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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A94759	The palace of justice opened and set to veiw [sic], in a sermon at Margarets Westminster before the Honorable House of Commons assembled in Parliament, upon the 12th of May, 1646. Being the day of their solemn thanksgiving, for regaining and taking in the several garisons, of the city of Exeter. Barnstable. Michaels Mount in Cornwall Ruthen Castle. Ilford-Combe. Aberystwyth in Wales. [double brace] Dunster Castle. Titbury Castle. Woodstock Mannor. Castle of Bridgnorth. Banbury Castle. Newarke. / By Sam. Torshel.	Torshell, Samuel, 1604-1650.	1646 (1646)	Wing T1940; Thomason E337_12; ESTC R200826	21,000	29

may use to you this day Honoured and Beloved the last words which this great man Moses spake publickly to Israel which are mentioned in the 33. Chapter of this Book ver 29. Happy art thou O Israel who is like unto thee O people saved by the Lord the shield of thy help and who is the sword of thine excellency thine enemies shall be found lyars unto thee and thou shalt tread upon their high places You are a people saved this day your enemies crouch flatter and lie unto you you have trod upon their high and fortified places Besides all heretofore regained now of late you have trod upon their high place the fortified Mount in Cornwall upon the strong Citie of Exeter upon Barnstable her neighbour upon the Fort of Ilford-Comb upon the Castles of Ruthein Aberistwith Dunster Titbury and Bridgnorth upon the garison'd Manner of Woodstoock specified in the first Order of your Honourable House for calling this Assemblie together besides what is in your Additionall Order of yesterday you have trod upon the strong Castle of Banbury and the most considerable in land Garison of Newark And that I may reflect upon my Text You live and God be praised that you doe live after so many attempts against you and at last it may now be rightly said Yee inherit the land May I have liberty if not to expresse my conceit upon the place which yet I know some wise and learned men doe that it is in a sense literally to be applyed to these times the warres of which they think doe tend toward the preparing of the Kingdome of the Saints here on earth yet at least to allude to that Text Luk. 22.28 29. and to apply to you that have been faithfull in this great cause in hand what our Lord said Yee are they which have continued with mee in my tentations and I appoint unto you a kingdome This kingdome possessed in great part of late by the sonnes of violence now is in your hand and lyes before you in a free view Let mee have the honour in your happy company as one of the meanest in your train to goe up with you this day to the top of Pisgah that from thence we may look over All the land of Gilead unto Dan and all Naphtali and the land of Ephraim and Manasseh and all the land of Judah unto the utmost sea and the South and the plain of the valley of Jericho the Citie of palm-trees unto Zoar You know the story from whence I borrow the description Deut. 34.1 2 3. You may this day see all in a manner yours from the Mount in Cornwall even unto Berwick the utmost English limit May wee with thankfull hearts a little survey the Land which the Lord our God hath given us as it were this day to inherit Michaels Mount brings you in the riches of the Tinne-mines in Cormwall Great Exeter neat Barnstable and the Comb restore and secure unto you the Cloth-trade of well-affected Devonshire Dunster Castle the last pawn of the enemy in Somersetshire delivers you the quiet possession of that temperate and fertile County If from thence over the stately Severn you look into Wales there Aberystwyth in Cardigan and Ruthin Castle in the rich and pleasant Vale of Cluyd doe this day present you with service of that mountanous Countrey and couragious people Shall wee thence passe thorow the pleasures of Shropshire to Bridgenorth and so to Titbury the lock of two Shires Stafford and Derby and to Newarke the darling of the enemies hope wee may see all in a manner yours and Oxford almost desolated like a lodge in a wildernesse having lost the prospect of Woodstock Mannor and Banbury Castle her left arm being now cut off But take heed that you forfeit not all this mercy and yet lose that good land which is given you to inherit Receive therefore the words of this exhortation Justice justice or That which is altogether just shalt thou follow that thou mayest live and inherit the land which the Lord thy God giveth thee I reade the words so Justice justice The Text opened because in the Originall Text the word is doubled Tsedek Tsedek and in the Chalde likewise Kushtha Kushtha Tremellius renders it Justissimam justitiam The Greek Translation of the Septuagint reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Vulgar Latine followes them Justè quod justum est Thou shalt follow that which is just justly Our learned Interpreters in our last English have given us the full sense That which is altogether just all manner of justice and nothing but justice thou shalt follow exactly carefully constantly That thou mayest live that is safely comfortably for so the phrase is used ordinarily I know not whether I need to observe it that the Vt in the Text is to be taken not causaliter but consecutivè the meaning is that the following of justice is not the cause of this comfortable life but onely that this comfortable life is the consequence of the following of justice There is nothing difficult in these or the next words And I chose a plain Text that I might not need to spend time upon explication but employ it more usefully I shall therefore onely consider these two parts I. An Exhortation Justice justice or That which is altogether just shalt thou follow II. Two arguments of perswasion 1. That thou mayest live 2. That thou mayest inherit the land I shall not so much as name those Propositions into which this Text might be resolved but onely attend the main drift that Moses had who having much conversed with this people and knowing them to be perverse and injurious as they had many principles of injustice among them which a Professour of Jewish Controversies at Leiden namely Constantin l' Emperour hath observed and hath given instance of in his learned piece De Legibus Ebraeorum Forensibus upon the First Code cap. 9. sect 11. to whom I referre the learned Reader hee having now conducted them to the borders of the land of Canaan which they were shortly to possesse that they might happily injoy it in a secled and secure state hee leaves with them this advice Justice justice thou shalt follow c. And from this as the full scope of the words I shall draw forth and insist upon this one Doctrine Publick Justice is the foundation of Publick welfare The Doctr. Moses himself had been a notable and good Justicer among the people of the Jewes and they were so farre convinced of the benefit of his administrations that at that time when hee was forty dayes absent from them to receive the Law from God me thinks the people speak in Exod. 32.1 as if they thought the want of a wise and good Magistrate could not be supplied but by having God in his stead Vp say they to Aaron Make us gods which shall goe before us for as for this Moses that man that brought us up out of the land of

The Palace OF JUSTICE OPENED AND SET TO VEIW IN A SERMON At Margarets Westminster before the Honorable House of COMMONS Assembled in PARLIAMENT upon the 12th of May 1646. Being the day of their Solemn Thanksgiving for Regaining and taking in the severall Garisons of The City of Exeter Barnstable Michaels Mount in Cornwall Ruthen Castle Ilford-Combe Aberystwyth in Wales Dunster Castle Titbury Castle Woodstock Mannor Castle of Bridgnorth Banbury Castle Newarke By SAM TORSHEL Prov. 14.13 Righteousnesse exalteth a Nation LONDON Printed by T.R. and E.M. for John Bellamy at the three golden Lions in Cornhill 1646. TO THE HONORABLE HOUSE OF COMMONS Assembled in PARLIAMENT AS most men have censured the Florentine to be Not honest So I could hardly allow him So much as in the vulgar notion the name of A Christian when I met with these passages in ●m One in his Second Book De Republica cap. 29. Si rerum vicissitudinem Contemplemur comperiemas multa accidere ex fato ita urgente ut iis obviam ire nemo possit quamvis in promptu remedia fuerint Another to the same purpose in his Book De principe cap. 25. Haud illud mihi obscurum est ejus Sententia complures esse ac olim fuisse itae rerum humanarum procurationem à fortuna omnino ab ipsoque dec teneri ut ab hominum prudentia nulla ratione corrigi queat immo nullo posse occurri remedia Ob id existimeri posset in iis rebus non multum laborandum esse sed qua fortuna impellit co se ferri permittendum Haec opinio majori persuasione his nostris temporibus propter rerum multiplicem conversionem recepta est quod nunquam non visae sint quotidieque videantur mutationes extra omnem humanam quae possit capi conjecturam Hoc ego nonnunquam animo cum cogitassem aliqua ex parte co inclinaveram sententiae Sed ne arbitrium nostrum extinguatur eam opinionem sequor ut alteram nostrarum rerum partem fortunae arbitratu judicem procurari alteram vel paulo minus administrandam relinqui Fortunam enim montano flumini omnia prosternenti comparare soleo quod cum praeceps fertur inagros effunditur arbores sternit convellitquè domos hinc terrae multum abripiens alio idem illud regerit omnia item prae se agit omnia ejus conspectum fugitant omnia illius furori cedunt sublata omni qua possit ratione reprimi nihilominus cum tali feratur ingenio nihil impedit quo minus homines pacatioribus temporibus possint objicibus aggeribusque prospicere ut iterum exundans canalibus destuat aut impetu represso tam effuse pernicioseque non feratur Idem accidit de fortuna quae vim suam exerit ubi nulla adest ad resistendum instructa virtus eò suos impetus convertit ubi nullos aggeres nulla impedimenta quibus sibi obviam iri possit novit esse extructa He afterwards propounds the troubles of Italy a little before and about his time as an instance of this discourse in which he gives more to Fate and yet to Divine ordination lesse then becomes one that is in profession a Christian And there are others who speak of the alterations and period's of Kingdoms as if they did beleeve a Mathematicall or Chaldaick necessity or a Stoick-fate both of which do subject even God himself one to the Starres the other to the connexion of second Causes And there are some men whatsoever their faith be in this that yet are busie enough to work by this advantage upon weak and jealous apprehensions which are sufficient to give countenance in the world to pretended and artificiall prophesies which have their greatest authority from superstitious fear Guicciardin gives us a notable instance of this There were some that had given out many Prognostications which were purposely made in favour of Charles the Emperour and in prejudice of the French King and Nation These wrought so farre upon the Marquesse of Saluzze that notwithstanding his deep ingagements to Francis the first and contrary to his own greatest interesse yea and to his proper inclination and affection he fell off from his Master to the Emperour after he had shewed his affrightment to his private freinds to whom he had complained of the inevitable Miseries which the Fates had prepared against France But we have a clear rule in Scripture by which to order our selves and suppresse our weak fears There we learn that all things are indeed under a Sentence which carries not a necessity of coaction but of Infallibility We subscribe to that of David 1 Chron. 29.11 Thine O Lord is the greatnesse and the power and the glory and the victory and the majesty for all that is in the heaven and in the earth is thine thine is the Kingdome O Lord and thou art exalted as head above all Both riches and honour come of thee and thou reighnest over all and in thine hand is power and might and in thine hand it is to make great We finde there also the course that this great and absolute Soveraigne taketh and constantly keepeth in the advancing and ruining of Kingdoms which is that which Jeremiah tells the King and Princes of Judah of cap. 22.2.3 4 c. Hear the word of the Lord O King of Judah that sittest upon the Throne of David thou and thy servants and thy people that enter in by these gates Thus saith the Lord execute yee Judgement and Righteousnesse and deliver the spoiled out of the hand of the oppressor and do no wrong do no violence to the stranger the fatherlesse nor the widow neither shed innocent bloud in this place For if you do this thing indeed then shall there enter by the gates of this house Kings sitting upon the Throne of David riding in Charets and on horses he and his servants and his people But if yee will not hear these words I swear by my self saith the Lord that this house shall become a desolation According to the tenour of these words I have preached righteousnesse unto you that you may be established and that all your late Victories may bee confirmed unto your posterity I might speak something of these present joy●●●●● of things in a conjecturall and prudentiall way I am a Protestant in the principles that distinguish both from Romanisus and Schism and in my Interesse I am a very Englishman Be just in all things and yee shall not need to fear either Starres or Prophecies or men Let me speak as a Divine in the words of the son of Oded Hear yee me in this The Lord is with you while yee be with him But if yee forsake him he will forsake you Your faithfull and most humble servant SAM TORSHEL THE PALACE OF JUSTICE The TEXT DEUT. 16.20 Justice Justice or That which is altogether just shalt thou follow that thou mayest live and inherit the land which the Lord thy God giveth thee MEe thinks I