Forty Sermons, Sermon 26
SERMON XXVI.
ISA. 32. 1, 2.
Firſt Sermon Preached at the Aſſizes at Lincoln, March 16. 1634. Mr. Norton being Sheriff, Juſtice Hutton, and Crook, Judges.Behold, a King ſhall Reign in Righteouſneſs, and Princes ſhall Rule in Judgment.
And a Man ſhall be as an hiding place from the Wind, and a covert from the Tempeſt, as Rivers of Water in a dry place, and as the ſhadow of a great Rock in a weary Land.
IF the queſtion be, (as once) Whoſe Image and Superſcription is this? The anſwer is now, as then: It's Caeſars. God's and the King's. That the Lord Chriſt is here meant, none but a Jew will deny: But whether Chriſt only, as St. Hierom, and Procopius, and Junius conceive, or rather Chriſt under the Type of Hezekias, or ſome other godly King, as Thomas, and Hugo, and Deodate, and Vatablus conjecture, I liſt not now to diſpute. This all conclude on, that of Chriſt all is meant moſt fully. He, that Melchiſedeck in the Epiſtle to the Hebrews (and Cuneus thinks there was no other in Geneſis) who is here De Repub. Hebraeor. l. 3. c. 3.the foreign, the King that Reigneth in Righteouſneſs; yea, and (as the word is) for the Righteouſneſs of his People. His Apoſtles and Miniſters, thoſe Princes that are here ſaid to Rule in Judgment. He, He only (ſaith the poor troubled toſſed thirſty weary ſoul) that is the ſafe ſhelter from the Wind, and a Covert from the Tempeſt, even as Rivers of Water in a dry place, and the ſhadow of a great Rock in a weary Land. And here—Juvat uſque morari. I ſhould (otherwiſe than Peter) know what I ſaid, if I ſhould ſay it were good to be here, to ſtay (as it were) on this holy Mountain, and thence to take a view of Chriſt's Glory under theſe Figures, though not in his Transfiguration. But becauſe it's moſt likely that it's here ſpoken in Type of ſome King, ſo as from Chriſt to be a pattern of all Kings and Governours; our preſent occaſion will rather require ſo to conſider it; and ſo we have in the Text theſe two particulars.
1. A good Magiſtrate's good Government. Ver. 1. A King ſhall Reign in Righteouſneſs, &c.
2. The good Bleſſing that comes to God's People by it. Such a Man ſhall be as an hiding place, &c.
In the former, three Pairs we have in their ſeveral ſubordination, 1. A King, as Supreme, and Princes under him. 2. The one Reigns, the other Rules. 3. He in Righteouſneſs, they in Judgment.
In the latter is promiſed and elegantly expreſſed a double Bleſſing to God's People thereby.
1. Safeſt Protection from leſs, yea from greater Evils. He is not only a Shelter from the Wind, but alſo a Covert even from the Tempeſt.
2. Fulleſt Refreſhments in leſſer, yea in greater greateſt Languiſhings and Faintings, as Rivers of Waters in a dry place, and as the ſhadow of a great Rock in a weary Land.
I begin with the firſt; and thence in the three Pairs may it pleaſe you to note with me three particulars.
1. That it's here promiſed as a bleſſing, that there ſhall be a Reign and Rule in the World, elſe what would become of it? No more a foreign, but a foreign, if no Governour, or at leaſt Government. Time was when ther… was no King in Iſrael, Judg. 17. 6. & 19. 1. But when there was none to put them to ſhame, but every man did that which was right in his own eyes, would you know how crooked and ſhameleſs it was they did then? Read but over thoſe Chapters, and you ſhall ſee what curſing and ſtealing and cozening, chap. 17. and 18. yea what moſt prodigious and unnatural filthineſs, and murder upon it, came thereby, chap. 19. And then come home to my Text, and ſay whether it may not well be here promiſed as a bleſſing to have a Governour, eſpecially and if with him Government too. Elſe better under a Nero, than under a Nerva, ſub illo nihil, ſub hoc omnia, under the one nothing was lawful, and under the other any thing, and the laſt the worſt: for they that have ſo much liberty, that they may do any thing, will certainly be ſo licentious as they will do nothing. Away then firſt with Anabaptiſtical Anarchies, which behead Common-wealths, and make them walk like ſpirits without heads.
Away ſecondly with ſuch dangerous Tenents, that in commands of things otherwiſe lawful the interpoſing of a Magiſtrates Authority is the intercepting of a Chriſtians liberty. Such leave heads, but no brains in them as able and fit to direct the body.
Away laſtly with all rebellious murmurings againſt Government and your more ſtrict Judicatures as too ſtrait a curb. Corrupters of youth in the Univerſity uſe this Engine firſt to bring the Tutor with them into diſtaſte, and ſo they know the plaiſter is poiſoned, and therefore will do no good. It's the foot ſwelling that often makes it complain of the ſhoes nipping of it; and its the headſtrong horſe that ſtamps and fomes and bites the bridle, becauſe it reins him in from running headlong. But how much better for him to be backed by Authority? Sober and thankful ſpirits I am ſure will acknowledge this a bl…ſſing, that Reign and Rule is promiſed to be in the world.
2. Eſpecially, which is a farther bleſſing, when Kings reign and Princes rule. Bleſſed art thou O Land, when thy King is the ſon of Nobles, ſaid noble King Solomon, Eccleſ. 10. 17. Such ſtanding high on the top of the Rock with an Eagles eye can ſpy farther, than ſuch Batts that ſee no danger, or want wings to fly from it. Such the Hebrews call foreign as ingenuous as great, who can graciouſly condeſcend to a generous ingenuity, which Peſants, though lifted up on their fellow-bores ſhoulders, cannot riſe up unto. The one's honour is ingaged, which he will not have blemiſhed, whileſt the other that hath no worth hath little to loſe by unworthineſs. Plutarch obſerves that the Judges in Areopagus were foreign, of the chief men of the City: and when Valerian was choſen Cenſor, the people's vote was, Is de nobis omnibus judicet, qui omnibus eſt melior, which they therefore Optimates.are as happy that have, as they miſerable which are without.
Either in ſuch Democraties, in which the common crowd ſhall bear the ſway, and the confuſed noiſe of the ruder rout ſhall be inſtead of Imperial Edicts; Plebiſcita inſtead of Senatus-conſulta; and the bellua multorum capitum is head without brains, whilſt every one that is more eminent either for place or worth muſt be caſt out by their goodly Oſtraciſmes.
Eſpecially if in ſuch Anarchies and Confuſions, in which Princes go on foot, and Pages ride on Horſ-back, Eccleſ. 10. 7. When Robert Ket, a Norfolk Tanner, will prove a General, and John à See Speed in E…w. 6.Leyden no leſs than a King of Munſter, and Goodman Krechting and Knipperdolling his worthy Counſellours; when every ſorry Mechanick will be a foreign, and not a Sutor under his bulk but can more freely control Prince and State, and cenſure their actions, and tell how they ſhould have done better, than any either dare or can at the Council-Table. Yea, friend, but move before the …, unleſs you would fall into quick-ſands. Ariſtotle gives it for one rule of houſhold-ordering in his Oeconomicks, that every thing be ſet and kept in its place, that at any time you may readily go to it though at midnight. It will hold and ſhould obtinere in Chriſtian Politicks; In which every one knowing and keeping his own place would either prevent a midnight, or at leaſt not be in ſuch darkneſs and confuſion; but to know what to do in it, and then acknowledge, that its a bleſſing promiſed, if Kings reign and Princes rule.
But did not the Prophet forget himſelf think we, that he did not add by the Pope's licenſe? No. That is a point of new Learning, which this Seer (it may be) foreſaw not: and which our Anceſtors here in England (as well as we) believed not. One of your late deceaſed Worthies (Honourable Lords) hath fully reported it; and although F. Parſons hath laboured after his railing manner to diſprove it, yet the anſwer was well returned to Sir Edward Coke. 5th part of Reports. 6th part in Prefat.him, that his was a Writ of Nihil dicit, for this was but a Crutch to hold up the Pope's Supremacy, which as it was firſt helped up by Phocas a Traytor to his Lord, ſo it hath delighted to be maintained by Treaſon ever ſince. But leave we them together by the ears amongſt themſelves about his direct or indirect Power in this kind; Bellarmin and other Jeſuits holding the latter, and Carerius Tit. Libri adverſus impios Politicos & hujus temporis Haereticos.calling them no better than Hereticks and impious Politicians for it, whileſt he ſtands for the former. In the mean while (with the Pope's leave) we ſhall bleſs God, that Kings reign and Princes rule without it.
3. Above all, as it is here added as the top of all, if in Righteouſneſs and Judgment: of which two, Righteouſneſs is that Point or Port, which ſuch Pilots are bound for, and Judgment is that which ſtears to it in a right courſe. For Righteouſneſs in the Hebrew Text is Juſtice: and Judgment in Scripture phraſe amongſt other things implyeth Wiſdom, Pſal. 119. 66. 1 King. 3. 28. and Moderation, Jer. 10. 24. Yea ſo, when Juſtice is ſo maintained, that neither for want of Strength and Wiſdom the Bow is too ſlack on the one ſide, nor for want of Moderation over-bent on the other, is a King's Honour, his Princes and Judges Duty, and the Peoples Happineſs that live under them.
1. Firſt then for the Ground-work of all, and the Magiſtrates Maſter-peece, it's Juſtice. If Kings reign in Juſtice, and Princes rule in Judgment: In Juſtice, in Judgment. Nay that's not enough to expreſs all that's here ſaid, its foreign for Juſtice, and for Judgment, as though to reign and rule were only for to do Juſtice. Thus Prov. 8. 16. Kings reigning and Princes decreeing of Juſtice are put as terms equivalent; ſo that fiat juſtitia is the fundamental Maxime of State: and they on whom others wait muſt themſelves attend on Juſtice foreign, Deut. 16. 20. Juſtice, Juſtice ſhalt thou follow or purſue. What! Juſtice, Juſtice! nothing but Juſtice? yes, Piety and Mercy, Peace and Bounty too, and yet Juſtice Juſtice eſpecially; becauſe Juſtice is a general Vertue, as Aroſtotle hath obſerved.
foreign.
In one branch or other of it as communicative, or diſtributive, it will reach and command and regulate all: and ſo it's Piety's bulwark, Mercy's guide, Bounties ſtore-houſe, and the very ſinews of Peace; without ſtirrage of which Peace it ſelf would corrupt, as ſtill waters without moving, and the Bloud in the Veins without the Spirits in the Arteries moving under them: yea without which Peace would be no Peace; for it, (if St. Auſtin rightly defines it) is Ordinata hominum concordia, an orderly Concord; but when no Juſtice, there will be no Concord, or at leaſt not an orderly one, but ſuch a Peace inſtead of Concord would beget War, and inſtead of Order at laſt would end in Confuſions, according as it was ſaid of them of old, Pacem vocant, & ſolitudinem faciunt. And therefore Juſtice for Peace let every Juſtice of Peace maintain and execute.
Juſtice ſay you! but what then ſaith Juſtice? Suum cuique, let every one have his own. That in general; in particular bonis benè, malis male. Let them that do well have well, and let bad mens doom anſwer their crime, foreign, Matth. 21. 41. Let them be Conjugates, and drink as they brew. Evil will, evil have. It's the brief abſtract of God's judicial proceedings, Iſai. 3. 10, 11. and therefore ſhould be the Platform of his Deputies. Bonis benè. Let the vertuous be encouraged, at leaſt the innocent acquitted; for it was but Pilat's vaunt to Chriſt, Knoweſt thou not that I have power to crucifie thee? John 9. 10. But what Pilate! power to crucifie him, whom thine own mouth before verſ. 6. had prounced innocent; dum potentiam tuam effers, juſtitiae laude teipſum privas, as Brugenſis upon the place, that men may know that thou art a great man, thou careſt not to tell them, that thou ſtickeſt not at it to prove an unjuſt Judge: and much I wis to thy commendation: He that condemneth the juſt is an abomination to the Lord: for bonis benè: and becauſe malis malè, he is no better that juſtifieth the wicked, Prov. 17. 15. In God's Name and fear let men at leaſt have Juſtice: and to this end let it be diſpenſed without, 1. Paſſion. 2. Corruption. 3. Acceping of perſons. 4. Protracting of time.
1. Paſſion. Elſe Pilate, whilſt he falſly thinks that Chriſt ſlights him, will be ready to take a ſnuff, and the Sword together, and in a blind rage ſtrike him, whom he ſhould have with his deareſt Blood defended. But Judges do Sedere pro Tribunali. Judg. 5. 10. Iſa. 28. 6. Dan. 7. 26.That ſite of ſitting on the Judgment-ſeat puts them in mind of that ſedateneſs of mind and Paſſion which ſhould be in them, notwithſtanding all Perſons or Cauſes that come to the Bar. Elſe Anger will bloodſhot the Eye, that it cannot diſcern the Cauſe, and Fear will put a trembling Palſie into the Hand, that it either cannot hold the Sword, or at leaſt not ſtrike an even ſtroke with it. To prevent this in Areopagus their Judicatures were in the night, that they might not be moved with the Malefactors ſad looks and tears; and their Advocates were commanded to open the Caſe in plain ſimple words, without the fucus of either Geſture or Speech, that it might not be foreign to blind or miſlead them with Paſſion.
2. Without corruption of Gifts, or Bribes. For elſe as Paſſion would bloodſhot the Eye, ſo a Bribe will be a Pearl in it; both hinder from ſeeing clearly, even the cleareſt Eye, (it blindeth the Wiſe, Exod. 23. 8.) and is too unworthy for an honeſt heart: For me-thinks Philo Judaeus his diſtinction here comes home in his Book de Judice. It's either foreign: A Gift is either to carry out a bad Cauſe, and that he juſtly calls foreign, altogether wicked and moſt abominable; or to help out a good Cauſe (which too often ſtands in too much need of help) and that ſome-what too gently he ſaith is, foreign, it's half Ʋnrighteouſneſs. He is foreign a Mungrel, betwixt juſt and unjuſt; nay, it's down-right Injuſtice; and he is abſolutely unjuſt, that makes an honeſt Man pay for that which is his own; and Gifts muſt be the Key, to open that door, which God and Right would have ſtand open, as your free Courts, for every honeſt Man to come into freely.
3. Without Partiality and Accepting of Perſons, which the Word forbids, Prov. 28. 21. the Judge's ſeat on the Bench denieth, as uſually ſitting in the midſt, to teach him to carry Matters with an indifferent hand; and ancient Hieroglyphicks, condemn, whilſt they paint Juſtice without hands to receive Bribes, and Eyes to look upon, and accept Perſons; as though an Ear and a Tongue were ſufficient; the one indifferently to hear the Cauſe, and the other impartially to pronounce Sentence,
Firſt, Whether upon Friends or Foes: For they are conditions, which come not into Juſtice's cogniſance. Thy Foe, though without thee, may be in the right; and therefore, if by Chriſt's Right he cannot have thy Love, yet by his own he may exact Juſtice. And then, in publick Cauſes, private reſpects are not to be regarded: And in Juſtice's quarrel, Friends not to be befriended. Chilo in Gellius, when upon his Death-bed (Good Noct. Attic. lib. 1. cap. 3.Man, if you believe him) he could find nothing to repent of: At laſt, he ſtumbled on this, that … in a Friends trial, though he would have Juſtice done, yet himſelf being Judg would not be ſeen in it; which ſome-what troubled him, and not undeſervedly; for Juſtice ſhould be executed without reſpect of Friend or Foe.
Secondly, Or Rich or Poor. Pity of the Poor in a bad Cauſe may ſeem to have a ſhew of Piety: But it's not more unuſual than unlawful, and therefore expreſly forbidden, Exod. 23. 3. A thing which Philo Judaeus makes almoſt a wonder of, that Moſes, who had otherwiſe and elſe-where filled his Books with proviſion for the Poor, ſhould there deny them Pity: But he well ſatisfieth himſelf from the conſideration of the nature of Pity, that it's foreign, hath an Eye that looks with Compaſſion upon Miſery, but winks not at Iniquity. And indeed, it's not juſt Pity, when Pity of ſuch is Cruelty againſt Juſtice. In this caſe Job ſaith, he was Eyes to the blind, and Feet to the lame, Chap. 29. 15. but not a Staff too, to beat their Neighbour with. In this kind your Laws muſt not be like Statute-Nets, ſo wide as to let little Fiſhes get out: But more care is to be had, that they be not like Cobwebs, which great Flies will break through. For we do not ſo uſually lean upon the left Elbow towards weaker Perſons and Clients; and therefore herein there needs leſs caution: A greater care is to be taken, that we lean not too much toward the ſtronger hand. Jupiter in Plato is brought in complaining of Judicatures in the World, that Men were now judged with their clothes on: But he would have a time, he ſaid, when he would have all judged naked. Such a time will our Jehovah have (Beloved) to judg us all in one day naked. A fit pattern for his Vice-gerents now, as much as they may, not to conſider matters inveſted with the Perſons Clothes, that a gay Coat may carry the Cauſe, but that the naked Truth may appear, though it be on the half-naked Beggar's ſide: and therefore to this purpoſe it is, that God in Scripture takes ſpecial care of four ſorts of weak ones to be upheld in a right Cauſe, which of all were moſt likely to be born down and troden under foot, the Poor, Strangers, Widows, and Orphans.
1. The Poor, which often have but poor Help. It's uſually but a cold Suit that's in Forma Pauperis; and yet God takes order that his Cauſe ſhall not be perverted, Exod. 23. 6. nay, nor neglected neither, though he be but foreign only an Asker or Deſirer, as his Hebrew name ſignifieth; yet if he do but ask for Juſtice, though he have nothing to give for it, it's his own, and therefore we had beſt let him have it.
2. The Stranger. Alas, he is far from Home, and it may be farther from Friends, and yet God would not have him further for it from having Juſtice. Judg righteouſly between every Man and his Brother, and the Stranger alſo that is with him, Deut. 1. 16. Even the Stranger, though he cannot have an Inheritance, a place in thy Kingdom, yet let him have room to come to thy Bar to call for, and to have Juſtice.
Thirdly, The poor Widow. She, it may be, is in ſome-what a worſe caſe. Her name in Hebrew, is foreign, which betokens Dumbneſs. Her Husband, who did once beſpeak her, is now wanting to ſpeak for her; and ſhe cannot ſpeak for her ſelf, at leaſt cannot call (lowdneſs not becoming that Sex's modeſty) yea, but when ſhe hath not a Tongue to ſpeak, God commands his Deputies to have an Ear to hear the poor Widows ſighing for Juſtice; whilſt he pronounceth a Curſe, which all the People ſhould ſay Amen to, againſt him that perverteth the Stranger's, and Fatherleſs, and Widow's Judgment, Deut. 27. 19.
Fourthly, And it's well that the poor Fatherleſs Orphan, which every one forgets, (you hear) is not there forgotten of God, nor would he have him of his Deputy: Thou ſhalt not pervert the Judgment of the Fatherleſs, Deut. 24. 17. The Hebrew word foreign, as ſome derive it, ſignifieth ſuch an one as is quite undone, and all whoſe Friends are quite conſumed: And ſo the Lxx. in a manner always tranſlate it by foreign, an Orphan. foreignNow Orphanus and Pupillus the Civilians uſe thus to diſtinguiſh, that Pupillus is one that hath loſt his Parents, but yet hath a Tutor or Guardian left him: But Orphanus is one that's deprived of all; that hath neither Father, nor Mother, nor Guardian, nor any to ſtand for him; yet even ſuch a deſolate Orphan God would have the higheſt Judg to ſit for, ſo that he that is deprived of all, ſhould not withal be deprived of Juſtice. And thus every way God would have it adminiſtred without Partiality, or Accepting of Perſons.
4. And laſtly, Without Delays and Protracting of Cauſes. For it muſt not only be an Executing, but alſo a Speeding of Juſtice: For if putting off a poor Man but a day, the Scripture notes as a defrauding him of his own, Prov. 3. 27, 28. though only in a matter of Bounty: What then is it in a point of Juſtice, which he may more juſtly challenge as his due? And it may be, of ſuch importance, as that one Aſſizes, or Terms, or Days put off may put him quite beſide his Right; or at leaſt his Surgions long and lingring Blood-letting, long Suits, may as certainly end him, as his Adverſaries more ſudden and violent Thruſt. Praeſtat ſemel cadere quam ſemper pendere. Many a Man's ſad experience (and it may be, on both ſides) tells him it's too true here; it had been better for both of them at firſt to have been caſt in the Cauſe, than to have hung ſo long in the Suit. But Chriſt our Judg and King, gives a better Preſident, of whom it's ſaid, Iſa. 16. 5. foreign Judging, and ſeeking Judgment, and haſting Righteouſneſs, without delay. But yet not with more haſte than good ſpeed; for he ſeeks Judgment. And ſo I am led from the firſt and chief White that's to be ſhot at, and that's Juſtice to the right Levelling at it, and that is in Judgment, which among other things contains,
1. Wiſdom and Prudence in a through ability and care of a wiſe conſidering and diſcerning of Perſons and Cauſes; as it was in Solomon in the caſe of the two Harlots, when by his foreign and foreign, his quick and ſharp diſcerning in that cauſe (by the Sword he called for) he did ſo dextrouſly cut aſunder that knot, which otherwiſe could not be well untied: It's ſaid that all Iſrael feared the King, becauſe they ſaw the Wiſdom of God was in him to do Judgment, 1 Kings 3. 28. And therefore indeed a Judg ſhould have judgment, that ſo a crafty Knave's packing of Buſineſſes may not ſhuffle a plain honeſt Man out of his Right: But that he may ſee he is Sub oculo Catonis, and that Juſtice's Eye neither winketh nor is blind: For although indeed (as was ſaid) it was wont to be Pictured without Eyes, it was only to expreſs, that it was blind only for accepting of Perſons: But yet Eagle-eyed, both for care and ability of diſcerning of both Perſons and Cauſes. So Prov. 7. 6, 7. wiſe Solomon ſtands watching in his Caſement, to ſee a Fool and a Harlot meet (for Wickedneſs will be ſure to walk bare-faced in the ſtreet, if the Magiſtrate's Caſment be ſhut) and its Signanter dictum by Nehemiah, Neh. 13. 15. In thoſe days I ſaw them that profaned the Sabbath. It was ill that they did it, but well that he ſaw it, to take order about it. Dan. 8. 5. It's ſpoken of a bad Man, but yet as containing an emblem of a very good Governour, that the Goat had an Horn betwixt his eyes. His Horn is his ſtrength, but it's between his eyes to ſee that he puſh down not Men, but Diſorders. In a word, as Ariſtotle told us, that Juſtice is an univerſal Virtue; ſo we learn from the ſame Maſter, that Prudence is the general guide, foreign: And therefore pity that they ſhould not go hand in hand together, or the one follow the other, and that in Solomons order; who was the beſt Herauld, and exactly knew how to rank them, to recive the inſtruction firſt of Wiſdom, and then of Juſtice and Righteouſneſs, Prov. 1. 3. Then Juſtice is a good Judg, when Wiſdom as the Sheriff, goes before him to the Bench. It's the Wild-fowl that ſteers its courſe with its train. Here next after a good God, and a good Heart, a good Headpiece, muſt be direction. foreign. So the Lxx tranſlate the the 21 Verſe of the ſame Chapter, Wiſdom ſits at the great Man's door. Now happy he, if ſuch a Porter were never from his Gate, to welcome thoſe that come to him for Juſtice, that he ever did execute it with Judgment; that is, firſt with Wiſdom, that Juſtice might not be blind.
2. With an foreign and moderation that it do not look through P…ſons and Cauſes with too keen and ſharp an eye, or elſe we know what ſummum jus may ſoon prove: for Judgment in Scripture-phraſe ſignifieth not only ſeverity of wrath, but alſo a moderation of it, according to that, O Lord correct me not in anger, but with judgment, Jer. 10. 24. Such a Judge is God, although abſolute Lord over us, yet his judgment is ever with moderation. He rewards ultra meritum, and puniſheth citra delictum. Chriſt's Scepter is a right Scepter indeed, Pſal. 45. 6. not a Leaden one to bow to every one's humour, and yet not an Iron one, unleſs it be to break flinty hearts, Pſal. 2. 9. No, but like Ahaſuerus's, a Golden one, heavy, but healing; and like himſelf would he have his Deputies, upright in a golden mediocrity, but if any way (for the general carr…age of matters) propending rather to the more benign extreme. Even in Areopagus, which I have often ſpoken of, and accounted moſt ſevere, yet when voices to quit and to condemn were equal, the accuſed perſon ever went away abſolved, as indeed in doubtful caſes its better to let a concealed fault go away unpuniſhed, than to ſuffer over-veiled innocency to be wronged: and in plain caſes its the goodneſs of gracious Princes Apud Aegyptios Sacerdos, qui coram populo vota pro Rege faciebat, illud ſ…lebat de Rege praedicare ad populi gratiam conciliandam leviores inflige…e poenas, mejores vero reponere gratias, quam pro delictorum aut beneficiorum meritis. Diodor. Sicul. lib. 1.to carry the Sword in the left hand, and the Scepter in the right, as more ready to protect the good than to ſmite the bad, and them not with a right-hand-blow, but with a ſparing ſtroke: and therefore are called Nurſing-fathers of God's people, Iſa. 49. 23. Cornelius a Lapide expounds the place of the Spaniards ſuckling the Indies, Cruel Nurſes, when it was with their own bloud, enough to keep them from ever taking the breſt of the Church. But gracious Princes, I ſay, are Nurſing-fathers indeed, that ſuckle their people with their own milk; and though ſometimes they muſt take the rod in hand, yet they give fewer and lighter ſtrokes, than the fault deſerveth: Forty ſtripes mayeſt thou give him, and not exceed, that thy Brother may not ſeem vile unto thee, was God's command to Judges in thoſe dayes, Deut. 25. 3. The command ſo ſtrictly obſerved by the Jews (who were otherwiſe crabbed enough) that they alwayes bated one of the forty. Of the Jews five times received I forty ſtripes ſave one, ſaith Paul, 2 Cor. 11. 24. when they made no Conſcience (as too many now adays do not) of abuſing a Miniſter of the Goſpel, yet they would bear ſhew of a conſciencious care of the Law, and when ſo cruel as five times to ſcourge an innocent, yet they will be ſo merciful, as every time to bate him one of the account: but as the command was ſuperſt…tiouſly obſerved by them, ſo the argument that back's it is to be weighed by all the Judges of God's people, that thy brother may not ſeem vile to thee; as poor or bad as he is, yet he i… thy brother: and therefore as Pliny to his friend that was too rigid in his Sons correction memineris & te hominem eſſe & hominis patrem: C. Plin. S. Epiſt. lib. 9. Epiſt. 12.thou art but a man that ſtrikeſt, and he is a man that is ſtricken, and therefore a common nature requireth a common equity and humanity, eſpecially ſeeing he is one that ſhall with thee ſtand at the ſame laſt Judgment-ſeat, where all judgments here ſhall be judged over again: and then take heed that juſt ſentence be not then objected, which is already pronounced, James 2. 13. He ſhall have judgment without mercy that hath ſhewed no mercy. I deny not but times and caſes may be ſo otherwiſe irrecoverably corrupt, that the Magiſtrates ſword muſt have of neceſſity a ſharp edge on it, to cut off rotten members, that will endanger the whole body. An Iron Age may call for an Iron Rod, and malo nodo malus cuneus, a hard knot and as hard a wedge muſt meet ſometime and in ſome particular caſe.
But in general courſe of proceeding (Honourable and Reverend) I hope God will be your guide. It was his infinite Wiſdom in redeeming us guilty Malefactors to find out a way wherein ſtricteſt Juſtice and tendereſt Mercy might meet and kiſs, Pſal. 85. 10. At your beſt you will fall ſhort of your Copy, but I perſwade my ſelf that you will do your beſt to write after it, that ſo in his Sacred Majeſty's Reign and by your Judicatures this Text may more and more be fulfilled, a King ſhall reign in Righteouſneſs, and his Princes ſhall rule in Judgment.
And therefore for Application, what a mercy in this kind we Ʋſe. 1 enjoy were not foreign and foreign too near a kin, Thankfulneſs.Ephraim and Manaſſes Brethren, (that is, plenty begetting forgetfulneſs) we ſhould all (as we have cauſe) acknowledge with thankfulneſs. I confeſs although the Sun goes on in a ſteady even courſe, yet the reſemblance of it in the waters ſeemeth as much to waver as they do. Multitudes in Scripture-phraſe are Waters, Rev. 17. 15. and yours and other Governours actions and judicatures, though ſteady and even, may appear crooked, as a ſtreight ſtaff in the waters, whilſt refracted and perverted in their tumultuous apprehenſions: but its your comfort that benè facere & malè audire Regium eſt, to do well and hear ill is no leſs than a Royalty. And mean while for my part as long as I conſider, how in other Countries, and now Aceldama's fields of bloud, there is it may be no Magiſtrate, but an Enemy, and no Law, but Martial, and withal caſt mine eye homeward, and ſee Juſtice in our Kingdom ride circuit, and Judges in this reſpect prove feet to the lame in coming as it were to their doors, who it may be could not go out in long journeys to ſeek for Juſtice, let ever, what's here God's promiſe, be matter of my praiſe; that as Chriſt our King doth reign in Righteouſneſs, ſo Princes and Judges as his Deputies do rule in Judgment.
And in this (Honourable Lords) for the continuance of all Ʋſe. 2 our happineſs, without flattery let me according to the old verſe E…hortation. Qui monet ut facias, &c.commend you in commending to you that, which you are commended and honoured for, Juſtice guided by Wiſdom and ſweetned by Mercy foreign Phil. Judaeus ubi prius.foreign as he ſpeaks, that from you as from main Streams under our higheſt Well-head ſuch ſweet ſtreams of Juſtice and Equity may flow, as may be for the refreſhing of all that thirſt after Righteouſneſs.
Many things I might commend it to you for, and urge it with.
1. A juſt God, for whom you judge, and by whom your ſelves muſt be judged one day.
2. A gracious Prince, whoſe perſon here you repreſent; ſo that what violence is now done to you, his Laws make as Treaſon againſt himſelf. Thoſe Laws that honour you, I know will be honoured by you, nor will you profane his chair, who in ſome reſpect hath made you ſacred.
3. The worth of Juſtice and your own benefit by it, a Grace that makes you like God, and a Vertue, as univerſal in it ſelf, ſo hath this peculiar to it, that whereas ſome other Vertues are diſtaſted by many, this hath univerſal approbation from all, though moſt unjuſt themſelves. Every man will kiſs his lips that gives a right anſwer, Prov. 24. 26. The Scripture makes it your Diadem, Job 29. 14. Iſa. 11. 5.Robe, Girdle; and ſo tells you that it is comely, ſafe, honourable. Your buſineſſes and diſtractions cannot but be many, and it may be often tumultuous; but as Ariſtotle made Pleaſure Vertues, page, ſo the Conſcience of your ſteering point-blank on Juſtice through the moſt troubleſome Seas and Tempeſts will be as the pleaſant ayre of a ſweet Inſtrument, that ſounds well even after it hath been well handled. This for your comfort; and for your ſafety, it's wrapt up in the publick weal, as particulars are in generals: and therefore ſometimes it is the ſafeſt way to lay up our treaſure in the common Town-houſe, nor to think that ours will ſtand, whilſt our Injuſtice ruines others, unleſs a man could in wiſdom hope, that his houſe would be ſafe, when he hath ſet on fire all his neighbours about him. Thus ſelf-love may plead for another's right, but yours are more generous and publick Spirits. Nor did Pacatus miſtake, when in his Panegyrick of Theodoſius he expreſſeth his thoughts thus: Nullam majorem crediderim eſſe Principum felicitatem, quam feciſſe felicem, Princes and great mens happineſs is to make others happy; and this is done by a wiſe and moderate executing of Juſtice, which leads me directly to the ſecond part of the Text in the ſecond Verſe, which, had I time to handle, I ſhould from thoſe compariſons and expreſſions ſhew you.
1. What an univerſal bleſſing a juſt Judge and a right Juſtice of Peace is to a Common-wealth and State, foreign as he calls him, a common Benefactor. Such are Abimelech's Patres Patriae, ſuch careful Fathers and Patriots as every way provide for the peoples ſafety and welfare. If they ſtand in a ſore blaſt they are foreign, ut tectum adverſus ventum, as a Roof to cover them; if in a ſtorm at Sea, or in danger of an inundation, they are foreign ut portus adverſus tempiſtatem, an H…ven to harbour them; if …ain…ing with inward thirſt, foreign ut rivus adverſus ſitim, as full Rivers of waters ſully to cool them, or with outward drought, foreign ut umbra adverſus aeſtum, as the ſhadow of a great rock in a weary land to refreth them. The greater the perſon the greater the ſhade. If a Supr…me Monarch, as our Gracious King; he a great rock, under whoſe ſhade we all ſit down in Peace: but every Judge and Juſtice, eſpecially if chief, yea under officers, Pleaders, Clerks, Jurors, &c. according to their ſeveral places, may be greater or leſs hills, whoſe ſhelter and ſhade the innocent lamb may ly in. For although I have ſpoken all this while to Magiſtrates and Judges, yet it was not to ſpare or neglect inferiour Officers, but onelyonly in hope that the great wheels going right would make all the leſs move accordingly. For you inferiour Officers and Country-men muſt not be like the leſſer and inferiour Orb…, which, though carried about with the motion of the Primum mobile, yet have a ſlie contrary motion of their own. No, you are but as hands and feet, which muſt work and go according as the head directs: you cannot be exempted from this charge of Righteouſneſs and Juſtice in your pleadings, writings, verdicts, oaths, teſtimonies, if your betters cannot plead immunity, but even Kings muſt reign in righteouſneſs and Princes rule in judgment, and ſo prove a general univerſal good, which may help at every hand. Which is the firſt thing obſervable from theſe compariſons.
2. The ſecond expreſſeth what protection they are, in leſſer and greater dangers, to whole States and Kingdoms never ſo overflowen with miſery and miſchief, as long as a ſtream of Juſtice runs in a ſtrong and clear current: as Fens and low grounds not drowned, if their out falls keep right and open; in particular to bad ones, in ſtopping up and cutting off their wickedneſs, which would elſe drown them; to good ones, in defending them againſt their unjuſt oppreſſions, who elſe would over-run them. Thus an hiding place from the wind, yea coverts from moſt viol…nt tempeſts may you be, Firſt in regard of ſafeſt protection, eſpecially to many a poor man now blaſted with the wind of a great mans breath, and quite born down the ſtream by him, who hath wind and tide for him; and ſecondly in regard of that full refreſhment, which you may be to them that thirſt after Juſtice, and are quite wearied out with long ſuites, you will indeed prove as rivers of waters in a dry place, and the ſhade of a great rock in a weary land. Thus from the Text you may obſerve, ſuch a Judge is an univerſal bleſſing to others; and that oftentimes though with inconveniency to himſelf, the Vine loſeth of his ſweetneſs, and the Olive of his fatneſs, that is for their own advantage, it being ſpent on others, when they come to rule: this they loſe, and what get they? what the Buckler gets; ſtrokes it ſelf, to keep the body ſafe. Agreeable to the compariſon in the Text, the Roof of the houſe ſtands in the Blaſt, to keep him ſafe that ſits under it. The bank endures the Waves fierce beating, to keep the Land from drowning: the River ſpends of its water to quench the thirſty Traveller's thirſt, and the rock intercepts the Suns heat, that he may ſit in the ſhadow of it. Thus is it with a good Magiſtrate omnium ſomnos illius vigilia defendit, he wakes that we may ſleep, his Head is filled with cares that ours may be quiet, and his Heart ſometimes with fears that ours may be more confident. Nehemiah's, a good Governour, example in this kind is remarkable, Chap. 6. 14, 15. and juſtifieth An a good Common-wealths-man's anſwer to him that found fault with him for neglecting his own occaſions, foreign, But I (ſaid he) take care of my Country.
Thus (Honorable Lords) you have ſeen not ſo much your Duty, as your Honour and Happineſs, your being juſt in making us happy. And therefore, for cloſe, what was ſaid of Eliakim, Iſa. 22. 20, 21, 22, &c. let me apply to you, and conclude; You are our Eliakims, as he under their Hezekiah, ſo you under ours, whom God and our King have Clothed with the Robe, and ſtrengthened with the Girdle, have committed the Judicature to your hand, and appointed for Fathers to the Inhabitants of Jeruſalem, and the Houſe of Judah, ver. 21. The Lord ſtill faſten you as a Nail in a ſure place, (as ver. 23.) that, as it there followeth, we may ſtill and ſtill, ever ſafely hang upon you, not only all the glory of your Fathers Houſes, but alſo our Off-ſpring and Iſſue, all Veſsels of ſmall quantity, from the Veſſels of Cups even to all the Veſſels of Flagons; that the poor Man may come and hang his little Cup upon you in his petty matters, and the great Man may come and hang his Flagon, his greater Cauſe; whether leſſer or greater Matters, yet all may hang ſafely on you, whilſt faſtened as Nails in a ſure place; ſettled in your places, but more ſettled in a courſe of Juſtice, judging and ruling in Righteouſneſs, and Wiſdom, and Moderation, and ſo prove a Hiding-place from the Wind, and Covert from the Tempeſt, &c. meant of Chriſt fully, as I ſaid at firſt. And therefore what I ſay now at laſt, is with all humility, as becomes my place, and yet with all aſſurance of your Faithfulneſs in regard of yours, to deſire and hope that what you would now, and at the laſt day have Chriſt to be to you, you will ſtill pleaſe to continue to be to God's and the King's People. The Wind may blow, and Flouds may come and beat againſt your Houſes, and greateſt Princes ſtrongeſt and higheſt Palaces, and therefore you and they may then eſpecially ſtand in great need of a Covert, and Hiding-place in Chriſt. Inward and Spiritual thirſt and drought may betide thoſe, that water others with clear ſtreams of Juſtice. Sure, at the laſt day, when the whole World will be on fire, then thoſe foreign, cooling days, or days of refreſhment, Acts 3. 19. A River, a Shade, then would be welcome. Chriſt both now is, and then, and ever will be, all this to his; and therefore (I ſaid) what you would deſire him to be to you then, I promiſe my ſelf you will continue to be to his People. The Lord grant in Chriſt, for his Mercies ſake, that ſtill long and long our gracious King may reign in Righteouſneſs, and his Princes, and Counſellors, and Judges, may rule in Judgment; that He above them, and they under Him, may be as an Hiding-place from the Wind, and a Covert from the ſtorm, as Rivers of water in a dry place, and as the ſhadow of a great Rock in a weary Land. Even ſo Amen, Lord Jeſus our everlaſting Melchiſedech.