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cause_n	king_n	lord_n	year_n	2,888	5	4.9547	4	true

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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

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 ●rov 11. 5 6 18 19. The righteousness of the perfect shall direct his way The righteousness of the upright shall de●●●er them The wicked worketh a dece●●ful work but to him that soweth righteousacss shall be a sure reward Rightcousness tendeth to life Isai 3● 17 And the work of righteousness shall be peace and the effect of righteousness 〈◊〉 and ass●●ance for ever Isai 33 14 15 Who among us shall dwell with everlasting burnings He that maketh righteously That despiseth the ga●● of oppression and shaketh his hands from holding of bribes L●●●er to G●b●●us Cupio ego inveniri Christi ecclesi●● suae fidelis ●● prudens esse non potuerim Minister Christo servimus Christo credentibus uni nostra haec scri●●●damus caetera turba vale Musculus in Matth. London Printed by Robert White for Nathaniel Brooks and are to be sold at the sign of the Angel in Cornhil neer the Royal Exchange 1649. To the Right Honorable John Puleston Esquire One of the Justices of the Court of Common Pleas and Francis Throp one of the Barons of the Publike Exchequer Judges of Assize for the Northern Circuit And to the Right Worshipful Sir William Saint Quintin Baronet High Sheriff of the County of York and all the Faithful Justices of Peace of the same County J. S. wisheth Righteousness and Peace by Jesus Christ Right Honorable and Right Worshipful WHat the French Chronicler saith of his Countrey-men in the Preface to his History much more truly may be said by us of this Nation viz. That we have lived in a time of miracles and our posterity will hardly beleeve the wonders done in our days and every yeer as devils and men have heightned their rage and malice against the Church the more God hath multiplied the loaves and fishes of his mercies wonderfully to us-ward I beseech your Honors and Worships to help us so far as you can that what prayer hath got praises to God and justice to men may keep and wear You may remember that while * Judg Th●●p one of your Lordships was executing justice impartially here the last Assizes that costly Castle of pontefract being the last strong hold which the enemy had in all this Nation as your Honors mentioned in your Charge the last Assizes which is deservedly since Printed was delivered up into the Parliaments hands and thereby this poor shattered County which hath had Armies in it constantly now these ten yeers together cleared up from any open enemies in Arms And now this Assizes while you are still upon the execution of justice the Lord hath sent us in the joyful news of such wonderous works which his right hand hath wrought in Ireland August 2. as makes us all like them that dream While the Church was praying for Peter Act. 12. God cast in Peter amongst them as the answer of their prayers and when the wrastling flock of Christ at least many of them had not onely in private but in publike been weeping fasting and praying for Ireland August 1. the Lord of hosts did by a handful of men that so his hand alone might be seen and have the glory work a marvellous deliverance for that poor Nation of Ireland August 2. The shield the sward and the battel were broken in Salem Psal 76. 1 2 3. God sometimes saith That men were too many to work withal never that they were too few Judges 7. 2. Go on I beseech you Right Honorable in doing justice and therein exalting the Nation freely in that way committing the event to God notwithstanding all carnal objections You may perhaps remember those verses that were writ over the Court of Justice in Zant. Hic locus odit amat punit conservat honorat Nequtiam pacem crimina jura probos True it is that God hath taken away by death many godly worthies in these our times both in Church and State but if we do as the London Clerks in their weekly Bills set the Christenings against the Burials I mean compare the young ones coming on in University City and Countrey with those lately translated hence those I think will exceed these True it is likewise as in the Sermon is mentioned that of latter times Heresies have much overspred this Nation a sad case I confess But if we likewise consider how far the glorious Gospel hath spred within these last seven yeers into those places where in Truth and Purity before it came not and shines more bright in some places where before it did come as also in the just liberty afforded to humble consciencious men since these times I think our gains a primo ad ultimam if we judg super totam materiam exceed our losses Heretofore in many places how were Sermons on Lords days in the afternoon Lectures Exercises c. forbidden How were men if suspected for Puritans made offenders for a word Isal 29. 21. If men did meet together to weep and pray though with most integrity on the Churches behalf it was well if they escaped scorching either in their Persons Liberties or Estates We grumble that things go on no faster when yet our selves have hands in plucking off the Chariot wheels we are not content that the Lord do his own work his own way but are too much of Na●mans spirit would have God limited to our time and pace 2 Kings 5. 11 13. not justly considering that mans extremity is Gods opportunity that Jerusalems wall is usually built in the most troublous time Dan. 9. 24. 12. 1. The wise God oft times goes forward when he seems Gen. 42. 38. 45. 9 10 c. to us to go most backward as in the case of old Jacob and his children when they were most driven out of hope then were the greatest mercies brought about While Moses was a great Courtier and the Kings great favourite he never delivered Israel but when banished had been fourty yeers a poor shepherd and had lost his favor and Courtship then doth God use him in that great work My Lords God hath hitherto carried you on couragiously and undauntedly in the Cause of God and the Common-wealth ride on in Gods way and prosper * Judg Thorp One of your Honors I have known intimately a long time and am not willing to say what I know to be truth concerning you lest the carping world should say that I give flattering titles to men a thing which Elihu Job 32. 21 22. condemns and which I thank

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

prayers also Secondly Be diligent Daniel advanced paries much Dan. 6. so doth David Psal 55. 17. to know the estate of your Country Thirdly Take heed not only of bottel and basket bribery but of flattery praise private revenge c. and that you your selves affect not too much to pot and pipe to swear c. how then can you punish others for those faults Fourthly Be active and diligent in your places quo nobilior eò laboriosior was the old motto see Nehemiah how active in his own person Neh. 2. 11. 4. 23. again be resolute in Gods cause and know neither friend or servant be content to commit thy good name and liberty and all to God Thirdly I would gladly have spoken a word or two to the gentlemen of the long robe had they been here this morning I blesse God I have no temporall suite this Assizes as I here told you the last Assizes also yet let me make this suit to you not wittingly and against your knowledge to do what in you lies to uphold and maintaine an unjust cause take heed you do not care how light the cause is so the see be heavy do you think that is your calling or office to do what in you lie to destroy a Nation I know men put the fai●est gloss on their own causes when they come to you men love to slatter themselves and are partiall in their own relations besides some causes are very intricate and difficult but however that is no Calling of God that cannot consist without wilfull endeavour to overthrow justice truth and the Nation I beseech you therefore first pray much ere you come to plead Secondly plead no cause on which you durst not begg Gods blessing upon your proceeding who dare mock God so for an unjust cause Thirdly plead so now as you may have Christ to plead for you at the latter day there are some whom God will destrov at last and Christ will not plead one word for them Luk 13. 9. nay plead against them Luk 19. 27. Fourthly do not 〈◊〉 〈◊〉 labor to advance injustice which overthrows any Nation do not labour to make black seem white to flourish colour ever a bad cause a very Plantus calls such sordida poseinummia that for private gain would plead causes which they knew bad another calls such 〈◊〉 f●●ces decemdrachmariae and addes Linguas 〈◊〉 It is reported of Nevessan a great Lawyer but bad man that he used to say He that will not adventure his body shall never be valiant and he that will not venture his soul shall never be rich O take heed of these desperate and destructive ways He that was to plead before the Judges in the great Court of the Areopagitae must plead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without either Preface or Passion left with their thetorical flourishes they should any way prevail to draw the Judg to pass an unjust Sentence And Philip King of Macedon displaced a Lawyer because he coloured his hair and his reason was he was jealous That he would also colour over a bad cause And let me in the fourth place speak a word to my Brethren of my own cloth and perhaps some of you think it s more then time that I had been there ere now let us practise and advance Righteousness we are men of God and should not be men of the devil 1 Tim. 6. 11. Our lives hearts and hands should be clean we that carry the Vessels of the Lord Isai 52. 11. Three Emperors successively made and confirmed a Law That the Clergy as they called the Ministers should not receive Tithes I mean such Rents and Payments as formerly they had done Jerome writing to Nepotian about it It grieves not me so much saith he that they made such a Law but that the Priests by their unrighteous lives did deserve it Erasmus his tart expression against such was That they were dumb in a Pulpit not in a Tavern profectò in hypocausto nemo illo vocatior Let not men justly upbraid us with golden Chalices and Wooden Priests Secondly Hold we out the Truths of God and not mens phansies and inventions in our ministery sound doctrine is called Righteousness Heb. 5. 13. When men ask bread do not give them a stone nor scorpions for fishes and hold our the truth plainly that poor Countrey people may not need to study Latine to understand our English How far was holy and learned Paul from going out in that kinde of Creature strength 1 Cor. 2. 1 4. speak plain and home As Luther writ to Gerbellius Cupio ago inveniri Christi ecclesie sue fidelis si prudens esse non potnerim minister I desire to be found a faithful Minister of Christ if I cannot be so prudent and politick as some are Thirdly Be diligent it is not justice to take mens Temporals and not discharge your duty in sowing Spirituals see Pauls charge and tremble 2 Tim 4. 1 2 3. Fourthly Be zealous for the truth When one desired to know what a one Basil was he shewed in a vision a pillar all on fire with this Motto Ta●●●est Basilins Old holy Latimer said in his days there were many good Ministers in England but deest ignis deest ignis said the old man There wants fire of zeal And as we should be zealous for the Truth so against desperate Errors Remember but the Spirit that was in Polycarp Ignatius Irenaeus c. How zealous were the Bishops in the Counsel of Nice against Arrius who differed from them but in one Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How zealous were the Ministers of the Latine Church against the Greek Churches about the proceeding of the holy Ghost yet the difference lay onely in two prepositions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How zealous was the Church against Nestorius who differed from them onely in one Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet six hundred Bishops then rose up and said That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Fifthly A word or two to all you my Brethren and Countreymen for I cannot but love the smoke of this darling soyl that are flocked hither to these Assizes I beseech you advance Justice and Righteousnes this God expects from all Micah 6. 8. Luke 3. 14. First I beseech you put off and avoid needless wordy brabbles and suites rather as Christians yield and submit one to another it is no dishonor for the better man to offer terms of peace herein as Abraham to Lot though he was Lots Uncle and remember that motive in Gen. 13. 7. 8. Aristippus said to Aeschines they being at variance Though I be the elder man yet I seek to thee nay verily said Aeschines Thou art not onely the elder but herein much the better Or secondly Refer your controversies to honest men at home Remember that of the Apostle 1 Cor. 6. 5. I speak to your shame Is there not a wise man amongst you Thirdly You that are of the Juries grand or ●●nall proper or tall men take head of Judas his practice and principles his cry is Matth. 26. 15. What will you give me and I will deliver him he never asks is he guilty or not guilty what hath he done or what will you do with him but only quid dabitis Again Take heed of wresting mens words in your Testimony beyond their true meaning or those Witnesses did against Christ Compare John 2. 19. with Matth. 26. 61. Christ did say Destrey this Temple and 〈◊〉 〈◊〉 〈◊〉 it up 〈◊〉 they affirmed that he said I 〈◊〉 to de●●●● the Temple or God and to build it in three days Christ said 〈◊〉 and day affirm that he said I can destroy Christ said This Temple 〈◊〉 ing his Body and they say that he said Temple of God though if he had so said it had neither been felony nor treason Nay take heed that you do not swear the truth out of malice and by-ends not from the love of the Truth but Revenge and Mischief lest if thou so do God call thee a false witness We do not read that that dogged Edomite I Sam. 22. 9 10. testified any thing but truth for the matter yet is called a false witness or lying tongue that devised mischiefs Psal 52 2 3 4 c. This should in the next place have been a sharp reproof to very many particulars that do exalt unrighteousness apparently but I may not detain you too long Like wise another Use should have been of Tryal whether we are truly righteous or not First Look to our principles whether the Law of God be come unto us onely or also into us To some it onely comes unto them John 13. 3 4. to others into them not onely brains but hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10. 16. Is our obedience the obedience of Faith and Love Rom. 16. 26. 12. 1. Hosea 3. 5. A reasonable soul is the form and specifical difference of man from beast but it is supernatural grace that makes him more then a man viz. Godly man Union natural ●twixt reasonable soul and body makes a man but its union mystical ●twixt soul and Christ that makes him godly But I must though unwillingly break off and leave the rest together with the second doctrine And having made already in Gods name my humble suit to you let me in your name to God make my humble and hearty suit for you Let us pray NOw having preached these Notes ere I could quite transcribe them though in much hast God sends us the joyful news from Ireland which his own hand wrought August 2. 1649. which makes me adde there lines Promission pacem tua nu●● Ecclesia Christe Insanu mund turbine pressa petit Evigila tandem fluctus compesce surentes Fac tibi non percant ques pater ipse d●dit Et smul ad ju●●um pergas perduce●e sinein Quod tua pro nubis dexiera capit opus Musculus on Matth. Ve●pcra jam venit nobiscum christ mancto Exitingm luccm ne pallare iuam Parxus on Matth. Ni●●● in cassum cb 〈◊〉 subrnergere navim Fluctuai at uunquium mergitur illa ra●●s FINIS