Justice Justified, Sermon 1
A Sermon Preached at the Aſſizes held for the County of Somerſet, at Chard, March 12. 1657. Mr. William Hillyard of Sea, Sheriffe.
PRO. 14. VER. 34.
Righteouſneſſe exalteth a Nation, but ſin is a ſhame to a people.
TO begin with God (eſpecially when the work hath been weighty) hath been the practice of Antiquity among all. Scipio Roſing de Antiquit. Rom. lib. 2. page 49.went firſt to the Capitol, and then to the Senate; and thither, as the Hiſtorian tells us, the Conſuls alwayes went to Sacrifice the day they received their Authority, a Leſſon that Nature hath taught even Heathens, and Grace hath much more charged as a duty on Chriſtians. Of the Patriarchs it's obſerved, that where-ever they pitch'd their Tent, there alſo they built an Altar. Thus did Abraham, Gen. 12. and Iſaack, Gen. 16. and Jacob, Gen. 33. And good reaſon.
'Tis that which was their
Duty.
Glory.
Security.
1 Their duty: eſpecially where ever they came to ſet up God by a publike profeſſion, who had ſet up them in publike places.
2. Their Glory: hereby they read (as it were) their Commiſſion from that great God, who was pleaſed to own them in a ſpecial relation, and gloried to be called the God of Abraham, the God of Iſaac, and the God ofEx. 3. 6. Jacob. Moſes face was never ſeen ſhining, until he convers'd with God on the Mount, then God darted a beam of his own glory on the face of his Magiſtrate, ſo that Iſrael Ex. 34. 30.trembled at Moſes Majeſty.
3. Their Security: Abraham called his Altar Jehovah Niſſi: Lord is my Banner, under which a Chriſtian marches with courage and confidence.
The Ark paid Obid-Edom well for its entertainment,2 Sam. 6. 11. and no man ſure can be a loſer by Religion. The ſervice that thoſe three Martyrs did to God, made them boldly claim protection from him: thus they argue, Dan. 3. 17. Our God whom we ſerve will deliver us out of thy hand, O King.
The Temple hath ever been a good guard to the Town-hall, and better ſecures the Miniſters of Juſtice, than ſwords and halberds▪ O 'tis ſweet and ſafe too, when our earthly affairs have a reliſh of Religion, whenPhil. 3. 20. Regnum coelorum eſt civitas noſtra & nos gerimus ut municipes coelorum. Cornel. A Lap. in loc. we carry our ſelves on earth as Deniſons of heaven, when we can ſay as Paul, foreign even our civil converſation is in heaven; non cives reſpicit, ſed Magiſtratus (ſaith one) a duty doubtleſſe that beſeems none better than thoſe that are in authority; a mercy yet granted us amidſt all thoſe concuſſions and confuſions, both in Church and State, when Religion is become a byword, and the Ordinances of God accounted but ſo many need-nots, ſith yet thoſe that ſit at Stern keep the Helm in their hand, while our Princes and Rulers are as ready to hear what God hath to charge them in his Courts, as to ſee and charge their own: What cauſe have we to hope, that though ſinners be the ſhame of a Nation, yet ſuch Rulers will exalt it by righteouſneſſe.
The words are one of Solomons Axioms, and have him for their Author, who was both Judge and King in Iſrael; one that better deſerved to be ſtiled Maſter of the Sentences for thoſe his Proverbs, than ever Lumbard, ſay our late Tranſlators.Aſſemb. Annot.
The Verſe divides it ſelf
A Theſis.
And an Antitheſis.
1 A Theſis; in thoſe words, Righteouſneſſe exalteth a Nation.
2 An Antitheſis; in thoſe words, But ſin is a reproach to a people. Dedecus populis. So Druſius. Miſerum facit Vid. D…uſium in loc.populum. So Hierom. In both, we have Sin and Juſtice deſcribed by their contrary effects, Altero corripimur, altero corrumpimur; the one cures us, the other corrupts us: Juſtice exalts us, but Sin brings us to ſhame.
The Theſis needs no new mould, 'tis a Doctrine of it ſelf; I ſhall
Briefly
Explain.
Prove.
Apply it.
By Righteouſneſſe or Juſtice; we are to underſtandExplanation 1. diſtributive Juſtice, or publike Juſtice eſpecially, which conſiſts in giving every man his right, either in puniſhing the nocent, or juſtifying the innocent: So we read the word uſed Pſa. 119. 121. I have done JudgementVid. A Lap. in loc. and Juſtice; where the latter explains the former: I have done Judgement and Juſtice (that is) I have done Judgement juſtly, or have been juſt in doing Judgement.
Well, this Juſtice exalts a Nation; 'tis a ſpecial piece of Solomons Politiques; and he layes down the aſſertion again, Pro. 29. 4. The King by Judgement eſtabliſheth the Land; but how a due adminiſtration of Juſtice exalts a Nation, let us ſee in the next place.
This it doth theſe three wayes; Ut
Fundamentum.
Munimentum.
Ornamentum.
1 Ut Fundamentum. As the Foundation bears up the houſe, ſo doth Juſtice a Nation: foreign is ſo called from foreign and foreign the foundation of the Temple: If the fo…ndations be deſtroyed, what can the righteous do?Pſa. 11. 3. Poſitiones vel Statut aeverterunt: So Luther renders theLuther in loc. Orig They have imbroiled and deſtroyed the Law; and when there's no Law for looſe men, what can the righteous do? What but glorifie God by ſuffering his will, and relieve themſelves in the words that preſently follow; the Lord is in his holy Temple, the Lords Throne is in heaven.
2 Ut Munimentum. As Sampſons ſtrength lay in his Locks, ſo doth the ſtrength of a State in government: Juſtice was wont to be portraitured with a balance in one hand, and a ſword in the other; as with that ſhe weighs the caſe, ſo with this ſhe defends the guiltleſſe, and hate of the impious. For this too; Magiſtrates are called the ſhields of the earth, fencing and ſecuring their people,Pſa. 47. 9. as a ſhield doth the body. Once more, they are called the Corner-ſtone, Zac. 10. 4. Out of Juda ſhall come the Corner. Corner ſtones unite the walls, draw out theſe, and the houſe will fall without any more trouble; Magiſtrates are the ſtrength of a State; as the walls gapes when the corner is out, ſo a Nation without government muſt needs be devided; and what follows, a KingdomeLuke 11. 17▪ devided, cannot ſtand▪
3 Juſtice exalts a Nation; ut Ornamentum: Cornerſtones do not only ſtrengthen, but alſo adorn the building; they are more coſtly and curious then thoſe that lie by them; their Daughters ſhall be as corner-ſtones poliſh'd, after the ſimilitude of a Temple, Pſa. 144. 12.
Beſides, they are called a Nail in Zac. 10. 4. Nailes do not only faſten and ſtrengthen, but they ſerve to hang things on. Do not think it ſtrange, that the glory of a Nation ſhould hang upon the nail of authority: When God promiſed to faſten Eliakim as a Nail in a ſure place, (that is, to eſtabliſh his government) 'tis added, and they ſhall hang upon him all the glory of his Fathers houſe, Iſa. 22. 4.
'Tis worth notice, that when the Pſalmist was in a vein of extolling the glory of Jeruſalem, he commends her, among other things, as glorious for this, becauſe there were the Thrones of Judgement. Thus good LawsPſa. 122. 5. well executed, are the bottom, beauty, and bullwork of a State, and it briefly teaches us;
That Anabaptiſts and Libertines, as they are enemiesUſe 1. to the Church, ſo they are bad friends to a State; to ruine Lawes, and to deſtroy a Nation, are but the ſame thing in divers expreſſions: Thoſe ſatanized Monſters that deſpiſe government, and ſpeak evil of dignities, are ſuch as follow the fleſh in the luſts of uncleanneſſe, 2. Pet. 2. 10. Law is one of the greateſt enemies to luſt, two Maſters they are, that cannot be ſerved both, but he that will leane to the one, muſt deſpiſe the other. A Lap. propoſes the Query, why Epicurus had more Diſciples than the reſt of the Phyloſophers; and he gives this anſwer; Non quod Diſciplina verum afferat, ſed quod voluptate invitet; Liberty is a bait that luſt loves to bite at, and he that would catch the one, muſt angle with the other. Corruption could never endure to be bridled by Authority, but loves to run in a looſe rein: Elies ſons were firſt luſtful, and then diſobedient;1 Sam. 2. and ſtill do their impure off-ſpring decry Authority to foſter their impurity, every where voting down LawesPſa. 12. and Juſtice; as they in the Pſalm, Who is Lord over us.
We may learn nezt the neceſſity, both of Law andUſe 2. Juſtice, and the miſery of a Nation that is without them. The Perſians had a cuſtome when their chief Ruler died, there was among them, foreign a lawleſſe liberty for five daies after, ſo that every one might do for that five daies what he pleaſed. Now in this ſhort interval of government, there were ſuch murders; rapes, and robberies of all kinds committed, by the headleſſe multitude, that before the five daies were expired, they were exceeding glad to accept of a new Governour. Juſtice is the very pulſe of a State; and as we know the man's dead when his pulſe doth not beat; ſo in a Commonwealth, when Juſtice ceaſeth: The Prophet ſaw nothing but ſpoiling and violence, and the wicked compaſſing about the righteous; and why? Defluit Lex, the Law was diſſolved; no life any longer in the State, its pulſe had done beating, Heb. 1. 4.
'Tis an obſervation of learned Weems, that ſo neceſſary is Juſtice to the very being of a Commonwealth,Hab 1. 4. Weems his Chriſtian Synagogue. that no ſociety can ſubſiſt without it, even Thieves and Robbers could not long ſubſiſt, if every one had not his ſhare, the whole Society muſt needs be diſſolved.Uſe 3.
Miſerable is that Nation where Juſtice is corrupted, that looks for judgement, and meet with oppreſſion, and for righteouſneſſe, but behold a cry; wrong judgement is worſe then no judgement: 'Tis ſad when judgement is turned into gall, and the fruit of righteouſneſſe intoAm. 6, 12. hemlock, where ſhould a man look for juſtice, but where men profeſſe holineſſe: Yet this was the grievance of which the Preacher complains, Eccleſ. 3. 16. I ſaw under the Sun the place of Judgement, and behold, wickedneſſe was there; and the place of righteouſneſſe, and iniquity was there. Such corruptions gave Cato cauſe to complain of the Roman State, that private robbers lay in chains of iron, but publike thieves went in chains of gold. In ſhort, a people is then at their laſt caſt, when God finds not a man to do Juſtice among them, Jer. 5. 1. Run too and fro thorow the ſtreets of Jeruſalem, and ſee, and know, and ſeek in the broad place thereof, if there be any that executeth judgement, and ſeeketh truth, and I will ſpare it. The want of Juſtice upon earth, provokes God himſelf to do juſtice from heaven.
Learn we next to prize this grand bleſſing; JuſticeUſe 4. executed by men is a mercy from God; ſince ſin entered into the world, Juſtice is the remedy that God hath provided to purge corruption. Nebuchadnezzar was none of the beſt Governours, yet a Cedar, under which the beaſts of the field found ſhadow, and the fowls of heaven dwelt under the boughs thereof; if a bad MagiſtrateDan. 4. 9. be ſo uſeful; what's the worth of a better? When the Queen of Sheba came to hear Solomon, ſhe made it1 Kings 10. 9. matter of her joy, and bleſſed God that he had ſet Solomon on the throne of Iſrael; becauſe the Lord loved Iſrael for ever, therefore he made the King to do judgement and justice, 1 Kings 10. 9. Sure 'tis our happineſſe, had we hearts to acknowledge it, that we have juſtice weighed to us by the balance, when for ſin we might juſtly have expected to have ſeen it carved out to us by the ſword.
Addreſſes it ſelf to you (Right Honourable) with theUſe 5. reſt that are in authority, you ſee what's your duty, and the Countryes expectation, would you raiſe a poor Nation that's almoſt in the duſt; you ſee the way, and your duty lies ſomewhat more exactly deſcribed in Deut. 1. 16. I charged your Judges at that time, ſaying; Hear the cauſes between your brethren, and judge righteouſly between every man and his brother.
Five things eſpecially are requiſite to make a compleat Magiſtrate, and they are briefly theſe.
1 Wiſdome and Judgement to find out the truth; Magiſtrates are the eyes of a State, and if this light be darkneſſe, how great would the darkneſſe be; let us everZac. 11. 17. deprecate that curſe that God juſtly once threatened Iſrael with; ſhepherds they ſhould have, and the ſwordBoni paſtores debent eſſe cent oculi ut ſe ipſos introſpici, aut & alios curent, cui enim bonus qui ſibi nequam? Vid A Lap. in loc. upon their right eye. Job here deſerved to be a pattern to poſterity, ſeldome at a loſſe in judgement, but the cauſe, that I knew not: I ſearched out, ſaith he, Job 29. Guilt uſually ſtands at the bar under a diſguize, and hath a deſign to carry away the bleſſing, as Jacob from Eſau, under the pretence of innocency. Of Alexander 'tis reported, that he was wont to ſit in Judgement with oneUt nemo navem dirigit ſine ferro quod attricuit Sideri…es: ſic nemo rem publ. ſine mente quam offlavit prudentia. Sibelius. Tom. 3. p. 389. ear ſtopt, and never heard with that, till the party accuſed came to ſpeak. 'Tis Gods own Law, Exod. 22. 9. When there is a difference about an Oxe or an Aſſe, Sheep or Rayment, or any loſt thing, both the parties muſt come before the Judges (that is) muſt be heard by them.
The other four vertues to compleat a Magiſtrate, are in one Scripture injoyned, Exod. 18. 21. Provide you among all the people men of courage, fearing God, dealing truly; and hating covetouſneſſe, &c. and let them judge the people.
I ſhall crave leave briefly to run them over.
And 1. They muſt be men of courage, ſuch as Cato, ofA quo nemo unquam rem injuſtam petere audebat. whom 'tis ſaid, that no man ever durſt petition him for a favour that was contrary to equity. Solomon ſymbolized this courage by the ſteps of his Throne, which were adorned with Lions, to mind him alway of that courage that beſeemeth him that ſate thereon: For this reaſon1 King. 10. 19. Constantine in Sc. is called the man-child, Rev. 12, 13. toSee Brightman on the Apoc. ch. 12. to imitate his valour in venturing for the Churches weal; this valour was eminent in Job, who brake the jawes of the unrighteous, and pluck'd the prey out of his teeth, Job 29. 17. This holy boldneſſe would be as a ſhield to fence us either againſt the frowns of ſuperiours, or the murmurings of inferiours; who ſo well fences againſt the reproach of others, as he whoſe heart doth not reproach him: Bene agere, & male audire Regium eſt, ſaith Seneca.
2 They muſt be men fearing God, and that as they are conſidered in a double capacity.
1 As Chriſtians in common with others; this (ſaith Solomon is both the beginning and the end of Chriſtianity, 'tis the beginning of wiſdome, Prov. 1. 7. and 'tis the end of all things, Eccleſ. 12. 13. Yea, 'tis the all of Chriſtian, that one thing that is neceſſary; and oh that we couldLuke 10. 42. chuſe this better part.
2▪ As Magiſtrates in place above others; as unjuſt Judges (one ſayes) is a ſoleciſme: A Magiſtrate, ſaithJ…nkin. Luther, ſhould be vivalex, ſuch whoſe life ſhould be but a Comment on the Law of God and man▪ the way to do righteouſneſſe is to be righteous: How ill doth it become him to puniſh a drunkard, ſwearer, or ſabbath-breaker,Quid valeant ſtatuta legum que illi maxime ſpernant qui miniſtrant. Salvian, pa. 276. 2 Chro. 3. 17. Reſpublica bene conſtituta duabus vaſtis innititur columnis & vera religio ne & juſtitia. Sibelius. Tom. 3. page 382. that is ſuch himſelf. Religion and Juſtice uphold a Nation, as thoſe two Pillars Jachin and Boaz did Solomons▪ Temple. Now Religion muſt ſtand as Jachin, on the right hand. Luther long ſince told the Reformers of Germany, it would never be well with the State, till they firſt ſecured the peace of the Church; yet alas, how apt are we to begin at the wrong end; do our own work firſt, and then Gods. Good Conſtantine kept Gods method, firſt ſought Gods Kingdome, and then (ſayes one) other things ſought him; adeo ut tanta terrena nullus auderet petere &c. So that none durſt to deſire ſo much of worldly happineſſe, as God freely gave him; and this was the Iſalmiſts order too, who firſt tenders a Petition for Zion, and after that for Jeruſalem; Do good in thy good pleaſure unto Zion, and then build the walls of Jeruſalem.Pſa. 51. 18. Zion ſignifies the ſtate of the Church, in regard of things ſpiritual, and Ieruſalem the evil ſtate. Mr. Leigh. O then let me beg this one thing, as upon my knees, be as zealous that God hath his due, as Caeſar or his Subjects theirs; ſhall blaſphemy ſcape better than felony? ſhall a Cut-purſe die, and a blaſphemer, a God-robber, a Kill-Chriſt live? Is ſacriledge become a leſſe ſin than theft? If ever rage beſeems a Magiſtrate, 'tis when he comes to reſcue the honour, or revenge the diſhonour of his God; then if ever Moſes might▪ be excuſed for tearing the tables, when Iſrael had turned the glory of God into the ſimilitude of a calf that eateth hay. Servetus the Heretique, charging Melancton of harſhneſſe in a Diſpute, made this anſwer, In aliis mitis ſim, cum blaſphematur nomen Chriſti non ita. Religion (my Lord) hath the greateſt intereſt in us all: All the Tents were pitch'd aboutWeems. the Tabernacle, to teach us, that the whole world is but a great Inn for the Church to lodge in; the Vine is a Noble plant, and the wine that's preſt from it hath noble qualitie, yet they ſay, if a mandrake be ſet neere the Vine the grape is farre the more generous; Juſtice is a rare vertue in it ſelf, but if Religion be planted neere it, its farre the more admirable. The Centurions ſervant commended his Maſter to the utmoſt when he told Chriſt Jeſus that he loved the Nation, and confirmed it by this, that he had built them a Synagogue. O bring back the Captive Ark, build Gods houſe,Lev 7. 5. repaire the ruines of the Tabernacle of David. This wil honour you indeed, and prove you lovers of your Nation.
3. They muſt be men of truth (that is) of Juſtice,Virgo haec judicibus commiſſa eſt in cuſtodiam ut ipſi nec violent nec violari patiantur. Delrio Adag. ver. Teſt. pag. 530. ſaith A Lap. for in all wrong wrong judgement there is a lie. Delrio tells us, that Juſtice was wont to be deſcribed by a Virgin and the Magiſtrate, by an Eunuch armed, To ſhew,
Firſt, that Magiſtrates muſt not violate the chaſtity of Juſtice themſelves; and ſecondly, they muſt preſerve her from others. Two enemies eſpecially juſtice is in danger of,
1. The Lawyer, who makes it a great part of his Art to raiſe a miſt before the Judges eyes ('tis a rule, that where the diſcourſe is general, there's no perſonal wrong to any) 'tis ſad to ſee a cauſe prove good or bad according as 'tis pleaded. Methinks I cannot mention the employment, but mind too that of poor Spira, whoat once breathed out his ſoul, his hopes, and this ſad lamentation together; Good cauſes I pleaded coldly, or elſe ſold perfidiouſly; Bad cauſes I followed zealouſly, and pleaded with all my might, O legitur historiam ne ſitit hiſtoria. Be not too wiſe or too learned to be ſaved by the fooliſhneſſe of preaching.
2. The ſecond enemy is the falſe witneſſe, if truth and innocency eſcape the one, how uſually do they ſuffer by the other. Though a faithful witneſſe, I muſt confeſſe, as great a friend to truth, as Jonathan to David, yet that thorowly ſifted, I doubt not but too often they would deſerve to be handled as Paul, when he was examined with ſtripes. Alas, who knows not (ſaith Luther) that Steven Luther Menſal. Colioq.died by witneſſe, and Chriſt himſelf died by witneſſes, though ſometimes ſuborned. Between theſe two enemies, when truth is like to be torne in pieces, as Paul by thoſe contrary factions, the Phariſees and the Sadduces, Acts 23. What need of a compleat Magiſtrate, like the Centuriont, here to come and make a reſcue.
4. Hating Covetouſneſſe. When the Prophet complaines of Jeruſalems Officers. Thy Princes are rebellious, and companions of thieves, he addes the cauſe,Iſa. 1. 23 they love gifts. As Paul ſhook off the viper from his hand, ſo ſhould a Magiſtrate a bribe, and ſay as he at another time, (if he meet with a temptation) when he dealt with Simon Magus, thy money periſh with thee. O honourable comfortable teſtimony, when our hearts can witneſſe. as Samuels. Here I am, &c. whoſe Oxe have I taken, or whoſe Aſſe have I taken, or of whom have 1 Sam. 32, 3I received a bribe, and I will reſtore it. And now to move you a little, let me quicken this grand duty with theſe few Argumens.
1. Conſider thoſe many honourable titles wherewith God hath dignified you, wherefore are you called Princes, Nobles, Nurſing-fathers, Shepherds, Mountaines, Sons of the Almighty, but that you ſhould honour thoſe titles by acting for his honor that hath conferr'd them on you, 'tis a ſaying of Salvians, reatus impii eſt pium nomen. Titles of honour do but greaten wicked mens guilt that do abuſe them.
2. Conſider the influence that men of place have upon their inferiours. Magnates Magnetes, great mens lives are ſmall mens Laws, Magiſtrates are the countreys looking glaſſes in which other men look and dreſs themſelves by them. If a Magiſtrate will drink, or ſweare, or ſlight the Sabbath, who will not bear him company. As an eclipſe in the Sunne alwayes produceth ſome deſtructive effects upon inferiour bodies, ſo 'tis here, let a man of place be either good or bad, he is ſure to be exemplary: We read when Criſpus the chief Ruler of the Synagogue beleeved, many of the Corinthians beſide beleeved and were baptized with him, Acts 18. 8. on the other ſide the Pſalmiſt could imagine no heavier curſe for hisPſal 109. 6. enemy then this, ſet you an ungodly man to be Ruler over him.
3. Meditate ſeriouſly whoſe work you are in. Solomon tells you, the weights of the bag are his work, Prov. 16. 11. Et quae Dei ſunt trimide tractanda. Judges are Gods Lieutenants, and you judge for him, ſaith Jehoſhaphat to his Judges. Take heed what you do, for you judge2 Chron. 9 6 Lorinus in Pſ. 48. not for man, but for the Lord, who is with you in the judgement, and that's the third.
4. Conſider that God himſelf is preſent with you, and preſident over you, Pſal. 82. 1. God ſtandeth in the Congregation of the Princes. Loring on that Scripture tells us, the Ethiopians were wont to ſet an empty chaire in the middeſt of their judicatories to minde them that God was there, O think that God attends to heare what charges, evidences, pleas, and ſentences are there paſt, Cave Cato videt, was wont to be a watchword in Rome, and this awed them from evil, let our watchword be, the Lord ſeeth.
5. Laſtly, he is Judge of Judges, all cauſes muſt once more be heard over, and called again, he judgeth among the gods, when the preacher complains of wrong judgment upon earth, he looks upward, and relieves himſelf from heaven, but God (ſaith he) ſhall judge the righteous and the wicked, Eccl. 3. 17.
Ciprian in his prayer before his martyrdome among many heart-wounding paſſages from the conſideration of the laſt judgement, this eſpecially is one, Ve peccatis Cyprian. Tom. 3. pag. 5 14nihil cum elevaneris confringere terram ſub qua fiſſura petrarum me abſconſurus ſum cui monti dicam cade ſuper me, cui colli tege me, &c. Woe to me when thou O Lord ſhalt ariſe to ſhake terribly the earth. In what rock ſhall I finde a clift to hide me? To what mountain ſhall I ſay, fall on me? to what hill cover me, &c? O if Martyrs tremble, how will ſinners ſtand. If ſuch as loſe their lives for Chriſts dread that day, what will become of ſuch as venture their lives againſt him. If this be done to the green tree, what will be done to the dry? Oh that we were wiſe to conſider our latter end, that we could provide by holineſſe, and prevent by repentance the ſad iſſues that ſin will in that day bring upon us: GodPſalm 56. 8 in Scripture is ſaid to have a bag and a bottle, a bag for our ſinnes, a bottle for our tears, oh as we have fill'd theJob 14. 17 one with ſin, ſo lets fill the other by repentence.
And oh bleſſed be that God that after we have made ſhipwrack by ſin, hath provided us ſuch a plank as repentance upon which we may ſwim ſafe to heaven. Let us then all take the ſhame of ſin to our ſelves by repentance here in the day of grace, that ſin may never bring us to ſhame in the day of judgement.