb, and I pray God that a Pharez, a breach in our truth and our Peace be not the first-borne of our long travellings in Birth; but I hope better things: you are the Midwife of the Parliaments conceptions, what they have wisely decreed, doe you magnanimously ex­ecute.

Of Truth and Peace, the two Twinns of God; let them be separated from under Heaven that would divide be­tween these two Sisters, either to take Truth from Peace, or Peace from Truth; whom God hath conjoyned let no man separate: these are the [Page 21] two Nails on which the Vessels of the Temple hang, the two Poles of the Republique, the two shoulders of At­las that bear up our little World, the two Pillers of the Temple Jachin and B [...]az, the two Supporters of the Throne of Government, the two white Kine that carry the Ark of God to its resting place; these two strengthen the stakes and lengthens the Coards of God Tabernacle, like the two sold­ing doors of the Temple, I wish they may be ever [ se invicem tenentia] even folded together: I wish a firme mar­riage betweene these two as long as Sun and Moon endureth, and let him be Anathema that forbidds the Banes; as they are both in my Text, so I wish they were both written in every mans heart, Zacharie 8. 19. Therefore love the Truth and Peace.

But observe the order, Truth and Peace, Truth before Peace; both Si­sters, like Leah and Rachel, but the yonger must serve the elder: many would marry the beautifull Rachel of [Page 22] Peace, but cares not for blear-eyed Truth; a peaceable civill Govern­ment is the Roofe and Rasters of the House, but Religion and Truth are the Pillars and Posts. Truth hath here the front, I wish it had had so in all our Designes, I wish that the building of the Hoose of the Lord had at least gone on [ pari passu] with the building of the House of the Kingdom, or our own Houses; but it is according to the Proverb, Primum in intentione ulti­mum executione; if there had been a readier passage to the establishment of Truth, our Peace would not have stood on such uncertainties.

But perchance the Word hath trans­ported me beyond the limits of its sence, there is a double judgement of Truth, [ jus coeli, jus fori] A spirituall, a politicall Truth; the first stands in the symmetrie of our Religion with the golden Standard and Beame of the Sanctuary, the Word of God; the o­ther in a conformitie of the wayes of justice with the sence of the Lawes of [Page 23] a Kingdom: I do not think the Pro­phet excluded the former, for they were to build the Temple as well as the walls of Hierusalem, yet in this place, by the thred of it, I thinke politicall truth is principally meant; this also must be executed, for oppres­sion and injustice are the Horsleeches Daughter, that both suck blood, and brings blood.

And let none of you imagine evill in your heart: here is the heart as well as the tongue tyed to the good behavi­our. Prov. 4. 23. Keepe the Heart with all diligence, for thereout are the issues of life; this is the very focus where the calenture of contention is bred, the Fornace where all the flames of wran­glings are kindled; if Hell-fire were quenced in the Heart, there would not be so many sparks of it at the Barre. What a pitie it is, to see so much spent as would make a livelihood for a wi­dow, or a portion for the Fatherlesse, upon some two—penny trespasse, for the wantonnesse of a mans Horse, or [Page 24] the weaknesse of his Halter.

Love no false oath: a false oath is that which wants any of the ingredients mentioned Jerem. 4. 2. Truth, Judge­ment and Righteousnesse; truly, for the matter, considerately for the manner, justly and righteously for the end and performance: Love it not, hate the false Oath as well as the false person; if this were so there would not be such buying, such selling, such borrowing, and such lending of oaths.

For all these do I hate, &c. God is the God of truth and justice, and hates all that is contrary to himself; it will not onely bring the hatred of good men, but the hatred of God; and if the Hea­vens fall on a Worm it must needs bee crushed.

I have now shaken the Tree, let us gather the fruit, and let me draw all the light of this Text into one point, as boyes with a Burning-glasse, that all its Beames concentrated unto the [...]onus and angle of one observation, it may set your hearts on fire in executi­on [Page 25] of what is here commanded. The Point is thus: The right administration of Truth and Peace, is a maine help to the right flourishing, and the due recover­ing of a languishing Church and Common­wealth. It would require the hand of a master of assemblies to sharpen this Goad, and to fasten this Nail, but ac­cording to my measure let me first ex­plane it a little.

The right administration, &c. that is, when every one according to their of­fice lifts up pure hands to God and the Law.

Of Truth, first, spirituall, not an in­tollerable toleration of all errour. Proverb. 24. 3. Through wisdom a house is built, and through understanding it is e­stablished; and the Lord tells Heze­kiah, Esa. 33. 16. That wisdom and knowledge shall be the stabilitie of his times, his strength and salvation, and the fear of the Lord his treasure. Machevell could say, The way to con­quer a Kingdom, is to lay the reins on every ones neck; if wee prove false­hearted [Page 26] to Gods truth, the Lord may prove slow-handed to our Peace.

Secondly, politicall; Solon being asked when a Commonwealth most flourished, answered, when the people obey the Magistrates, and the Magi­strates obey the Law; and one wiser than he, said, Proverb. 14. 34. Righte­ousnesse exalteth a Nation, but sin is a re­proach to any people. Then is a Com­monwealth in its solstice, when righ­teousnesse and peace kisse each other, and it serves also for its recovery; Phi­nehas executed judgement, and the Plague stayed, Psal, 106. 30.

And peace. There is a deserved ho­nour due to them that have beene faithfull in administration of war, but as peace is the end, so it should be the aime of war: peace is a mother bles­sing that hath all other in its wombe, and blessings are on the head of peace makers, for they shall be called the Children of God: they are but [...] of blood, that like flesh-flies would keep the soar perpetually green, that [Page 27] they might feed themselves on our distempers. After the long use of the weapon-salve, God grant us the heal­ing Balsom of a firm and well-groun­ded peace, that there may be no more leading into captivitie, no more com­plaining in our streets, Psal. 144. 14.

A principall means of the right flourish­ing and due recovering. This will prove both a Prophylactick and an Analep­tick, both to preserve us in neutralitate deridentiae, and to recover us in our neu­tralitate convalescentiae, as Physicians speak: This will give us a Lamp in Hierusalem, and fasten us a nail in a sure place. 1 King. 15. 4. & 22. 23.

Of the Church and Commonwealth; I put them both together, the Common­wealth is the Inne of the Church: these two are like Hyppocrates his Twinns, they both live and die, lan­guish and recover together. On the contrary, the male-administration of these two is both Legis, Regis, or Gregis excididum, the leveller of all our glo­ry and greatnesse, what unhedg­ed, [Page 28] untowred, unpressed, unclouded the Vineyard of the Lord, Esa. 5? it was these sour grapes that set Gods teeth on edge, For the vincyard of the Lord of Host is the house of Israel, and the men of Judah are his pleasant plant; he looked for judgement, but behold oppression, for righ­teousnesse, but behold a crie: therefore said Augustine, Civitatis eversio non est murorum, sed morum casus; It is not the weaknesse of our wals, but the wilful­nesse in sinning, especially against truth and peace that will be our over­throw: for as the voyce is storied to speak to Phocas the Emperour, Were our walls towred to heaven, the sinne that is within will destroy all.

In the mouth of two witnesses only let this truth stand, and let the wisest Statesman that ever was, who had more Kings-craft then ever any be­fore or since, bee the foreman to bring in the verdit; Salomon, Prov. 29. 4. The King by judgement establisheth a land, but he that receiveth gifts over­throweth it, Establisheth it: as the Vine [Page 39] said to the Marble Pyramid about which it grew, so may the Common­wealth to justice, [ Testante virebo] If thou stand I shall florish; and hee doth not say, The unjust overthroweth it, but he that receiveth gifts, a man of oblations, as in the Originall, because most of the Wheels of unjustice move on this Axeltree.

And for the recovery, see Amos 5. 15. Hate the evill, love the good, establish judgement in the gate, it may be the Lord will be gracious to the remnant of Joseph.

As every Word of God, so this is profitable to inform, rebuke, instrnct. First, it informs us who are the rui­ners of a Commonwealth, that bore the Ship they sail in, that demolish the house they dwell in, that lop the tree they stand under, that undermine the wall they lean on, that breake the staff that supports them, to say no­thing at this time of other sinners, they are the unfaithfull of the Land. Prover. 25. 5. Take away the wicked from before the King, and the Throne shall bee [Page 30] established in righteonsnesse.

Secondly, it informes us who are the Stakes in our Hedge, the pillars of our house, the Pilots of our ship, the faithfull in the Land, faithfull to God, to the Law, to their Trust, faithfull Magistrates as well as faithfull Mini­sters are the Horsmen and the Chari­ots of Israel.

Secondly, this point sharpeneth its eyes, and spits fire in the faces of two sorts of people.

First, the wrongers of Truth, and secondly the wrongers of Peace.

And first, the wrongers of spirituall truth: For Zions sake I will not hold my peace, and for Hierusalems sake I will not be silent; this is a lamentation, and shall be a lamentation with me, that the heritage of the Lord is become a­speckled Bird, no Leopard so full of spots as wee of damnable Heresies. How is the faithfull Citie become a Har­lot in strange attire? how is our wine mix­ed with water, our silver mixed with drosse, our Gold become Copper, and Tin [...], [Page 31] and Lead? Who shall give me water to my eyes, to bewail that England is be­come the wagging of the head, and the pointing with the finger, the grief of the godly and orthodox, the scorne and reproach of the Popish and pro­phane, and the shame of our neigh­bour Churches: O that it might not be told in Gath, nor published in the street of Askalon, least the daughter of the uncircumcised rejoyce. There be that take away our Scripture, our Baptism, our Law, our Gospel, our Ministers, our Christ, and yet aske us what we ayle? Wee have escaped the Bear, and overcome the Lyon, and shall we be consumed with the Moath? To these I say no more but this, It cannot bee but that offences will come, but we to them by whom they come. Matth. 18. 7.

Secondly, the wrongers of poltick truth and justice, Jus fori, and these are of three sorts, I wish I could say, Triasunt omnia.

First, the sellers of Justice for fear, [Page 32] or flatterie, or friendship, or gifts, for there are more sorts of Bribery then one; there is fear-bribery, friendship­bribery, honour-bribery, sin-bribery, and gift-bribery; if I thought there were any such here, I would tell them that whatever the price is, the penny­worth will be dear, when their soule shall feel the sting, and lie under the scalding drops of vengeance, which is in my Text, All those do I hate, &c. sed Cynthius aurem vellit. But somebody puls me by the sleeve, and saith, enough of that.

Secondly, wresters of Justice, who make the Law a Nose of Wax, to bee set to the right or wrong side, accord­ing to their partiall affections, that purposely shuffle plainnesse into diffi­culties, and raise such dust that the Pearl of Truth may not come to the right owner; that are wittie to finde one tricke or other to tripp up justice, that righteousnesse cannot stand, and equi­tie cannot enter, Esa. 59. 14.

Thirdly, the delayers of Truth, who [Page 33] set men forward and backward, as their men on Chesse-boord. O! how many remoraes hath the ship of Ju­stice? It may be called the delay, ra­ther than the speed; a motion this Terme, an Order next, and then a a Writ of Errour unravels all again. Jethro, Exod. 18. 14. was not well plea­sed to see Causes hang from morning to evening, but what would he have said if he had seen ours depend from Tearm to Tearm, Terminos sine termi­no, from year to year, yea Saboaths of years, that sometime Justice doth but bring forth as the Elephant, once in ten years. I know the Intricacie of some Causes, requires more delibe­ration, the deeper the well, the longer of drawing: But what shame and pi­tie it is to see the plainest causes used as deceitfull Chirurgions deale with soar legs, held long in hand, not for the difficultie of the Cure, but the ad­vance of its gain▪ so that the shortest plea is a plea of endurance, and a [...] at law out-lasts the best Buffe: to see [Page 34] the oppressed runne from Tearm to Tearm untill the webb of his Cause be growne so long that hee hath no weft left to make it up; like the sheep that runns to the thicket, but comes off with scarce any wooll on her back; and though their Suits begin not, yet they are [...]e to end in forma pauperis. What is the turning of Justice into Wormwood, Amos 5. 6. and the turn­ing of righteousnesse into Gall and Hemlock, Amos 6. 12. if this be not it? Quando major est expensarum sumptus quam sententiae fructus; when a man may buy beggery cheaper at home than he can buy justice at Westminster, as if the Law had been made to undo men rather than relieve them, that be­fore a mans sentence come, either his dayes are done, or his estate undone. It would move a heart like a nether Milstone to see and hear the sighs and groans of some distressed families, that hath to deale with oppressing greatnesse at the end of fruitlesse and sumlesse Tearmes, that how many [Page 35] Tearms soever they passe, they never have a Hilarie Tearm. Themistocles was so wearied with the Law that he protested that if there were two wayes shewed him, one to the Barr, another to Hell, he would chuse that to Hell rather; I suppose in this he overspake himself. but this I am sure of, there are many so discouraged, from seeking the face of the Ruler, that they had rather sit down under three injuries, than require satisfaction for one, the remedy being worse than the disease. To these I say no more but this, Hee that in this kinde hideth his face from the crie of the poore, hee also shall crie and not be heard, Prov. 21. 13.

II. Wrongers of peace. Secondly, this Point speaks to the wrongers of peace, and they are of two sorts.

I. Peace­haters. 1. Peace-haters, like Toads full of poyson, that are ready to burst with envy, because God hath given us rest round about, in whose hearts the fire of malignitie boile has much as ever, and whose hearts murder the Parlia­ment [Page 36] every day, though their hands be bound. How many be there that de­sire, wish for, long for, (if not lust for) a new breach, watching for our halt­ing, hoping still upon their rotten grounds, to see the day that Josephs Coat shall be again tumbled in blood, and the Kingdom set on a new flame, that they may scramble in the smoak, either for their advantage, or their malicious revenge? To these I say, if the lovers of Zions peace shall pro­sper, the haters of it shall be confoun­ded; when God shall make Hierusalem Zach. 12. 3. a burdensome stone, all that lift at it shall be broken in pieces, Zach. 12. 3.

2. The underminers of our peace, 2. Peace un­derminers. [...]. The Schisma­tick. and these are also of two sorts:

First, the Shismatick, rending the Seamlesse Coat of Christ, that will hazard the tearing of all up by the roots again, rather than their Plants, though never of Gods planting, shall want setting and watering. Did I see in them that are contrary-minded a modest humilitie, reserving their [Page 37] mindes to themselves, and impartial­ly studying for satisfaction, I should esteem more moderately of them, and hope that after they had wearied themselves in seeking the door, and run themselves into a losse, they might be again led to the fold, where Christ feedeth at noon-day: but when I see many to be such agitators in seducing (for set Heresie as well as beggery on horsback and it will ride) I can quar­ter them no where but amongst the enemies of peace, and hinderers of the flourishing of this Kingdom: State-bu­sines is not meat for Mowers, but, if I have any foresight in me, if arbitrary Prerogative was a rod, arbitrary Re­ligion and libertie will be a scorpion; if the one slew its thousands, the other will slay its ten thousands, if not in body, yet in soul; for the Apostle calls 2 Pet. 2. 1. Heresies damnable; and surely some of these errours (that look as contrary one to another, as Samsons Foxes, but that they agree in their Tails to carry the firebrand) must be Heresies, except we wil agree with that monster of He­ticks [Page 38] Carpo [...]rates, that held that there was nothing true or false, good or e­vill in themselves, but according one­ly to the opinion of man; so that whatsoever a man fancied, that was lawfull, how false or bad so even. They that make our Sunn as sack­cloth, cannot but endanger, at least, to make our Moone to bee turned into blood.

The second underminers of our peace, are the prophane; Is it peace o [...] shall it be peace, cries every pro­phane Varlet, that is every day wa­ging war with heaven, as Jehu said to Joram, What peace can there be as 2 Kin. 9. 22 long as Whoredoms, and witchcrafs are so many; as long as there is so much gluttony and drunkennesse▪ chambering and wantonnesse, strife and envying, and, which grieves me most, even amongst them that have covenanted otherwise solemnly to God? When I looked upon a great many of this nation entring into a solemn League, Oath and Covenant [Page 39] of Salt, for puritie of Doctrine and puritie of life, to me it was like Noahs Rain-bow, a signe from God that hee would no more destroy us, as the Paschall blood on our door posts, a Seal that God would not let the destroyer enter; but when I see the Covenant, even in this point, made but an old Almanack, but that I know God doth many things for his own Names sake, I should prog­nosticate that God would revenge the quarrell of his Covenant, with more fury powred out than ever. Had I Stentors voice, or could my tongue reach to every such in the Kingdom, I would tell them they are the trou­blers, the murderers of England, that are thrusting her head againe under water, that she might be no more a Nation.

Vse of in∣struction. But yet to come nearer home, there are here the Magistrates of the King­dom, of the Countrey, and of the Ci­tie, and it is probable I may never have such an auditory again, there­fore let me ask you, Would you see [Page 40] the recovery, glory and well-fa [...]re o [...] this Commonwealth? would you see this Nation, (which, if your Sunn will goe but a few degrees backward, you saw a Golgotha, an Aceldama, a field of Blood and Skuls) rejoyce againe and Isa. 35. 1. blossome as a Rose; our withered O­live to grow green, and fear no more the year of drought? would you see this shattered Kingdome made the praise of the whole earth, this little Isa. 67. 7. and 2. 2. Hill advanced above all hills, that the people might flow unto it; that every one might take hold of the skirt of an Zach. 8. 23 Englishman, and say, Wee will bee called by thy name, for the Lord is with you? Would ye see our breaches repaired, and our borded enlarged, and Zion to shine forth in perfect Deut. 11. 20. Iob 29. 3. Iob 29. 6. beautie? Would ye have the Candle of the Lord to shine on our head, our steps washed with Butter, and the Rocks to powre out rivers of Oyle? Would ye lie down in green pastures, Psa. 23. 3. and none to make you afraid? would ye have her that hathlyen amongst Psa. 98. 13. [Page 41] the Pots, have the wings of a Dove that is covered with silver, and her fea­thers as gold? Would ye have bles­sings on the head of Joseph, and to rest on the top of the head of him that was Deut. 33. 16. separated from his brethren? Would yee have the Island compassed about Ps. 32. 10. with mercies, as it is with water? Would ye bee built and not pulled Ier. 24. 6. down, planted and not plucked up? would ye be as a defenced Citie, an Eze 28. 13 iron Pillar, a brasen wall, the garden of God, where every precious stone may be your covering? O thou af­flicted, Eze. 54. 11 tossed with tempests and not comforted? Wouldst thou have thy stones laid with faire colours, thy foundation with Saphire, thy win­dows made of Agate, thy gates of Carbuncle, and all thy border preci­ous stones? hee that would not have these things, let him be as Admah and Zeboim, as the dung of Endar; let his name be written in the dust, or in the Gadarens Swine-Coat. If ye would then take home this councell of the [Page 42] Prophet, let me unbutten your Velvet Coats, and unloose your Scarlet robes, that I may anoint this Balsome on the region of your hearts, Execute the judgment, &c.

I look upon you as upon edged Pi­ctures, one way I see you as gods, and on the other side I see you as men, but a little higher dust: let me awhile lay aside your greatnesse, and deals with your goodnesse, if there be any love to God, any bowels of com­passion to our distressed mother, any respect to a languishing Common­wealth, thinke on these things: God hath after a sort put the welfare of England in your hands, you are eyes to the blind, ears to the deaf, tongues to the dumb, supporters to the weak, shelters to the oppressed; you are as Constantine said of himself, Bishops without the Church, as Ministers are within, imploy your greatnesse for God, for the Common-wealth; ad­vance Truth and Peace, Truth will make you free, and Peace will make you great.

[Page 43]First, advance spirituall truth, you I. 1 Tim. 2. 2 are to see that we lead a godly life, as well as a quiet, honour the Gospell with your greatnesse, else how will you be provided to answer God when hee shall call for an account of your Stewardship, and shall say, For all the blessings I have heaped upon you, and for all the powers that I have put in your hand, what hath my glory, the purity of my Worship, what hath my Law, my Gospell, my Day, my Mini­sters beene the better for you? Of all the power that yee have exercised, how much for me? Buy the truth and Pro. 23. 23 sell it not, the Merchandize of it is better than salver, and the gaine thereof better than gold.

And for this purpose let me in Gods stead beseech you to imploy your parts and power,

First, to purge out the old Leaven; shall it be said of this Reformation, as it was of that, when we first came out of Babylon, that we swept the house, but the house sweepings were but cast [Page 42] [...] [Page 43] [...] [Page 44] behinde the doore, that a Hen might scatter them abroad againe? Is this the Reformation of England, that we should be as a Beggars Cloak, for one piece of new, three patches of old? for one Minister that walketh accord­ing to the Directory of Gods Word, and the States, three that keep in still the Onyons and the Garlick of tradi­tionary Ceremonies? Is this the fruit of our Oath to God, to bring all to one uniformity?

Secondly, to keep out the new Lea­ven, to stop the spreading of the Gan­grene; can you be nursing fathers and mothers to truth and errour at once? Hath a Magistrate power to keep our daughters from being ravished, and not souls from being seduced? to keep our heads from being broken, and not our souls from being wounded? to punish them that shal put Ratsbane in our meat, and not them that corrupt the bread of our life? To confine a man that goeth about with a run­ning Plague-soar, and not to stop their [Page 45] mouthes that by seducing poyson souls? Are they under the Magistrates cognizance that shall say, There is no King, no Parliament, no House of Lords; and not those that say, There is no Law, no Christ, no Ministers, no truth of God nor Church of God in the earth? Is this the Reformation we have covenanted for, fought for, prayed and fasted for, an intollera­ble toleration? Were Heresies and their growth worthy to be fasted and prayed against, and are they now fit to be connived at? Have we cast out the &c.—Oath, and bring in an &c—toleration, a new fyled Key for the bottomlesse Pit? God forbid that our Reformation should prove to be but a League with the Devill.

Secondly, advance politicall truth in the due exercise of justice and judgement. Prov. 31. 9. Judge righte­ously, plead the cause of the poor and needy. Isa. 28. 17. Lay judgement to the rule, and righteousnesse to the plummet. Levit. 19. 15. Do no unrighteousnesse in judgement, [Page 46] respect not the person of the poor, nor honour the person of the mighty, but in righteous­nesse judge your neighbours, else thoughye Psa. 82. 6. be gods, remember ye shall die like men; let not the hight of your places raise you out of the fight of God and your end.

Secondly, advance Peace, pray for it, live for it, judge for it, that the sword may bee beaten into Plough­shares. And for this purpose let mee commend three things to you as fur­therances to this, and though in this I shall be perchance construed as one that heaps Coals on the fire of strife, I have no such aim, God is witnesse.

1. Wave masterfull standing up­on your particular ayms and ends; I shall account him a man of peace, that will say as Jonas, Cast me over-boord rather then I should breed or conti­nue a storme; and who will, as the Romane Worthy, cast himself into the Hiatus rather then it shall be un­closed.

2. Lend your aid and help to the setting up of the Government of [Page 47] Christ, bring Christ to his Throne according to the decrees of State; his Scepter is a Scepter of righteousnesse, and a Scepter of peace: How long shall we be as a sister without breasts? do not use Christ as the Jews, who in stead of a scepter put in his hand a reed

3. Preserve and observe the bond of our peace, the Covenant, it was our beautie and our bands, we never did thrive before, ever after: dear bre­thren, let us not forswear our selves for ill-will. If some of those Worthies that lost their lives in the high places of the field, were risen again from the dead, in what amazement would they stand, and say, How is the S [...]ene changed? Where am I, in the Tents of the Amalekites, or in the Camp of Israel? is that which was the Cha­racterism of friends now turned to the badge of Malignitie? No power on earth can grant us a dispensation from that oath; the earth will not cover that blood that hath been shed in it, and for it: and, to say no more, God [Page 48] will not hold him guiltlesse that thus ta­keth his Name in vaine.

Worms of Iustice. I have almost done, if I might but take the leave to tell you of the Worms of justice: I have brought you a Balm for our Cure, let me but now drive a­way the flies that corrupt this Box of oyntment, they are these, take heed of them, for where they are, there is death in the Pot.

That you may righteously execute the judgement of Peace and Truth, take heed of these hinderances fol­lowing.

I First, Procipitancy, Prov. 4. 26. Pon­der the path of your feet, and let all your wayes be established. A Cause is some­times like the Cloud of the Israelites, if you look on the one side it may seem white enough, but black on the other▪ Proverb. 18. 7. He that is first in his own Cause seemeth just, but his neighbour com­eth and searcheth him. The Omniscient God himself said, Gen. 18. 21. I will go down now and see whether they have done altogether according to the crie of it which [Page 49] is come up unto me, and if not, I will know it: not that he needs information, but to teach all titular gods to take heed of rash judgement: Therefore Judges must doe as Alexander the Great, of whom it is said, That in judgement if one party onely were present, hee would listen with the one ear, stop­ping the other, as reserving it impar­tially for the other partie. As there is injury in delay, so there is injustice in overmuch haste; and therefore said Seneca of such, Licet aequum statueret, non tamen aequus est: A rash sentence may sometimes stumble upon justice, it decrees it not. Magistrates must sometimes be Cunctators, as well as Dictators.

II Secondly, the fear of man; a Ma­gistrate should be, saith Is [...]odore, Et pu­dore, & blanditiis, & metis major, have his minde as high as his Seat, beyond either flattery or fear: He knew what he said, that said, The fear of a man is a snare. Pilate stumbled at this stone, in Pro. 29. 25 condemning of our innocent Saviour [Page 50] as soon as he heard the sound of, Thou art not Caesars friend; down fell Pilates courage, as thunder-strucken, and lost three friends at once, God, Caesar, and his Conscience. The embleme of the Law-giving Tribe was a Lyon, and Salomons Throne was supported by Lyons, a couragious fearlesse crea­ture, that is neither taken with the ga­zing, nor feared at the barking of any the beasts of the Forest, to instruct Ma­gistrates in valour for God. The A­thenian judges sat in Mars-street, to tell Magistrates, that they should have hearts of valour under robes of peace, (for there is fortitudo togata, as well as fortitudo bellica) inermes togas, armatos animos, Purple Coats, but hearts of steel. The pillars of the house had need to be of the heart of Oake, the sphear of Justice must know no moti­on of trepidation, nor its compasse know variation; like Papinian, that would not defind Imperiall & Arbi­trary exorbitancy, though he should die for it.

[Page 51] 3 Flexiblenesse and immoderate facilitie, to be as a Reed shaken with the winde, Winde Mills to popular breath; Tam malum est, said one, Ju­dicem caepi suadela, quam munere; It is as dishonourable to be complemented out of justice, as to be bribed out of it: Let it be with you, as it was said of Cato Fabri­cius, that the Sunne might sooner bee stayed in its course from East to West, than he in the course of justice.

Fourthly, Covetousnesse, this was the fault of the Judges of Israel, Hosea 4. 18. the Rulers with shame crie, Give ye. It hath been a complaint an­cienter then any of us, [ Iustitia non da­tur nisi vendatur] that justice hath been made a hackney for money, and that a golden spurr would make it ride ei­ther to the right or wrong, according to what side it was most plyed on. Pope Pius the second, (a bitter enemy to contention saith Platina) was wont to say, Litigatores sunt aves, leges rete, fo­rum arca, a [...]upes patroni; which if you would have englished, was thus much, [Page 52] That the Courts of justice were but Trapps to catch fools in. Well, let it remaine with them, let it be the brand of Anti­christian times, places and persens, but let it not be named (much lesse practised) amongst reformed Christi­ans. Let it be the voice of a Iudas to say, What will you give to betray the inno­cent; Let it not be said that a well-mo­nyed man, though his Cause be never so bad, is too heavy to be cast; he is a Magistrate of gold that understandeth neither the language of the Bottle, nor the Basket, and whose eyes (in point of justice) looke neither to the right hand of frendship, nor to the left hand of revenge, nor before him to the applaus of men▪ nor behind to a subse­quent (though not an anticedent) gift, but inward to his conscience, and up­ward to his God, facile deviat a just in▪ said Chrisoligus, qui in causis non deum s [...] hominum ogitat: I never read of any but one that had his eyes opend with Clay, many have had their eyes put out with it. A gift blinde [...] the wise. Exod. 23. 8.

[Page 53]Fiftly, partialitie, Prov. 18. It is not good to accept the person of the wicked, nor to overthrow the righteous in judge­ment. Well is justice painted blinde, to know neither friend nor foe, rich nor poor, high nor low, kindred nor alien: Solnon est alius pauperi, alius di­viti, sed omnibus communis: Justice is like the Sunne, which lendeth her beames to all alike, without re­spect of persons. Nihil est quod magis reddit vacillantem Iustitiae la [...] ­ [...]em, quam judicare secundum hominum non rerum pondera] There is nothing that declines the ballance of justice from the ae­quilibrium of righteousnesse more, then when men are weighed, and not their causes; This will make the friend, the kins­man, the rich heavie; and the poor, the stranger, the enemy light, when yet his Cause is ponderous, Amans de amante judicans [saith one] non ju­dicat; and, si male Iud [...]cet amor [said another] multo pejus odium; neither love nor hatred are good arbitors in the cause of justice; therefore as righ­teousnesse it self said, Iohn 7. 34. Iudge [Page 54] not according to outward appearance, but judge righteous judgement.

VI Sixtly, immoderate lenity or seve­ritie, Miscend▪ est lenitas cum severitate, (said Gregorie) si [...] amor sed non emoliens, sit rigor sed non exasperans; Lenitas si sola sit, nimis oltusa est, severitas si sola nimis acuta est, said another, Vespasian was wont to say, That it was the cause of Nero his ruine, that though he could tune the Harpe well, yet in govern­ment he did either wind up the strings too high, or let them down to low; both are too blame. I confesse, that such is the impudency of sinne, out­facing in these dayes both the Sword and Word, that it requires a three stringed whip of severitie; and sinne hath so much indulgence that wee may justly crie to Magistrates, as the Smith in his owne language to the Lantgrave of Hassen and other Magi­strates going thorow the streets, dure­scite, durescite, Be hardened, be hardened; of all swords the sword of the Magi­strate would not be of too soft and [Page 55] base a temper, that the devill himself may sit quietly under his nose; yet let mercy and justice kisse each other, strike deepest in those faults where the honour of God is most wounded, and when you cut off a worker of iniquity from the Citie of the Lord▪ do it as ye would cut off one of your owne joynts; in justice to the sin, but with sympathizing mercy to the person.

VII Seventhly, selfe-guiltinesse, and ir­religion: Men in great places are the Looking-Glasses of the Countrey, by which they dresse themselves, and the vices of the Rulers are the rules of vi­ces; sins lessen themselves by the ex­amples of greatnesse: Rulers quicquid faciunt precipere videntur, the very ex­ample of great men hath something of command in them; Quo grandius no­men, eo grandius scandalum, by how much you stand on higher ground, by so much are your fals more shamefull to your selves and hurtfull to others. How doth God pull down the flag of vicious greatnesse, Isa. 1. 10. calling [Page 56] them Rulers of Sodom, and Princes of Gomorrah. They will never be zealous reformers of others that are not refor­med themselves. And this is the rea­son why justice dwels in such a frigid zone, many are afraid to meddle with other mens sins least they should hear of their own. Let it not be said of you as one wittily of a Lawyers studie, Video hic multum juris, sed parum carnis, That you have much law, little con­science: let me therefore take the mo­dest boldnesse to intreat you, as ye are preservers of the Laws of God and man, by your power, be observers of them by a personall practice; studie Gods Statute-Book, as well as that of the King and Parliament; be Clients to God before you admit Clients to you; let your thoughts bee in heaven before they be in the Hall; consider you are called gods, but what a repug­nans in adjecto is it, to say, a vicious, an unjust god: ye are called gods, live as Saints to be a reall Saint is more ho­nourable, then to bee a titulary god: [Page 57] Let it therefore be with you as it was with Nebuchadnezzars Image; though Bailiffs, and Serjeants, and Clearks, and such inferiour pettitoes of justice should be faulty, partly Iron, partly Clay, yet let the head be of Gold. Sa­lomons Throne was of Ivory, let your Seats, your sentence, your hearts, your lives be of pure integritie.

VIII The eighth is, a private spirit, when a mans private weale is more in his own eyes then the Commonweale; this, like the Wenn in the body, and the Ivie to the Oake, withdraweth that sap of care, diligence, valour, and faithfulnesse which should bee spent for the publike: Therefore since by your places ye are not your own, yee possesse not your own Seats, so be yee of publike spirits, draw all your lines, especially of justice and judgement, not to the center of your private ends, but to the circumference of the pub­lique good: He is of too low a spirit, that hath all his care and thoughts spent in the saving the Cockboat▪ not [Page 58] caring whether the ship of the pub­like wellfare sink or swimme; there­fore as the lesser rivers lose their names in the great Ocean, so let all particulars be swallowed up in the publique good.

IX The ninth and last Caterpillar of of justice, is, remisnesse, coldnesse, and lukewarmnesse in its execution: God expects we should be valiant for the truth, Romans 12. 8. Let him that ruleth (saith the Apostle) do it with di­ligence: bold sinners and cold Magi­strates suit not well. I shall think the service of this day worth al the service of my whole life, if I could but stirre you up from driving heavily for God, so that the wheels of justice and judg­ment might be as the chariot of Ami­nadab. Let it be a Pharisees part to Tythe Mint and Cummin, and neg­lect the greater things of the law; to take order for clean streets, mended canswayes, and scoured ditches, and do nothing for the eleansing of mens wayes in godlinesse and honestie: Let [Page 59] it be Gallio's part to be carefull for a Act. 18. 14. three halfpenny trespasse, and count religion onely a question of words and names. When Philip of Macedon told a poor woman that he was not at leasure to hear her just complaint, she makes a bold answer, If you be not at leasure to hear, O King, be not at lea­sure to reign. I will not speak so rough­ly, but thus, As you doe possesse the honour of your places, which we en­vy not, so also take up the burthens of them; every dignitie requires dutie: you stand on higher ground then o­thers, you may see more, do more, and God requires more: Laws without execution, saith the Dutch Proverbe, are like Bells without a Clapper; look but upon your Robes and learn, you wear Scarlet, as the embleme of your zeal, O let your hearts bee cloathed with Scarlet zeal for God.

1. Fright the idle and vagrant, (who are Gods curse, and the Kingdomes shame) unto a Calling.

2. Scatter the drunkards from the [Page 60] Alebench, those christened Atheists, that live vitam ranarum, non hominum, that Crown the day with riots, and to morrow with promised surfetts, come let us fill our selves with strong drink, to morrow shall be as this day, and much more abundant: quorum vivere est bibere. Discourage that base sinne, heretofore the shame of Beggars, now the glory of gallantry; heretofore a worke of darknesse, [1 Thes. 5. 7. They that are drunke are drunke in the night] now a noon-day devill; restrain that beastly sin: but I speak under it, why call I it beastly? beasts will not bee beaten into excesse, I may rather say as Bernard, Ebrietas manifestissimus da­mon, for it casts some into the fire, and some into the water. Augustine thought in his time that drunkenness was grown to that hight that nothing could cure it but a generall Counsell; but O unto what hight is this inunda­tion of drunkennesse grown to now, that it overtops all the mountains of power raised against it! growne to [Page 61] such a Gyantlike greatnesse, that though wee have law upon law, pre­cept upon precept, Parliament upon Parliament, yet it still reels and stag­gers in our streets, the Island swimms in drunkennesse, as it doth in wa­ter; its a wonder that a land so full of drink doth not spue us out: O that you would put down the supernume­rary nests of these Vipers.

3. Conjure the roaring swearer in­to silence; it loosed the tongue of Craesus his son, before dumb, to see his fathers life in danger; can our fathers blood bee in our veines, and hear Gods name torn worse than one would do their old shoos, and yet nei­ther have our hearts loosed to grieve, nor our tongues to reprove, nor our hands to punish or restrain! One cries blood, another cries wounds, another cries heart, thus they crucifie againe the Lord of glory; in some companies you shall have vollies of oathes, oaths by whole-sale, by the dozen, by the grose, men swearing before they can [Page 62] pray; children swearing by Gods name before they can tell their owne. Its a wonder the Sun shrinks not up into heaven, and covers it self with darknesse as at the passion of Christ, to see such monsters.

4. Vindicate the Lords dayes, & fast­dayes from contempt; Is there never a zealous Nehemiah to shut the gates of Hierusalem, that there should not bee such walking, such riding, such carry­ing of packs, such driving of Cattle? shall the Lords day be no way known but by shut-shops, and finer clothes? if there be laws against these things and others, (for I cannot instance in all) why not executiō in these as wel as in others? if not, but that every one may doe as he list, then write A Lord have mercy upon our Englands Head.

Conclusion Honourable and Worshipfull of all sorts, upon whose shoulders, the go­vernment either of Kingdom, Coun­trey or Citie lyeth, consider what is the good and acceptable will of God towards you from these words; if my [Page 63] zeale hath transported me into more boldnesse then you think convenient, know, that as you judge, so we preach not for men but for the Lord. Let this Text therefore bee as a phylacterie on the garments of your honour, write it on the table of your hearts, let it bee ever in your eyes, in your ears, in your hearts, let it eat with you, and drinke with you, let it sleepe with you, and wake with you, let it sit with you, and judge with you; let con­science which is the cud of the soul, preach this over again to you, when my voyce shall be buried in si­lence. I adjure you by the love of God by the honour of names, by the judg­ment of the last day, when you that now sit in judgment shal also stand at the Bar; by your loyatie & love to the Commonwealth, think of what hath been said, & accordingly execute the judgement of truth and [...]eace in your gates. Now the God of truth and peace grant you to be thus minded. Amen.