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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	call_v	name_n	write_v	6,549	5	5.6975	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93049	Britannia rediviva: or the proper and soveraign remedy for the healing and recovering of these three distracted nations; as it was prescribed in a sermon preached in the minster at York, at the Assizes there held on Thursday morning, August 9. 1649. Before the Right Honorable Judges, the Right Worshipful the High Sheriff, the justices of peace, gentry, and others of the county of York. / By John Shaw, master of arts, sometimes of Christs Colledg in Cambridg, and now preacher of Gods Word at Kingston upon Hull.	Shawe, John, 1608-1672.	1649 (1649)	Wing S3026; Thomason E584_1; ESTC R206214	28,435	40

dobetter service to God and his Church and subscribes himself in the * Apostles phrase Your servant for Jesus sake John Shaw Britannia Rediviva OR A SERMON Preached at the Asizes at York on Thursday morning Aug. 9. 1649. holding out a Soveraigne remedy for curing a sick Common-wealth Proverbes 14. 34. Righteousness exalteth a Nation but sin is a reproach to any people SOlomon a King of Peace he spoke Proverbs and Jusus Christ the Prince of Peace he spoke Parables and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used signifies both Proverbs and Parables or ruling principall sentences The Papists among their proud swelling titles which they ascribe to their Doctors as Angelicall Seraphicall irrefragable profound Doctors Doctor of subtleties c. they call Peter Lumbard Master of the Sentences but much trulier may Solomon be called the Master of the Sentences and so much the Hebrew title of this book implies as Axiomes in Logick Aphorismes in Physick c. such and much more are these Proverbes in Divinity principales sententie a parable is saith S●●das 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gregory Nyssen hom 1. in Cantic Hieron epist ad Paulixum do observe that Sol●mon had three names first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pacificus second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesiastes third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dilectus domini and that according to these three names he wrote three books 1. As he was peaceable he initiated the young man with wise sentences of Piety and peace therefore often calls My sox 2. As he was the Preacher he wrote the book of Ecclesiastes shewing to men of riper yeers the vanity of the world and to warn them when grown up 3. As the beloved of God he wrote the book of Canticles and therein acquainted the strongest Saints with the high love and sweet Communion twixt God and the soul but however that may be but a meer conceit yet sure we are that Solomon thewisest of all meer mortalls since the full invites poor sinners to a great and sumptuous Banquet in the eight first Chapters of this book and then spreads the Banquet before them Chapter 9. from which Chapter to the 25. there is little or no dependance of one verse upon another as is usuall in other books but usually an illustrating opposition betwixt the former and latter part of the same verse as here in my Text Righteousness exalteth a Nation but c. Wherein are two most confes●edly true axiomes placed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousnesse exalteth it but sin that is injustice or unrighteousness is a reproach or putteth down and debaseth any people Wherein we have Moses his Proclamation of blessings and curses or Joshuas Mount Gerizim and Mount Eball In the former part of the verse we have a sick Deut. 11. 26. Josh 8. patient not one single person but a whole Nation though this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes taken in Scripture for one single person Abimeleck Gen. 21. 4. as some Rabbins think a Nation that is in a poor distracted low estate so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lift up or exalt implies and as by the other hemistichium or half verse appears Secondly here is the Physick for this sick Nation verse 2. justice or righteousnesse Thirdly its Cure exalts sets it up on his feet again a Metaphoricall expression as Carlwright observes advanceth a Nation suitable to that Deut. 28. 13. In the other hemistichium We have first a Nation and people thereof in the height of peace plenty safety c. Secondly the poyson and worm that gnawes down this slourishing Nation or people viz. sin Thirdly the ruine it self implied in the word reproach or beggery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies first properly bounty or mercy so the Pool in the New Testament John 5. was called Beth-Chesda the house of bounty But secondly Per antiphrasin it s used for impiety reproach disgrace c. and so it is used Levit. 20. 17. Prov. 29. 9 c. some read the Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dis●●●t 〈◊〉 auxi●●●tus est word Cheser 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being much alike which signifies poverty misery difect c. and so it seemes the Septuagint read this place and so translate it sin beggars a people or sin diminisheth tribes and families and so that word notes Prov. 28. 22. and indeed both are true that sin doth both disgrace and beggar any people But remembring your weighty occasions I hasten from the opening to applying the words which hold out to us as I said two plain axiomes and wholesome truths which that you may the better remember I shall wrap them up in the words of the Text. Obser 1 That righteousnesse exalts any Nation though never so low and in disgrace Obser 2 That sin or unrighteousnesse will in time disgrace and beggar any Nation though never so strong and eminent For the first Scripture is full every where that righteousnesse exalts a Nation from him that sits on the throne to her that grindes in the mill begin at the Throne and S●epter righteousnesse exalts it Prov. 16. 12. 25. 5. and so the body of the Nation Prov. 29. 4. righteousnesse prevents miseries eminent Zeph. 2. 3 4. Gen. 18. and delivers from miseries incumbent Prov. 10. 2. 3. and as it brings privative mercies so positive blesings As first Peace Isa 32. 17. Psal 72. 1 2 3. 85. 10. Secondly honour Jer. 22. 3. Isa 1● 26. 59. 17. 62. 2. So thirdly righteousnesse brings safety to a Nation and strength Prov. 18. 10. 25. 5. Isa 26. 1 2. 58. 8. Jer. 33. 15 16. Fourthly Plenty Prov. 8. 18. Psal 85. 10 11. Fifthly Riches and prosperity Hos 10. 12. Prov. 8. 18. Sixthly Comfort and satisfaction to mens consciences Uprightnesse hath boldnesse Prov. 28. 1. yea righteousnesse brings joy in life Prov. 29. 6. Psal 118. 15. and in death Prov. 14. 32. and after death Psal 112 6. and a blessing to their posterity Prov. 11. 21. Now are not all these pretious clasters of sweet grapes It is now seven yeers this moneth if not this day since the Standard of war was in these latter yeers set up in this Nation and do we not now value peace Are we low and in contempt this brings honour are we in danger by Land or Sea at home or abroad this brings safety are we poor plundered and an impoverished Nation this brings plenty riches and prosperity c. And now the 〈◊〉 being thus cleared that righteousnesse doth thus exalta Nation give me leave a little to unba●e the root of this large-spreading tree and then I shall hasten with what speed I may to shake you the pleasant fruit And here know that I speak not of that infinite righteousnesse which is in God or that righteousnesse in Angels c. but only as it relates to men and so righteousness is twofold it s either 1. Sacred or

Basil to subscribe to the Arrian Herefie he answered boldly and freely He would not some told him That he was mad so to answer the Emperor who had power over his life Opto me in aternum sic delirare said he I wish I may ever be so mad See but the courage of a woman in the cause of God though in the midst of many dangers If I perish I perish Esther 4 16. This courage should not be natural onely a Roman spirit or fury but Christian courage bu●le by Faith upon the promises such was Nehemiahs courage Nehe. 2. 20. Fifthly Men of truth and faithfulness they should be faithful themselves and have care to put faithful men in places of trust under them Nehe. 7 2 thus Exod. 18. 21. Sixthly Men hating Covereousness they should be sober men as well free from that dry drunkenness after gain praise c. as from that wet drunkenness of which Bathsheba warns Solomon Prov. 31. Not onely hating bribery of money and gifts which in Scripture phrase do not onely blinde the eyes of the Judg but quite pull them out of his head so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Deut. 16. 19. signifies and is used 2 Kings 25. 7. for quite putting out Zedekiahs eyes but the more deceiving bribery of friendship flattery fear praise honor c. which cause men to warp aside When Pilate did the most unjust act in the world in condemning hrist I read not of any moneybribe that was given him but onely the bride of fear If thou do it not thou art not Casars friend Alexander would have Mr. ●● judged pretty well onely a kinswoman could have made him partial Claudius was a good Magistrate free from moneybribes but then his wife and servants could over perswade him sometimes so was Ti●aius but retainers and flatterers that blew up the bladder of praise and vain-glory could have blinded him Elisha would neither take bribes himself nor suffer his servant Gihazi to take any if he do he do he shall smart for it they will bring a curse Job 15. 34. Ames 5. 12. Seventhly Men wel known that is for soundness and integrity Dent. 1. 13. free from those open vices which they punish in others 1 Tim. 3. 5. Eighthly Men of mercy as well as justice Psal 101. 1. Prov. 20. 28. Ninthly Men of publique spirits that seek not themselves but the good of the people over whom God hath placed them as the text saith of Mordecai Esther 10. 3. that Mordecai the Jew was one that sought the wealth of all the people and spake peace to all his seed so Nehemiah did not seek his own gain refused his own stipend in those dayes and bought no land when in those times of distraction he might have bought it very cheap Nehem. 5. 14 16. Eighthly Consider the great account you are ere long to give when you must be called to render account of your stewardship Luke 16. 2. when the trumpet shall blow and another throne erected and you your selves to be judged who of late judged others Nuper eram judex jam judicis ante tribunal Subsistens paveo judicor ipse modo When you must give account not to the Parliament or people but to the just God and then it will be a black day with all wilfull perverters of justice Our Chronicles tell us that in the dayes of our Edward the third in Anno. 1360. when King Edward the third laid siege to Paris in France on Aprill the fourteenth being the munday next after that commonly called Easter day though by the way observe there is no such word as Easter in the originall Act. 12. 4. but after the Passeover it was a day so black dark and bitter cold that many of King Edwards men died on their horse backs with cold whereupon ever since that day hath been called black-munday but if you execute not justice that day of account will be a blacker day I have often heard tell of Doomsday book you much better know the meaning of it then I I pray you remember Doomsdayes account Ninthly Consider the many pretious opportunities God hath put into your hand of doing good of rectifying what is wrong in Church and State of releeving the oppressed punishing malefactors in a word of exalting a Nation and bringing much glory to God now you have a call and opportunity First to maintain and uphold true Religion that we may lead a quiet life as well in all godlinesse as honesty 1 Tim. 2. 2. 1 am confident my Lords that you are resolved that clipt or brasse money shall not passe I beseech you take care also that clipt Religion may not passe I think they deserve severe punishment that do endeavour to overthrow the just fundamentall Laws of our Nation and I shall not think him guiltlesse that endeavours to overthrow the fundamentall Laws of heaven I think him too blame that will needs picture up the Trinity in Windows but him more that denies the Trinity and the God head of Christ and Holy Ghost I think him much too blame that denies the Supream Authority of Parliament but him more that denies the Supream Authority of Heaven and think this should with more zeal be vindicated and maintained he that would by any unjust way at this Assizes take away my estate is much too blame but he that would take away my my Christ Scripture c. much more Object But it is objected these heresies should not be they are damnable 3 Peter 2. 2. destructive 2 Tim. 2. 17. fruits of the flesh Gal. 5. 19. 20. But what is all this to the Civill Magistrate he hath nothing to do with reforming of them Answer To this I answer that in the old ●estament the civill Magistrate had power nay it was their first and great care and charge to suppresse idolatry and seducers thereto and to advance true Doctrine and Worship thus Jeho●●ap●●t Hez●●●ah Josiah c. thus Deutero 13. Nay a very 〈◊〉 and Darius th●●●●h Heathens had so much light Daniel 2. 29. and 6. 2●●● Object 〈◊〉 th●se were in the old Testament what is this to the N●● Answer Answ They that take away the authority of the old ●estament would in time take away the New m●n plander by st●ps and degree first the second commandment then the ●●urch then the whole Law then the Old Testament and then all the Scriptures Civil Magistrates did in the Old Testament punish murder adultery c. and where is the Law in the New Testament for punishing these crime now if they setch their Authority for punishing these from the Old Testament why not for the former I fear men that desire such unlimited tolleration for all the most desperat fundamental errors will in time desire the like for intollerable practices which they will say flow from those principles the devil faith one will think himself a great gainer it for the putting down of one Prelacy and Popery he may get an universall