Selected quad for the lemma: nation_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nation_n	church_n	king_n	rule_v	1,351	5	9.4691	5	false

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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

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

23. 3 c. And this exalts a Nation First because justice doth satisfie mens consciences Courtly garb Complements great House-keeping may please mens humors and phansies for a time but nothing satisfieth mens consciences but justice because that is a giving to every man his right and due without respect to rich or poor Levit. 19. 15. What brought down the former powers in this Nation former Courts c. But partial unequal and unjust Sentences Decrees Practices unequal and unjust distribution of punishments Amos 5. 15. Jere. 21. 12. or rewards Now that is the strongest building which is built upon satisfaction to mens consciences Secondly This is a sure way to free a Land from the guilt of national sins and destruction by National judgments when the publike Officers betrusted by that State do faithfully execute justice Private mens sins lye upon themselves publike Officers sins much more reflect upon the Nation as David sined and 70000 of the people suffer but when there is publike execution of justice and the Officers do what in them lies to prevent or suppress it God will not lay the sins to their charge 1 Kings 20. 42. nor to the Nation when Moses Exod. 32. 28 34 and Phinehas Psal 106. 30. and Josh 7. 9. and David 2 Sam 21. execute judgment Gods wrath is stayed off from the Nation Numb 35. 33 34. Publike persons like Briarius do good or ill with one thousand hands If Ahab spare Benhadad he endangers both himself and the nation 1 Kings 20. It was an Advocates speech to a Judg in Germany aggravating the fault of a murderer that had killed six men No my Lord said the Advocate he killed but one you are guilty of the blood of the other five because you let him escape see Isa 5. 6 7. Micah 3. 9 12. Thirdly this brings many blessings on a Nation as we mentioned in the beginning But that I may no longer detain you having thus far unbared the root let us now glean the fruits and apply all this by way of use Use 1 This shews us then where the strength of a Nation lies and which is the onely right way to make this the first yeer of Englands freedom or liberty as some men call it viz. righteousnesse towards God and justice towards man the silver stream of truths and justice runing down the Church and Common-wealth Use 2 It shewes also the folly and vanity of men that think by other means without righteousnesse to exalt a Nation As first by carnall policy thus Jeroboam the first thought to settle the Kingdom by Idols at Dan and Bethel to keep the people at home from going to Jerusalem to worship but this way ruined Hos 5. 13. 1 Kings 12. 16 27 28. him and his Kingdom in the end so Jebu thought by this policy to settle the Kingdom upon his line but it ruined them and brought all the blood though God commanded them to shed it and commended the material of the fact 2 Kings 10. 30. upon his head and his posterity Hosea 1. 4. It was one of Luthers Oracles that if ever Church or Nation were destroyed these or one of these three things would prove the bane of it First Carnall policy Secondly Carnall security Thirdly Unthankfullnesse for Gods mercies After King Henry the fourth of France was turned Papist he was asked why he forsook the Protestant Religion he answered It was to save his life and his Kingdom and prosessed to Beza that he would wade no deeper into the Sea then he could wade out when he lift And when Ravilliac stabbed the foresaid King he gave this as the onely reason because the King was not constant to any one Religion his carnall policy ruine him Secondly By riches without righte ousnesse but alas Quidsunt magna regna absque justitia nise magna latrocinia Master Rogers relates a story if a man whom he knew that when he was going to dye stopt a twenty shilling piece of gold in his mouth and mid some are wiser then some I will carry somewhat to help me and our Cronicles tell of one Bea●●ord Bishop of Winchester in Henry the sixt days who perceiving he should dy murmured sore that riches would not reprive him Fie quoth he will not death be hired will money do nothing No more will these though called the strong sinews of a State any way save or exalt a Nation without righteousnesse Thirdly others think to exalt a Nation only by the meer outside shew of Religion without the power of it thus Mahomet said the name of Religion and outward shew would win credit and esteem amongst men but the power of it would dull and emasculate their spirits Plato marvellously bragged of three things alas they were most poor things to bragg on as first that he was a man not a woman Secondly A Gracian not a Barbarian And Thirdly Socrates his scholar and accordingly many at this day bragg of three things First that they are Cristians and not Pagans Secondly Protestants and not Papists And thirdly professours and not openly prophane and yet alas how far may these men be from true righteousnesse like Micah bragging that he had a Levite to his Priest Judg. 17. 13. Fourthly By the power of the sword War is only lawfull as I have elsewhere * Th●●● kingdoms 〈◊〉 said when its necessary for the maintaining of a just cause the power of the sword without justice will not exalt but destroy a Nation as the voyce said to Phocas If you build your walls to heaven yet this sin will bring them down witnesse Zenacheribs and the Aethiopian Army 2 Kings 19. 35. 2 Chron. 14. 12. Fistly By righteousnesse see Jer. 22. 17. Augustus his saying was that the overthrow of a City was rather morum quam murorum casus and yet some men think by tyranny cruelty c. to establish a Nation but this runs cross to Scripture rule Deut. 16. 20. Levit. 19. 13 15. Use 3 The next use exhorts us to see not with fruitlesse railing but with bemoaning sorrow the unrighteousnesse amongst men that is in City and Country in all sorts and degrees men aiming at their own end driving on their private designs more eagerly now then ever never remembring Jeremiahs saying to Baruch Jer. 45. 5. Alas alas we need make no great search to finde out this unrighteousnesse we need not do as the Papists relate the story of learned Cardinall Bellarmine who when he was to consesse his sins and receive absolution on his death bed he could finde no sin to consesse committed in his old age no nor middle age but was forced at last to search into the vanities of his youth and there he found some Peccadillos to confesse if this story be true of Bellarmine I will say he was a great scholar as to reading books but the poorest scholar in the world in the knowledg of his own heart but we need not make so long a search for unrighteousness amongst

us O bemoan it and avoide it for the future as ever you tender the safety and welfare of this Nation our danger is not so much from Forraign States as from our own unrighteousnesse these are the worst enemies to Church and State bemoan it Jer. 22. 13. Isa 5. 6 7 8. Use 4 Let the fourth Use exhort us then to make much of righteous persons and unrighteousnesse these are the men that exalt a Nation we can never do any thing rightly for God till God do something savingly to us we can never exalt a Nation without true rightousnesse and the more to presse you to it consider First That this is your highest excellency other things make men honoured a while and admired amongst some men nothing without this is valued with the just and holy God There is more difference twixt the poorest righteous man I mean truly righteous towards God and not only civilly just towards men for this without the former is but an unholy justice an ungodly righteousnesse I say there is more difference twixt the poorest Saint and the greatest unrighteous man then twixt the brightest star and the darkest lump of clay the one partakes of the divine the other of the hellish nature and this difference will appear more clearly at the great day when all the sheep shall stand on one and all the goats on the other hand all other greatnesse of places offices temporall honours without this true righteousnesse are rather the greatnesse of an excrescenc●e as in a wen or wart then any true and reall worth the poorest Saint far exceeds Pompey Caesar Alexandar c. Paul esteemed no man after the flesh his affections did not run after men for temporal relations and honors 2 Cor. 5. 16. Nay he would scarce set pen to paper to write to any man but either to a Saint or for a Saints ●ake thus run his Epistles To the Saints at Rome to the Saints at Corinth to the Saints at Philippi Colosse c. Rem 1. 7. 1 Co● 1. 2. 2 〈◊〉 1. 1. 〈◊〉 1. 1. Col. 1. 2. Other great men without true righteousnesse may by vertue of their places which are Gods have the image of God upon them but if no grace they have the image of Satan within them and in Scripture phrase are called dirt dung chaffe smoak c. such titular gods may become real devils but they who truly righteous are the people that God sets apart for himself Psal 4. 3. separates from others here Gal. 1. 4. and at judgement Mat. 25. 32. these have the greatest riches Angels are richer then men yet have no gold or silver but have more righteousnesse God is richer then Angels and the Holy Ghost sets out his riches to be Grace Ephes 2. 7. 3. 8. these are a people of Gods purchase and trading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Populus acquisitionis Col. 1. 20. All Gods trading here below it s for their sakes that God set up a Shop of the world for men to work in which shall stand untill all they have done their work these are Gods great favorites whoever wrongs them shall smart for it though as great as Pharaoh Goliah Zenacherib c. Psal 105. 14 15. 1 Kings 19. 15 17. These have power with God and therefore shall have power over men as God said to Jacob Gen. 32. 28. as a Prince hast thou power with God and with men and hast prevailed with God and therefore over Laban and Esau and their men they have power to binde Gods hands from destroying a people sometimes Exod. 32. 10. Stop Lyons mouths open and shut heaven Rev. 11. 5. break bow and shield by prayer not in the ●rmy but at Salem at Sion Psal 76. 1 2 3. The Queen of Scotland said she more feared the prayers of o●e K●●x and his companions then an Army of thirty thousand men we finde it related in the Acts and Monuments that a young man having by contract yielded his soul and body to the devil w●●●● and signed the obligation with his owne blood after ca●● 〈◊〉 Luther confessed his folly and wickednesse Luther s●● 〈◊〉 〈◊〉 fasting and prayer and was so prevalent with G●● 〈◊〉 〈◊〉 devil was forced to cast in the Obligation at the Window where they were praying whereupon they used to say of Luther Hic homo potuit apud Deum quod voluit The prayers of the Church fetched Peter from chains opened iron gate and all c. Acts 12. Godly Alexander Bishop of Constantinople prayed the Heretick Arrius to death for so the Church said that Arrius his death was Non tam morbi quam precationis opus 2. Without this true Righteousness all our natural priviledges of wit parts c. all our artificial priviledges of Learning Education c. all our Church priviledges of Baptism hearing c. all our Profession and Protestantism will do us no more good then Paganism and Heathenism as to salvation Those who are by profession Christians are by the holy Ghost called Heathens or Gentiles Revel 11. 2. And the circumcised Israelites are by the Lord esteemed as Ethiopians Amos 9. 7. Are ye not as children of the Ethiopians unto me O house of Israel saith the Lord. So Matth. 7. 23. this Righteousness wherein the children of God agree will last for ever but those things wherein they differ as rich poor high low c. will quickly end 3. All other honors and greatness without this do but hang upon thee and may be soon shaken off but adde no worth within thee If thou hast these riches honors and no more we may truly say The man hath many good things but is nothing Prov. 10. 20. The heart of the wicked is little worth his house his Land his purse is worth much himself worth nothing but true Righteousness will last us in life death to our name after death and to eternity There are many of whom when they are dead we may talk much of their acts but not of their goodness but that is an honorable testimony which the Chronicles give to Hezekiah after his death 2 Chro. 32. 32. Now the rest of the a●● of Hezekiah and his goodness c. Paul saith 1 Cor. 15. 10. By the grace of God I am that I am Paul then did value himself to be a meer nothing without this Grace of God 4. These are they to whom the promises are made they have good security for all good things to be call in unto them Gods bills and bonds yea they enjoy Heaven and eternal life now in initio in promisse sub sigillo John 3. 36. and 5. 24. Use 5 The next is also of Exhortation and herein let me speak freely and plainly I am confident no man called me hither to slatter daub or dissemble or if they had herein onely I shall deceive them men might as soon cut off John Baptist his head as silence his tongue Let me in a word exhort you all as ever you

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