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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

not to fear to honour and reward others who are the servants of your just and honourable commands But it is time I proceed to the second thing that I proposed 2. The proof of the point The proof of this point which we have in hand And it may be made good that Justice that publike justice which we have described is the foundation of the publike welfare 1. By the direct evidences of other Scriptures 2. By some particular Reasons 3. By an illustration from the contrary 1. 1. By the Script The Scriptures are clear in the proof of it If we had but that one Text Prov. 14.34 it were enough a Text worthy to be written upon the dore of a Parliament-House in letters of gold Righteousnesse exalteth a Nation but sinne the sin of injustice he means is a reproach to any people As that other to be written over the Kings State in the House of Peers Prov. 16.12 The Throne is established by righteousnesse But I adde also two other Aphorismes of that wise King Prov. 4.18 The path of the just is as the shining light that shineth more and more unto the perfect day Prov. 12.7 The wicked are overthrown and are not but the house of the righteous shall stand I may adde those expressions of the Prophet Isaiah Is 54.14 In righteousnesse shalt thou be established thou shalt be farre from oppression for thou shalt not fear and from terrour for it shall not come near thee And Is 33.15.16 He that walketh righteously and speaketh uprightly he that despiseth the gain of oppressions that shaketh hie hands from holding of bribes that stoppeth his ears from hearing of bloud and shutteth his eyes from seeing evill He shall dwell on high his place of defence shall be the munition of rocks bread shall be given him his waters shall be sure I shall conclude these testimonies with that application which is made in the Prophet Jeremiah unto Shallum Jer. 22.15 16. Shalt thou reign because thou closest thy self in Cedar Did not thy father eate and drink and doe judgement and justice and then it was well with him He judged the cause of the poor and needy then it was well with him 2. 2. By Reasons But besides these direct evidences we may see the truth of the point in some particular grounds of it I will instance in four of them 1. 1. Because Justice makes acceptable to God Justice is the foundation of welfare because it maketh men and States acceptable to God on whose pleasure we do all acknowledge that publike welfare depends He it is who hath wisdome and might as Daniel tells the great King Dan. 2.20 21. He changeth the times and the seasons he removeth Kings and setteth up Kings This great God that rules the Nations takes a speciall care for them that are just of which we have an antient example Gen. 7.1 where God saith unto Noah Come thou and all thy house into the Arke for thee have I seen righteous before me in this generation And the Prophet Esaiah gives another notable example of one to whose posterity God subdued the people of Canaan Es 41.2 He raised up the righteous man meaning Abraham from the East called him to his foct gave the Nations before him understand it of his posterity and made him Ruler over Kings he gave them as the dust to his sword and as driven stubble to his bow So true is that of the Apostle which hitheto may be applyed Rom. 14.17 18. The Kingdom of God is inrighteousnesse and peace he that in these things serveth Christ is acceptable to God and approved of men 2. 2. Because Justice is the Nurse of Peace Publike prosperity is nursed up by peace and peace is procured and preserved by Justice according to that of the Psalmist Psal 85.10 Righteousnesse and peace have kissed each other And in another Psalm Psal 72.2 The mountains shall bring peace to the people and the little hills by righteousnesse Are there any assaults against the setled peace Justice it is that fortifies against them The righteous shall hold on his way and he that hath clean hands shall be stronger and stronger Job 17.9 Doth any side lye open to danger Justice doth surround us Thou Lord wilt blesse the righteous saith David Psal 5.12 with favour wilt thou compasse him as with a sheild Is there any thing that may annoy likely to come in by the back dore Justice also keeps that For which the Prophet is expresse Esa 58.8 Thy righteousnesse shall go before thee the glory of the Lord shall be thy Rere-ward or as the Margin there hath well rendred it according to the Hebrew It shall gather thee up So to bring thee off safely In a word what doth more threaten the publike quiet then a publike discontent by reason of oppressions when as it is Esa 5.7 The Lord looks for judgment but behold oppression for righteousnesse but behold a cry But that very Text doth intimate the safety of a State where there is no oppression but judgment and righteousnesse there is no cry no discontent 3. 3. Because Justice maintains Reputation The quiet management of Authority and Power is maintained by Reputation how else should such huge vaste Bodies of people be led and ruled by a few But Justice it is that gives and keeps up Reputation and an Awe in the differing minds of multitudes This is it that steales the hearts of men That Ambitious young Prince Absalom knew that it was the most taking argument when he had a designe to transferre the government from the old King upon himself O said he that I were made Judge in the Land that every man which had any suite or cause might come unto me and I would doe him Justice 2 Sam. 15.4 And it is said in the sixth verse So Absalom stole the hearts of the men of Israel For as in the place before mentioned Rom. 14.17 18. He that doth this is not only acceptable to God but approved of men It is among the highest blessings which God promiseth to a reformed State when he hath purged away the drosse and taken away all the tinne when he hath restored the Judges as at the first and the Councellors as at the beginning that then they shall have the reputation of being a just State Es 1.26 Thou shalt be called The City of righteousnesse The faithfull City And it is preserved also by the same means for saith Solomon Prev 10.7 The memory of the just is blessed 4. 4. Because Justice builds up families A Kingdom is a combination of families and they are built up and kept together by just dealing The wise King had observed it Prov. 20.7 The just man walketh in his intergrity his children are blessed after him And in another place Prov. 3.33 The curse of the Lord is in the house of the wicked but he blesseth the habitation of the just To this purpose we have a rich and

sure promise Es 32.17 18 19. The work of righteousnesse shall be peace and the effect of righteousnesse quietnesse and assurance for ever And my people shall dwell in a peaceable habitation and in sure dwellings and in quiet resting places when it shal hayle coming down on the forrest and the City shall be low in a low place Nay and beyond this sometimes a few families yea a few persons that are righteous are the publike security Abraham knew that it was farre from God to slay the righteous with the wicked and God confirms him by his word If I find in Sodom fifty righteous within the City then I will spare all the place for their sakes Gen. 18.26 He comes v. 28. to forty sive v. 29. to forty v. 30. to thirty v. 31. to twenty v. 32. to ten Then Abraham could go no lower But God doth in the case of Jerusalem even to one Jer. 5.1 See if yee can find a man if there be any that executeth judgement that seeketh the truth and I will pardon it 3. 3. By the contrary That Injustice ruines a State There is yet one other proof which I shall offer of this point namely the illustration of it from the contrary That Injustice undermines the publike prosperity and makes a State vile and weak For the confirmation of this among many Scriptures that might be alledged I would commend the serious reading of that whole period Jer. 22. from v. 1. to v. 10. which I shall spare to recite It is the Prophets grave and wholsome application of himself in the Lords name to the King of Judah and his Princes Only give me leave to make use of one passage of the Psalmist's Psal 75.2 3. When I shall receive the Congregation I will judge uprightly The earth and all the Inhabitants thereof are dissolved I bear up the pillars of it I know not whether David made this Psalm but the speech is very like his and it was a Prince-like and just resolution what course to take when he should receive the government of which he had the expectation and the times he describes were much like the times of Saul when All was dissolved or as it is in the Hebrew Melted Without Justice all things melt and fall asunder The Similitude is from the melting of things heterogeneous as when little sticks straws feathers are frozen up together with the water into one Cake of Ice when it melts they all are loosened from each other and go their severall wayes as a mixt body also made up of lead tin silver c. But that which is homogeneous though it be loosened is not dissolved as gold when it is melted all the parts still are gold But a State is a mixt body when it is melted and the bands loosened it is lost the members of it are made unserviceable and to one another a burthen All this disorder is brought in by injustice Nothing ruines a people sooner The Macedonian Empire had a speedy erection but it had also a very speedy dissolution and Pausanias by a naturall light could discern the cause of it Because the foundation of it was said in Perjurie We have seen the Palace or the Tower rather of Justice a strong built and steddy fabrick But the City of Violence as one hath described it to us is nothing but a heap of ruines cemented with blood a place where Earth-quakes and out-ragious winds are very frequent where the water is poysonous the air infectious the inhabitants clothed in the skins of Lyons Wolves Tygers Foxes or in the spotted skins of Panthers He tells us pleasantly that some of them being dissected were found to have two hearts whereby a Judgment might be made of all the rest of the Inhabitants Nothing worshipt there but those tria numina honour gain and lust The Trade they drive only Boxes of Smoak Vizards counterfeit ware or poysons racks halters or false Evidences pretended Patents c. He tells us also that about the houses were heard nothing but Ravens and shreich-Owles and in the streets were observed divers standing pooles filled up with the tears of poor widowes young wronged Orphan's and poor men oppressed by the rich and mighty But this confused building cannot stand Such a structure weighs down it self and all the Pillars upon which it is propped are rotten May you please now after you have seen the beauty and strength of those seven Pillars supporting the Palace of Justice to take a short view of those unfound props of the ruinous building of Injustice 1. 1. For a man to live to himself an unsound principle One is That principle of worldly yea and divellish wisdom that I may borrow a Character from the Apostle James which is this That a man should doe all for himself and make his own Interest the god whom he serves This is the Trojan horse that being let into the world bears in the belly of it fire sword facriledge plunder desolation That man that serves himself cares not to ruine all the world besides Self-love when it overflowes its channell overthrowes all things that stand in its way and bears down all respects of duty honesty and relation These men are they that turn the world upside down We have known such men make no conscience to sacrifice the blood of such as have served them with the greatest devotion and passion upon the Altar of self-Interesse 2. 2. To live by fiction anunfound principle Another is this principle Namely That it is best easiest and safest for men to govern themselves by fiction because there are few wise men who will attend those drifts but the greater part of people such as cannot discover those masqueries and are willing to be deceived But we that beleeve the Scriptures know what an unsound bottome this is where we learn that 't is most safe to be sincere and that the honest man is upon the surest tearms for his standing for as for them who as the Prophet speaks Esa 15.16 Seek deep to hide their councell and whose works are in the dark and say Who seeth us and Who knoweth us Surely their turning of things upside down shall be esteemed as the Potters clay And that memorable sentence of Solomons Prov. 26.27 is an absolute truth Who so diggeth a pit shall fall therein and he that rolleth a stone it will return upon him 3. 3. To pursue revenge an unsound principle A third is this principle That it is good to reign like Lions to keep them down whom you have once got under to pursue all advantages and never to be reconciled or to forgive Truly a very desperate maxime of such as doe endeavour even to eternise their revenge as if they had taken such an Oath as Hanibals father gave him when he was young never to be at peace with the Romans Some there are that take even a dying pleasure in revenge I have read a very remarkable story to this purpose in