The proiector Teaching a direct, sure, and ready vvay to restore the decayes of the Church and state both in honour and revenue. Deliuered in a sermon before the iudges in Norvvich, at summer assises there holden, anno 1620. By Thomas Scot Batchelor in Diuinity. Scott, Thomas, 1580?-1626. 1623 Approx. 86 KB of XML-encoded text transcribed from 23 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A11792 STC 22081 ESTC S116987 99852202 99852202 17512

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Early English books online. (EEBO-TCP ; phase 1, no. A11792) Transcribed from: (Early English Books Online ; image set 17512) Images scanned from microfilm: (Early English books, 1475-1640 ; 1291:21) The proiector Teaching a direct, sure, and ready vvay to restore the decayes of the Church and state both in honour and revenue. Deliuered in a sermon before the iudges in Norvvich, at summer assises there holden, anno 1620. By Thomas Scot Batchelor in Diuinity. Scott, Thomas, 1580?-1626. [8], 39, [1] p. S.n.], Printed at London [i.e. Holland : 1623. The imprint is false; actual place of publication from STC. The first leaf is blank. Reproduction of the original in the Union Theological Seminary (New York, N.Y.). Library.

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eng Sermons, English -- 17th century. 2005-10 Assigned for keying and markup 2005-11 Keyed and coded from ProQuest page images 2006-02 Sampled and proofread 2006-02 Text and markup reviewed and edited 2006-04 Batch review (QC) and XML conversion

THE PROIECTOR. TEACHING A DIRECT, SVRE, and ready vvay to reſtore the decayes of the Church and State both in Honour and Revenue. DELIVERED IN A SERMON before the Iudges in Norvvich, at Summer Aſsiſes there holden, Anno 1620.

By THOMAS SCOT Batchelor in Diuinity.

PROV. 11. 10, 11.

When it goeth well with the righteous, the Cittie reioyceth; and when the wicked perish there is shouting: By the bleſsing of the vpright the Citty is exalted, but it is ouerthrowne by the mouth of the wicked.

Printed at London. 1623.

To the Reader.

CHristian Reader, Sathan is ſubtile, and perſwades vs all goes well; there needes no sharpneſſe in this age; and that if any vſe it, the fals humor of their braines, rather then the tainted manners of theſe times, provokes it. Eſpecially this crime of cuſtomarie tartneſſe is like to be layd to my charge, who haue beene (as ſome thinke and I feele) too buſie in diſcouering falshood and error, and haue followed Truth too neere the heeles, to haue my teeth beaten out. But whilſt my tongue is left in my head; I will ſay with the Prophet Pſalme 37. If I forget thee, O Hieruſalem, let my right hand forget her cunning: If I doe not remember thee, let my tongue cleave to the roofe of my mouth, if I preferre not Hieruſalem aboue my chiefe ioy.

I must confeſſe I am the more earneſt against theſe common and crying iniquities, becauſe I my ſelfe was long ſubiected to them, and doe yet beare the ſcarres and cicatrices of their malice both in mind, body, and fame. My mind, though not naked, yet, by the time I waſted idlely in their company, being disfurnished of many neceſsaries, for which I doe often blush; my body, though not altogether crazed, yet being older, weaker, and more ſubject to diſeaſes, and neerer the graue, then either my yeares or natiue constitution would haue carried me ſo early: My fame, though not tainted, yet being not ſo odoriferous, as becomes either my generall calling as a Christian, or particular as a Minister of Christ, a Holy and ſanctified veſſel of honour.

Rom. 7. 23 24. 25. Theſe conſiderations makes me (being delivered from the bondage, though not from the body of that ſinne vvhich hath done me all this miſchiefe) more eager againſt the common and curſed corruptions of the time, and that for three reſpects.

Firſt, to warne other men leaſt they fall into the ſame ſnare.

Secondly, to binde my ſelfe, that the ſinnes I haue by Gods mercy broken looſe from, repoſſeſse not my mortall body againe.

Thirdly, to excite, ſuch as haue power, to sharpen the edge of Iustice againſt iniquity, which beginnes to grow ſo ſtrong, Mat. 24. 12.whilst the loue of many waxeth colde, as a ſodaine ruyne, without a ſpeedy remedy, is threatned thereby to the Church and State.

Wee cry out of Popery, and there is cauſe; but Popery gets ground of vs whilſt wee want piety to withstand it; and keepe Exo. 17. 12.our owne ground conſtantly. Aaron and Hurr want care, conſcience and courage, to hold vp their owne hands, much more to hold vp the hands of Moſes in the constant courſe of Iuſtice against the Amalekites, that Actuall, Magisteriall and Maiesticall kind of prayer.

The corruption of manners hath broken downe our Walles, and let in that Troian Horſe laden with trumperies: And for my part I feare not what they bring in ſo much, as I doe the In-bringers. Atheiſme brings in Papiſme; irreligion, ſuperstition. All are not true Chriſtians that are truly chriſtned, Tit. . 16.as they may deny God, ſo may they deny Chriſt leſus in their liues too.

Theſe being the greater number are the more dangerous: otherwiſe, but for theſe, and but that wee know theſe will take part with the worſer part, wee would not feare the Romane Catholikes, ſince certainly the number of the true reformed Catholikes are in our Iſle the greater and ſtronger. But when I looke on theſe aſsiſtants I tremble.

First, becauſe I know they will gladly entertayne that Religion which is moſt glorious to the eye, promiſeth moſt worldly advantages, and giues moſt ſatisfaction to corrupted nature, and conſists for the moſt part in externall rites. And if Turciſme should come next, they would preferre it before the Chriſtian, as Machiavell their maister doth.

Secondly, I feare lest God in Iudgement should ſuffer theſe thornes and nettles to pricke and ſting vs; becauſe whilst Ioſ. 23. 13.wee had time, occaſion, yea provocation, and meanes to weede vp theſe weedes, wee neglected our duties, and would not doe it, but keepe them as neceſſary fences to the garden of God.

For theſe feares (if now it be not too late) I propound a remedy preached before, published now, that all may reade as they Habacuck. 2. 2. runne.

It was our Saviours charge to Peter, When thou art converted, helpe to ſtrengthen thy brethren. That he denyed Luk. 22. 32. Mat. 26. 70 Chriſt thrice, made him thrice as eager and zealous in preaching Chriſt crucified. This is my caſe, Sathans buffetting 2. Cor. 12. 7.makes me buffet Sathan and his aſsociates; what Coward being ſmitten, will not ſtrike againe? Chriſt that contemnes the blowes of inſulting ſouldiers and is ſilent, yet to Peters ſmooth temptation, replies sharply, Get thee behinde Mat. 16. 23. me Sathan.

If any ſay I rayle (as that is a common aſperſion caſt vpon all that now ſpeake truth in ſinceritie) let them know it is againſt Sathan that I raile, though he be hid vnder the Maske of Pet •• himſelfe, or any other high or holy Stalking-horſe. Pray againſt theſe euils, lend thy hand alſo to remoue them, according as thy place and authority giues thee ſtrength; ſtrike not me for ſtriking on thy ſide, and taking thy ſoules part againſt ſinne; (ſo only doe fooles and madmen) but pray for mee as I for thee, that his grace may mend vs; ſo that wee may helpe to mend others, and none may be ſo graceleſſe as to shun reformation, or hate vs for our deſires to make them better.

Thy ſervant in Christ Ieſus, Tho: Scot.
THE PROIECTOR. Iustice exalteth a Nation, But ſinne is a shame to any people. Proverb. 14. 34.

THere hath beene much contention P. Scipio Naſcica, perpetuo pronunciauit, videri ſibi Carthaginem debere eſſe. Cato contrà, Carthaginem non debere eſſe, Plut. in vit. Catonis.amongſt great Wits about the government of Commonweales: ſome holding the beſt way to exalt a Nation, is to keepe it vnited at home, by action abroad. To which end Scipio would haue Carthage preſerved, that Rome might haue enemies. Others thinke the beſt way is to ſecure them at home by making vniverſall peace, to which end Cato would haue Carthage destroyed, that Rome might haue no enemies.

Some thinke the beſt way to preſerue States, is to make long leagues and confederacies to combine Nations in marriage, to ſuffer the Commons to gather wealth, that ſo they may be in loue with their owne eaſe. Others thinke confederacies ſuſpicious and dangerous on both ſides; mariages rather ſcarifie thē cloſe wounds; and that wealth makes the people proude and vntractable. Wherefore they thinke better that the Nobles be curbed, and that ſtirring edge of honor ground off; that domeſticke faction be maintained, whereby the envy & emulation of great men may be buſied in pulling one another downe: That Country-contention be cherirished, to keepe by that meanes the Common ſtocke ſtirring; to vent the ſpleene of neighbor againſt neighbor, ſo that they shall not need to looke out for enemies, nor haue leyſure to combine themſelues and turne head againſt the publique Magiſtrate.

Amongſt all theſe various opinions, the shreds of Politicians, which patch vp the Commonwealth like a beggars cloake, Salomon heere (as wiſe I thinke, as any other man, eſpecially in king-craft) ſets downe his obſervation and opinion in two briefe Aphoriſmes of State, Iustice exalteth a Nation, but ſinne is a shame to any People.

Heerein I obſerve two Coniunctions, two Seperations, and two Oppoſitions.

1. The two Coniunctions: 1. Firſt betwixt Iustice and Honor: In theſe wordes, Iustice exalteth, or, honoreth a Nation. 2. The ſecond betwixt Sinne and Shame; in theſe words: But ſinne is a shame to any People.

Now, Thoſe that God hath ioyned, let no man put aſunder.

2. The two Separations are: 1. Firſt, betwixt Iustice and Shame. 2. The ſecond, betwixt Sinne and Honor.

Now thoſe that God hath ſeuered, let no man ioyne together.

3. The two Oppoſitions are: 1. Firſt, betwixt Iustice and Sinne. 2. The ſecond betwixt Shame and Honor.

Now thoſe that God hath oppoſed, no man can put together, without a Diabolicall Contract, a Sodomiticall mixture, a ſinne againſt Nature.

2. De Orat: The Orator ſaith, Legibus propoſit a ſunt ſupplicia vitijs, pramia virtutibus. Heere we finde both theſe ends;

1. Firſt, vertue and its reward; Iustice exalteth a Nation.

2. Secondly, vice and its punishment; But ſinne is a shame to any people.

Thus as Ianus head (which was an embleme of Policy) looked both wayes, backward and forward, to prevent daunger: ſo this Text, to the right hand and to the left. It hath an eye to vertue, that it fade not for lacke of incouragement, and to vice, that in over-ſpreade not all for lacke of weeding. Heere wee have vertue walking like an auncient Englishman with an honorable traine of followers; and vice like a moderne Gallant, who hath travelled away his vertue, wit, and wealth, and returnes with a ſingle Page, according to that approued Proverbe, Sinne goeth before, and shame followes after.

The termes are cleare enough; wee all vnderſtand vvhat is meant by Iuſtice and Honor, and Sinne and Shame. Iuſtice is either eſſentiall, or virtuall.

Eſſentiall Iustice is God himſelfe, euery attribute of God being God.

Virtuall Iuſtice is a beame of that Sunne. For though it be true, that onely diuine Iuſtice of it ſelfe, abſolutely and immediatly guilds all perſons and places it reflects vpon vvith fauour; yet it is alſo true, that God by virtuall Iuſtice, (a ſparke of the ſame celeſtiall fire) as by an inſtrumentall cauſe, is pleaſed to adorne and beautifie the humane nature, yea and to accept of honour intended by man to the diuine Nature: For hee that honoureth 1. •• . 2. 30. me (faith God) I will honour: As if God were pleaſed to exchange (as it were) commodities with man, and ſo to prize the ſeruice of man, as to returne a reward for mans worke: not (I muſt confeſſe) either out of condignitie or congruitie, as if man did merit it; but out of abundant Iustice, ſince God hath out of Mercie promiſed it.

This Iuſtice then here ſpoken of, is virtuall Iustice, the iuſtice of man communicated to him by Gods ſpirit.

And this is either vniuerſall, or particular.

1 Vniuerſall Iuſtice is that holineſſe and ſanctitie, whereby we giue vnto God vvhat belongs vnto him in our religious vvorship and ſeruice, as Faith, Feare, Loue, Honour, and the effects of theſe; vvhich muſt bee performed according to the expreſſe letter of the Law, his vvill deliuered in the Scripture, vvhich is the infallible Word of truth, otherwiſe it cannot be iuſt, if it contradicts that word of God which is the rule of truth and iuſtice.

2 Particular Iuſtice is that, vvhereby wee giue vnto man vvhat belongs vnto man, as fidelitie in promiſes and contracts, obedience to ſuperiours, loue to inferiors, equality to all: and therefore One ſaith, Iuſticia eſt virtus adequans vnum cum altero, Iuſtice is a vertue vvhich makes things iuſt. And Ambroſe, Iusticia est virtus quae vnicuique quod ſuum eſt, tribuit, alienum non vendicat, vtilitatem propriam negligit, vt communem aequalitatem cuſtodiat. Iuſtice is a vertue vvhich giues euery man his owne, claimes not that which is another mans, neglects priuate gaine, that it may obſerue common equality. For Mar. 12.7.both theſe our Sauiour giues a rule, Giue vnto God the things that are Gods, there is vniuerſall Iuſtice: and vnto Caeſar the things that are Caeſars, there is particular Iuſtice.

Againe, Iuſtice is either priuate, or publike.

1 Priuate iuſtice is that which a man exerciſeth at home: firſt to himſelfe in his owne perſon, then to others in his family: (for I extend priuate Iuſtice ſo farre.)

Firſt, teaching himſelfe with all ſobrietie, declinare a malo, facere bonum, looking into his owne inclination, cenſuring himſelfe ſtrictly, becomming a lawe to himſelfe, reſtrayning his owne peruerſe and libidinous deſires, and like a iuſt man, neither defrauding himſelfe of that which is meet for him, nor (with too much indulgence) cockering vp his nature with more then enough. Nimium & parum iniustitia eſt, propterea quod in exuperantia Ariſt. Eth. lib. . cap. . & defectione conſistit.

Thus the iuſt man eates, and drinkes, and ſleepes enough to ſatisfie nature, but exceeds not; clothes himſelfe according to his eſtate in a mediocritie, both for neceſſitie and decencie; deſires an eſtate, that hee may rather be able to relieue others, then to begge reliefe, but all without exceſſe, according to Agurs prayer, Prov. 30. 8. 9.

He robs not himſelfe to leaue to others, hee knowes not to whom, as the rich foole doth, who hath no power Eccl. 6. . to eate: neither doth he rob others for his owne priuate wealth, eating vp all, and not ſuffering the poore to eate at all: He robs not the whole world, and all other mens children for his owne, by deceipt or violence; neither doth he rob his owne children by exceſſe and prodigalitie. He is not Catiline-like, alieni avidus, ſui profuſus; but Saluſt.he vſeth the world as if he vſed it not, knowing hee is but a pilgrime, a ſoiourner here. He loues his wife, and giues her all due beneuolence; yet makes her not the head to gouerne all, nor the foote to bee loweſt of all; but as the eye in his head, the apple in his eye, the heart in his body, giues her all due reſpect and honour, which may ſtand with his owne honour, and not deſtroy both.

His children he makes as ſeruants, obedient; his ſervants as children, loving; intreating his ſervants as ſonnes, and ſo eſteeming them; and commanding his ſonnes as ſeruants, and ſo nurturing them. If his ſonne hath the inheritance, his ſeruant hath the Leaſe; his ſeruant shall ſerue his ſonne, but his ſonne shall keepe his ſeruant. And this is a iuſt man to himſelfe and his at home, without which he can neuer bee truly ſo abroad to others.

2 Publike iuſtice is that which hee doth exerciſe to others in the Common-wealth in his particular calling, as he is a Magiſtrate, Miniſter, Lawyer, Phiſitian, Merchant, Mechanicke, or the like. Hee makes a conſcience of his calling, and knowes he muſt giue an accompt for the imployment of his talents; and therefore vſeth himſelfe in his place, not as if the end of his vocation were onely to gather wealth, and enrich himſelfe and his poſteritie, but to doe God ſeruice, and other men good, knowing that Heathens could ſay, Non ſolùm nobis nati ſumus, ſed partim patriae, partim parentibus, &c. and therefore followeth the rule giuen by Saint Paul to Titus, and Tit. 2. 12.contracted cloſe in three Aduerbes, vt viuamus ſobriè, iustè, piè.

Firſt, ſobriè, ſoberly: becauſe all iuſtice muſt begin at home, it is the rule of all, Loue thy neighbour as thy ſelfe: if thou doeſt not loue thy ſelfe well firſt, thou canſt not loue thy neighbour well at all.

Secondly, iuſtè, iuſtly. Doe as thou wouldeſt be done to: 1. Ioh. 4 20. for If thou louest not thy neighbour whom thou hast ſeene, how canſt thou loue God whom thou haſt not ſeene?

Thirdly, piè, godlily; for this is the ſumme of all, Thou shalt loue the Lord thy God with all thy heart, and thy neighbor like thy ſelfe: in theſe conſiſts all the Law and the Prophets.

Now then a man being thus ſober at home in his owne deportment, iuſt abroad to others in publique commerce, and religious towards God in his deuotions, is accounted by God and Man a iuſt man. Not as if any abſolute Iuſtice were in him (for that alone is Gods, and there is none that ſinnes not) but iuſt in compariſon of . Io. 1. 8.others, iuſt in eſtimation with others, iuſt in affection to others; iuſt if wee meaſure his declenſions and digreſſions with his common converſation, and iudge him not by any particular act, but by the generall. And thus was Abraham, Lot, Iob, Samuel, Dauid, Zachary, iuſt men; not abſolutely iuſt, generally iuſt, ſed ſecundum quid, after a ſort.

And when a man is thus iuſt, ſee what honor it procures him. Other Men dare referre themſelues and all that they haue to the cenſure of ſuch, knowing his conſcience is a lawe vnto him, and he will not tranſgreſſe againſt it for the world.

What an honor was it for Abraham in the contention betwixt Lots ſeruants and his, to offer Lot (though he were the younger and weaker) the honor of the day, the honor of the place, the right or left hand, chuſe which he would? This was Iuſtice, and Iuſtice without partiality, without priuate reſpect; for it was in Abrahams Geneſ. 13. 9power being both the elder and ſtronger, to haue taken which hand he would, and either to haue left Lot the worſt part, or no part.

What an honor was it againe for Abraham to take Geneſ. 14. 14.armes to redeem his Couſin Lot from thraldom? doubtles, he that would fight to redeeme him being taken, would haue fought to keepe him from captiuity. Even iuſt Abraham will heere bee an aſſaylant. The Iustice of the cauſe is ours as it was Abrahams, if the courage were ours, as it was Abrahams.

Nay, when Abraham hath ouercome, ſee his Iuſtice shining more cleerely yet, proteſting to the king of Sodome, who offered him the greateſt part of the ſpoyle, Gen. 14. 22becauſe he had purchaſed all with his ſword, I haue lift vp my hand to the Lord the moſt high God, poſſeſsor of heauen and earth, That I will not take any thing that is thine, from a threed even to a shoe latchet, leſt thou shouldſt ſay, I haue made Abraham rich.

No man but God shall make Abraham rich, eſpecially none aduerſe or diuerſe in religion from Abraham, as the king of Sodome was. Abraham will haue no wealth, but what his conſcience aſſures him is the gift of God. O iuſtice to be admired, but too much out of date to be imitated, or almoſt beleeued! when we will moſt vniuſtly take any thing of any man, by any meanes, whereby we may be made rich. There is no shame now amongst men, but to be poore, and honest.

Gen. 41 38. What an honor was it for Ioſeph to be ſent for out of the priſon into the preſence of Pharaoh? to be advanced preſently to place of authoritie, and made Ruler over all the Land, yea ouer his old maſter who had vniuſtly impriſoned him? and what an honour was it for him to forget all old iniuries, and to reuenge none, and to deale ſo faithfully and iuſtly betwixt the King and his ſubiects, that he gaue contentment to them both? hee ſaued the peoples liues, he gat the King their Lands. This was a Proiector worthy of praiſe. The Text ſaith, he Gen. 39. 6. was a goodly perſon, and wel-fauoured; a Fauourite fit indeed for a Prince, he ſought not to enrich himſelfe, but to enrich his Maſter, and to honour the State by his iuſtice, Geneſ. 41.

What an honour was it for Iob both to bee, and to bee accounted ſo iuſt, to be reuerenced of old and young, to be loued of the good, feared of the euill, to bee eyes to the blinde, feet to the lame, a tongue to the dumbe, counſell to the ſimple, a Patron to the poore, a bulwark of iuſtice to all? Iob 29.

What an honour was it to Samuel, that in the confident integrity of his heart, he could ſay to all the people, Whoſe Oxe haue I taken? or whoſe Aſſe haue I taken? or whom haue I defrauded? whom haue I oppreſſed? or of whoſe hand haue I receiued any bribe to blind mine eyes therwith, & I will restore it you? 1. Sam. 12. And what an honour was it to heare them ingenuouſly confeſſe and ſay, Thou hast not defrauded vs, nor oppreſſed vs, neither hast thou taken ought of any mans hand: So that he might iuſtly reply, The Lord is witneſſe againſt you, and his Anoynted is witneſſe this day, that ye haue not found ought in my hand: and they anſwered, He is witneſſe.

What an honour was it for Salomon to bee viſited by a Queene, to haue his wiſedome and iuſtice in the managing, both of himſelfe, his houshold, and kingdome, ſo magnified by a forraine teſtimonie? Bleſſed bee the Lord thy God which delighteth in thee, to ſet thee on the throne of Iſrael: becauſe the Lord loued Iſrael for euer, therefore made he thee King, to doe iudgement and iuſtice, 1. King. 10. 9.

Thus then we ſee how a family is honoured by hauing one iuſt man the Maſter: A City is honoured by hauing one iuſt man the Magiſtrate: A Kingdome is honoured by hauing a iuſt and wiſe King: but when all, or the greateſt part of men are iuſt in the houshold; and all, or the greateſt part of housholds are iuſt in the Citie; and all, or the greateſt part of thoſe Cities and Counties are iust in a Kingdome: when iustice raignes thus vniuerſally, then, then is that verified which Salomon here affirmes, Iuſtice maketh a Kingdome or Nation glorious: or Iuſtice exalteth a Nation. For as in old Rome all the Senators ſeemed Kings, ſo here the Magiſtrates ſeeme gods, reſembling God in iuſtice, I haue ſayd ye are gods: the Miniſters ſeeme Angels, reſembling Angels in ſanctitie and diligence: the people ſeeme bleſſed ſpirits, liuing in loue, in peace, in holineſſe, and happineſſe and the whole Common-wealth ſeemes a heauen vpon earth, full of ſobrietie, iuſtice and godlineſſe. Euill men may malice it, the Kings of the earth may conſpire againſt it, Satan and his aſſociates may vndermine it, but God protects it with his arme, guides it with his Word and Spirit, and guilds it with his glorious preſence.

Take one example without exception for all, euen the Raigne of that euer-memorable Queene Elizabeth, within whoſe heart, as all royall Vertue was enshrined, and in her Raigne all true Religion and Iuſtice flourished, ſo for the confirming of this Maxime after her death, this Elogium was engraued vpon her Tombe, by the commandement of her vnpartiall Succeſſor: which is the more remarkable for the honour both of the liuing and of the dead, becauſe Princes can hardly (with patience) heare the praiſes of their Predeceſſors, much leſſe write them, or command them to be written: Religion reformed, Peace vvell grounded, Monie reduced to the true valevv, a Navy vvell furnished in readineſſe, Honour at Sea restored, Rebelliō extinguished, England for the ſpace of fortie and fovvre yeeres moſt vviſely governed, inriched, and fortified; Scotland freed from the French, Fraunce relieved, Netherlands ſupported, Spaine avved, Ireland quieted, and the vvhole Globe of the Earth tvviſe ſayled round about.

What could be more? yet all this was true, and much more. And thus were we happy. And thus we ſee how Iustice exalteth a Nation, when it giues Sinne his due punishment, and Vertue his due reward: when the Countriman dares trauell ſafely abroad, or ſleepe at home vnder his owne Vine without feare of theeues or enemies: when the Merchant dares trade without feare of Pirates at Sea, or Farmers and watchers at Land: when euery man dares buy and ſell, without feare of couſening, dares flie to the Courts of Conſcience without feare of vndoing; dares plant, and plow, and ſow, and reape, and grow honeſtly rich, and be knowne to bee ſo, without feare of Empſon and Dudley, or the like: when if men haue no other capitall crime, Innocence shall not be accounted one: when all men dare ſerue one God after one and the ſelfe ſame manner deuoutly, and none dares ſerue him otherwiſe: vvhen things are generally thus diſpoſed, this makes a flourishing eſtate, this makes a nation glorious. And thus much of the firſt propoſition or Aphoriſme, Iuſtice exalteth a Nation. We come to the ſecond: But ſinne is a shame to any people.

Aug. de 2. animal. Peccatum est volunt as retinendi vel conſequendi quod juſtitia vetatur. And heere that rule holdes, Iniustitia vniver ſa justitiae oppoſita, non pars vitij eſt ſe vniverſum vitium. Ariſt. Eth. lib. 5.As juſtice before contayned all vertues, but eſpecially the carriage of one man to another as the moſt ſupreme and ſenſible vertue; ſo heere all ſinne is intended, but eſpecially injuſtice as the proper and moſt apparant oppoſite to juſtice: And that to let vs ſee, how in juſtice (vvhich is juſtice miſ-done, corruptly, or left vndonenegligently) is the cauſe of all ſinne, and ſo conſequently of all shame the reward of ſinne, as juſtice duly executed is the cauſe of all vertue, and ſo by conſequence of glory the reward or crowne of vertue both heere and heereafter.

To cleere this, looke into Paradiſe, looke into Hell, looke into Heauen, and looke vpon the Earth for examples.

1. In Paradiſe, when God had made man according to his image in originall juſtice, and giuen him the law of Nature to be his guide, and to teach him how to obay God, and command the Creature, with this one eaſie and expreſſe prohibition not to eate of the fruite in the midſt of the Garden, Sathan comes to the woman and like a Sophiſter perſwades her, that if Man would eate thereof, he should be like God, knowing both good and euill. They vvere like gods before, being created the image of God; but in coueting more, they loſt vvhat they had. And obſerue the vvayes and degrees of precipitation; Euah that vvas made to obay, would needs command; for the text ſaith, the Serpent perſwaded her, but shee gaue to the Man like a Miſtreſſe, and it is ſayd, he did eate thereof, as if he durſt do no othervviſe. So priuate juſtice being infringed, it made vvay to publique, and the particular lavv being broken, the vniverſall defection follovved. Before this vvhilſt Adam ſtood in integrity of Iuſtice he vvas naked and not ashamed; nay, hee neede Geneſ. 2. 2 not be ashamed, for he vvas a moſt glorious creature; God himſelfe approues him for ſuch, and beholding him ſo, pronounceth him to bee good. But preſently after vvhen juſtice vvas tranſgreſt, and the lavv broken, it is ſayd, Their eyes were opened, and they ſaw that they were Geneſ. 3. 7. naked: They were then ashamed, and therefore made Geneſ. 3. 8. themſelues aprons of fig-leaues, They were then afrayd, and therefore hid themſelues in the shadow of the trees. For they knevv that God vvas juſt, euen juſtice it ſelfe, and therefore as the ſentence vvas gone out of his mouth, The Geneſ. 2. 19 day that thou shalt eate thereof, thou shalt dye the death, ſo the ſvvord of Iuſtice follovves to execute, and they muſt dye and all their poſterity: No ſinne shall goe vnpunished without shame: All muſt dye vvith him, ſince all ſinned in him: And thus vvee ſee hovv shame follovves ſinne naturally, and hovv till man had ſinned there vvas no shame, but now Pudor est timor juſtae vituperationis, Shame is a feare of a just reprehenſion; nay rather, Shame is a feare of a just reiection, vvhich man had by ſinne deſerued.

2. Looke into hell; ſee the ſinne of Diues repayd vvith Shame, and that according to the rule of juſtice Lege Talionis. uc. 16. He beg'd a drop of water and could not haue it, becauſe he denyed a crumme of bread before when Lazarus beg'd it. Doubtleſſe had he giuen a crumme, he should haue receiued a drop. There is leſſe mercy showne to him then to a dog; he could not be ſuffered to lap a little water to coole his tongue: becauſe he shewed leſſe mercy to Lazarus then the dogs did, vvho lickt his ſores with their tongues.

3. Looke into heauen; ſee Abrahams heart was charitable heere, his houſe ſtood euer open to all ſtrangers: Abrahams boſome is inlarged there, made a hauen to all commers; nay, a heauen to all beleeuers. Rich Diues ſtarued Lazarus heere, rich Abraham feaſteth Lazarus there. Qui ſequitur iuſtitiam, & facit miſericordiam, inueniet vitam, iustitiam, & gloriam. Pro. 21. 21. The righteous (ſaith our Sauiour) shall then shine forth as the Sunne, in the Kingdome of their Father Mat. 13. 43. And thoſe that exceed in juſtice heere, shall exceed in glory hereafter as one ſtarre exceedes an other in ſplendor.

4. Lastly, looke vpon the earth; See Cain after his ſinne degraded of his honor: Before, he was Lord of all, and had his name from the poſſeſſion of the whole earth.

If then to be rich bee glorious, who could bee more glorious? for who could bee more rich? he was made the lord, king, and ruler ouer his brother Abel, Gen. 4. 7. Vnto thee (ſaith God) shall his deſire be, and thou shalt rule ouer him. Thus in killing Abel vniuſtly, hee played the tyrant and ſlue all his ſubiects at once, (as Nero would haue done, when he wisht all Rome one necke, that hee might cut it off at a blow.) And was not this a shame for a King to be without ſubjects, and ſo with his owne hands (as it were) to depoſe himſelfe? Nay, was it not a shame to fall ſo low, as from the lord of all, to become a beggar, a rogue, a vagabond, marked out to future punishment for fore-going ſinne? And yet more baſe, of fugitiues the moſt cowardly, to feare (as the Pſalmiſt faith,) where there is no cauſe of feare, to feare the winde amongſt the leaues (as his father Adam did) nay to feare Genes. 3. 8.the childe vnborne, for ſo he ſaith to God, Genes. 4. 14 It shall come to paſse, that euery one that findeth me, shall ſlay me. Miſerable wretch! there is yet none borne to finde thee, to feare thee, and vvhen they shalbe borne wilt thou be afrayde of euery one? of euery childe? of euery weake woman? of euery one? Nay vvhen one hath kild thee, art thou ſtill afrayde that euery one should kill thee by turnes, that euery one that finds thee should kill thee? O ſee the extent of hell vpon earth where torment is endles and infinite, ſee the lamentable caſe of a ſinner in deſpayre, who hath falne from inſtice, he is afrayde of God, and ſo of euery creature of God, afrayde of euery man, of euery woman, and that ſucceſſiuely, eternally of euery leaſe, of euery shaddow, of euery imagination; nay he is afrayd of himſelfe as Caine vvas, ſuch as theſe are dead whilst they liue: what 1. Tim. 5. 6 Numb. 25.a shame was it for Zimri a principall man in his tribe to commit ſinne openly and impudently in the ſight of the Sunne, euen then when the rod of affliction was vpon the back of his Nation; and vvhen Moſes and all IſraelEt ſtetit Phinees & placauit, vel placuit. So reades the vulgar. were weeping and mourning for their ſinnes? And what a glory was it to Phineas for his zeale in the execution of iuſtice, to haue the perpetuall Prieſthood conferred vpon him, to haue his act of iuſtice ſtiled a prayer, Then ſtood vp Phinees and prayed Pſ. 106. 30. & to haue it not only imputed vnto himſelfe for righteouſnes, but to his Countrimen alſo for heere the plague ceaſed, as if killing the ſinners, he had killed the ſinne, and killing the ſinne he had killed the punishment. As they were ſtayned by Zimries ſinne, ſo they were honored by Phineas Iuſtice; for Iuſtice exalteth a Nation, but ſinne is a shame to any people. This Balaam knew well, when he taught Balaack to lay a ſtumbling blocke before the Iſraelites to cauſe them ſinne, that ſo shame might follow Numb. 31. 16. 17. Reuel. 2. 14. This Phineas knew well, who therefore remoued the ſtumbling blocke, that Iuſtice being executed, the Nation might be exalted. Pſal: 106. 30. The ſtumbling blocke heere layd was Adultery and Idolatry. The Lord therefore in his mercy keepe vs from ioyning in marriage with Idolaters: ſince wee ſee temporall fornication brings in ſpirituall; and the coniunction of hearts with the bodies of ſuch, makes Salomon ſinne. Bodily lust blinds the eyes of ſpirituall loue.

What a shame was it for Sampſon the Iudge of the people to fall by a woman? Yea to haue his eyes put out, and to grind in a mill as a punishment of his ſinne? The eyes of his iudgement were firſt put out, then the eyes of his body. He that followes luſt grinds in a mill, runnes in a round circle, beginning where he ended, and is a ſlaue to worſe enemies then the Philiſtins, euen to his owne baſe luſt, paſſions and affections, and to Sathan their Captaine and Commander.

What a shame was it for Elyes ſonnes who should haue dehorted others from ſinne, to be the ring-leaders to ſin? & whilſt they should haue compelled others to come in, forced them out of Gods houſe by their ſcandalous offences? And thus by their irregularity to occaſion the loſſe of the Arke of God, the vntimely death of their good old father, and the ouer-haſty trauell of a paſſionate and affectionate wife, who dying, named the ſonne of her ſorrow Ichabod, to witneſſe, that Glory was departed from Iſrael, and shame was like ſodainely to follow for their ſinne. 1. Sam. 4.

What a shame was it for the bad ſonnes of good Samuel 1. Sam. 8.whilſt they should haue punished others for bribery, to take bribes themſelues, and to ſet ther authority to ſale for couetouſneſſe? Peccat voluntarius ſciens, quando è contrario Ariſt. lib. 8. phiſic. vtitur ſcientia.

And to ſumme vp all with a ſupreme example of Gods 1. Kin. 14. 7Iuſtice in punishing mans Iniuſtice; what a shame was it to Ieroboam, who was placed by God in a high eſtate, and rayſed from being a ſervant to be a king, vngratefully to leaue that God; and whereas he should haue punished others for ſinning, to draw others to ſinne, by precept Ro. 1. 32.and example? And to be branded with a ſuperlatiue shame, That he was the man who made Israel to ſinne? Yea to haue a curſe denounced againſt him and his ſeed, That they should bee remoued as doung: like doung defiling the 1. Kin. 14 7chaire of State. O what diſtance is there betwixt the throne and the dounghill? Yet they should be remoued as doung: That dogs should eate ſuch of them as died in the city, and the foules of the ayre ſuch as dyed in the field?

Laſtly, take for example the wiſe obſeruer of this point of State, Salomon himſelfe, who doing juſtice was honored and inriched aboue all men; but declining from iuſtice had shame following his ſinne ſo farre, that Siracides one of his owne ſcholers ſayth of him. Thou didſt Eccl. 47. 19. 20. bow thy loynes to women, and wert ouercome by thy body, thou didſt staine thy honor, and haſt defiled thy posterity, and haſt brought wrath vpon thy children, and felt ſorrow for thy folly; ſo the Kingdome was deuided, &c. Thus he made large experience of his owne principles, and ſaw truly by tryall, what he foreſaw by wiſedome, That iuſtice exalteth a nation, but ſinne is a shame to any people. And thus much of the ſecond Aphoriſme, or the oppoſition; wee come now to the application.

I make no queſtion if now I should propound ſome admirable proiect, how to raiſe great ſummes of mony, filling the Exchequer, and thoſe mountaines aloft, without drayning the Country bogges below, I should be welcome to Court, and my meſſage and perſon intertaind with fauour. Or if heere I could bring word that warres were proclaymed where wealth might be bought with blood: that the king had vndertaken the Protection of Bohemia, or the prince the conqueſt of Fraunce, ſo that now the old way vvere ſet vvide open, to honor this Land by the ſword, and the wreath of Victory were ſet vp with this Motto, vincenti dabitur; I make no doubt the meſſage would be welcome to all, or to the moſt, and perhaps not vngratefull to my ſelfe; yea here would be voluntaries enough euen in this Citty and Country, to make a campe royall. But now I propound a Proiect more profitable, more gainefull, more neceſſarie; a warre more ſafe, more glorious, more honorable: I feare though the Holy Ghoſt (the Churches Generall) bids me lift vp my voice like a trumpet, I may haue ſmall intertainement of many, and amongſt all ſcarce finde a voluntary; nay, hardly preſt ſouldiers enough to fight theſe battayles of God againſt ſinne, Sathan, the world, and the flesh.

Yet for my part ſince (though vnworthy) I am heere ſet as an Officer for the preſent, and haue vim admonendi, though not vim coercendi in this place; I will do what belongs vnto me, to direct you the right vvay, arme you to theſe warres, leauing the ſucceſſe to God and to the Magiſtrate, vvho beares not the ſword in vaine, but muſt either ſmite with it vvhere he findes ſinne, or be ſmitten vvith it to his owne shame and dishonour.

1. Iustice exalteth a Nation. Here is a Proiect to make you rich.

2 Sinne is a shame to any people. Here is a warre to vndertake, an enemy to conquer, to expell, to caſt out.

Such as doubt of the generall truth of theſe Aphoriſmes, notwithſtanding all that hath beene ſaid, I referre them ouer to reade at their leiſures the 26. Chapter of Leuiticus, vvhere they shall ſee this argument handled at large, to the clearing of euery doubt, and ſatisfaction of euery obiection, beyond that vvhich the limited time of an houre will affoord me roome punctually to delineate. Onely for the preſent I am eſpecially to acquaint foure ſorts of men with this Proiect, and to arme them fit for theſe warres; namely, 1. the Iudge, 2. the Plaintife, 3. the Defendant, 4. the Witneſſes. For cuery cauſe conſiſts of theſe foure parts or parties.

1. For the Iudge.

Worthy and honorable Iudges, I intend not to take vpon me to inſtruct you as men ignorant of your duties, though my warrant would carry it, and though my Maſter who hath inſtructed you thus farre, can yet inſtruct you farther; and ſend Salomon to ſchoole to the Rauen, to the Piſmire, yea to the Lillies of the field, as being able to teach the wiſeſt man, by the weakeſt creature; onely I purpoſe to acquaint you with that which God hath taught me; to vvhich end I humbly beſeech you to ſuffer a vvord of exhortation: Your good words doe well, your good workes, and good examples doe better. Salomon the Preacher was King in Ieruſalem, Eccl. 1. 1. As therefore he gaue good charges like a Preacher, hee looked that his Officers should diſcharge and execute his Lawes and Canons like a King. Corpora coeleſtia calefaciunt, non in quantum calida, ſed in quantum ſunt velocis motus & luminoſa. Shine therefore as you had wont in the eyes of all, as glorious examples of grace; and firſt ſee, examine, ſearch out truth and falshood, vice and vertue, right and wrong; for therein conſiſteth the glory of a Prov. 25. 2.Magiſtrate; the aduantage of place giues you meanes to do it, as the Sunne ſurvayes all things in his circuit. And then by ſwift motion, by ſwift execution, heate the coldneſſe of our Climate, ſtirre vp our zeale, ripen our late fruites, dry vp our drunken ſinne, whoſe inundation makes vs barren, vnfruitfull, and like water powred foorth, vveake to euery good worke. Oratio gloriae vmbra. The people will ſpeake as they finde and feele; and either praiſe or diſgrace, followes good or euill deſert like a shadow. Therefore the shame of euill gouernement befals the Gouernours: For as the Iudge of the people is himſelfe, (ſaith Siracides, cap. 10. 2.) ſuch are his Officers: and what manner of man the Ruler of the Citie is, ſuch are all they that dwell therein. The people are the Magiſtrates Ariſt. de Somn.shadow, but much more his Officers. Cuius est poteſtas, eius eſt actus. Iudges therefore ought to beware, that not onely themſelues be innocent, but that their Fauourites, (O farre be that name from a Iudge, let Vertue and Iuſtice be onely his Fauourites) their Shadowes, their Followers I meane, be cleane-hearted, and cleane-handed too; and euer remember, that the glory or dishonour not onely of themſelues, but of the whole State lies in their hands; For Iustice exalteth a Nation, but ſinne is a shame to any people.

Before I part from this party, I muſt ſpeake to the Iustice of Peace, who is an Appendix to this large Patent of Iuſtice, though ſomewhat abridged of late. I deſire him to receiue this plaine, but free and wholeſome admonition: Firſt, that he be carefull to binde his wife to the Peace, his children to the good behauiour, that they intermeddle not with affaires of the Commonwealth vncalled, and vnſworne, leſt they make the husband, the father ashamed, as they haue done many husbands, and many fathers of late in this Land.

Secondly, that he ſuffer not a notorious tranſgreſſor of the Law in any kinde to be a Retayner of his, and to vvalke free from the cenſure of Iuſtice, vnder the shadow and protection of his Liuerie.

Thirdly and laſtly, ſince Proiectors haue eaſed him in his Office, and ſet vp Alehouſes (thoſe ſchooles of miſrule) vnder the authoritie of the broad Seale, and ſo left him little to do: that he vvould purſue carefully, what he hath begunne profitably, and binde out youths to Trades, and binde Tradeſmen to their vvorkes, that they may not (as now they doe) learne to trade to the Alehouſe, and from thence to the Gallowes; but by the vvay take in the Houſe of correction. And thus much of the firſt perſon, the Iudge.

The ſecond perſon is the Plaintife; the third perſon is the Defendant: both theſe we vvill ioyne together vpon one yſſue for therefore they come hither.

Here firſt, I wish that wranglers and malicious perſons, vvho ſeeke and hunt after occaſions of ſuite and contention, might not onely bee reſtrained, but by ſeuere cenſures made examples to warne others to beware of vncharitableneſſe. As Dauid prayed to God, Lord bee not mercifull to them that ſinne of malicious wickedneſſe; ſo do I to you, my Lords. Doubtleſſe whilſt Dauid prayes that God vvould not be mercifull to ſuch, hee intended to shew no mercie towards them himſelfe: for vvhere malice is the purſuer of the quarrell, it is pitie but iuſtice with ſeueritie should meet with the purſuite.

As for all others I aduiſe them, that (where they can) they should charitably compound their owne differences, or ſuffer themſelues (for their owne good) to be governed by the Iuſtices of peace, or their next diſcreeteſt neighbours, who are ready to doe for them without charge, what muſt be here done perhaps by Twelue leſſe ſufficient men after all their expences.

But in vaine ſpeake I to them, (hot-headed fellowes as they are) I muſt therefore turne me to their Paſtors, by whom perhaps they will bee governed. Alas no, the Suit for the moſt part is betwixt him and them; hee by his example learnes them to wrangle, and onely in that they will be his followers. But if hee bee ſuch a man as rather attends vpon the preaching of the Goſpel of Chriſt, then the practiſe of the Lawes of the Kingdom, (I meane in forbearing to commence actions) and ſo out of conſcience will rather ſuffer ſome wrong, then right himſelfe too haſtily by the Lawe, euill men will eſteeme him the leſſe, and giue him the leſſe; nay, they will giue him nothing, and care nothing for him. They ſay of ſuch, that they are God Almighties fooles, and they meane to make them their fooles too. Or laſtly, if hee be (as too often he is) a good-fellow Parſon, (as they ſtyle him) that is, a Flie in euery cup, a Flea in euery companie, skipping from the pot to the pulpit: then out of baſe fellowship and familiarity with him in ſinne, they worthily contemne him. He may leade them perhaps to the Alchouſe, there to drinke themſelues friends, and then foes againe when they are drunke or ſober, but from the alehouſe he will not, and from contention he cannot otherwiſe leade them; hauing shamed and ſtayned, and dishonored the dignity of his Prieſthoode, and ſo worthily loſt all reſpect and reuerence due to his perſon and calling. Therefore (hopeles heere of remedy for this miſcheefe) I muſt turne me to their learned Counſell at lawe, by whoſe aduiſe perhaps they wilbe ruled; for theſe ſtand both for the Plaintife and Defendant, and the acts and words of the one are taken for the acts and words of the other.

You learned Gentlemen are the eldeſt ſonnes of the Lawe, the profeſt followers and ſeruants of Iuſtice. Is it not therefore a shame that in this Country where you Norfolk .moſt abound, moſt ſuites abound, as if you bred diſeaſes and did not take care to cure them? Giue me leaue, I beſeech you, all free and generous minds amongſt you, to ſcoure off the ruſt which canker-frets your noble profeſſion, that ſo no ſpots may be ſeene to blemish your honors; where the guilty meets reprehenſion, there the vertuous meet commendation: The fall of the one, is the raiſe of the other. The good mount vp with Iustice, the bad ſinke downe with shame.

I know the workeman is worthy of his hire; I know what an honorable age a well ſpent youth deſerues to haue. But is not this a shame (I appeale to the beſt of you) that a man should ſell himſelfe for a Fee (as Achab ſold himſelfe to worke wickednes) or let himſelfe out for an hower or two to boulſter out an vniuſt action, and to outface a juſt action, and that for a perſon that is knowne to be malitious, againſt a widdow, or an orphane, or a poore ſimple man, at leaſt aſſuredly againſt an innocent? Nay, is it not a shame to be ſeen to haue a hand in ſuch cauſes, much more to giue counſel & countenāce to ſuch perſōs for the aduantage of ſuch cauſes? to vſe all art, and skill, and authority, to peruert iudgement, to ſeduce the Iury, to preiudice and confound the true witneſſe, and to direct and animate the falſe: as if God had giuen vs all thoſe talents of Eloquence, learning, judgement, memory, fauour, credit, authority, wealth, and wit, only to do wrong? O! I beſeech you, ſince Iuſtice makes you ſo great, as you riſe to build the greateſt families of this Land, lay a lawfull foundation vpon good ground, that it may not totter aſſoone as you are dead, and rot before Ioſuah. 7.your bodyes be rotten. Let not an ill-gotten wedge be found in your coffers, to corrupt and conſume all the reſt. O gather not your Oakes to build your houſes vpon that day which God hath ſet apart for himſelfe. Num. 15.For if ſtickgatherers were punished who wrought to ſupply Exod. 16. 26their neceſſities, and Manna (Angels food, a Sacrament of Chriſt) might not be gathered on that day; then how shall they eſcape; nay how shall they be punished; (for eſcape they shal not) who neglect Gods ſeruice, who neglect the workes of iuſtice, charity, and piety, to themſelues, to their neighbours, and to God, and make a couenant, yea ſell themſelues that day to do vnjuſtly, vncharitably, and impiouſly to defend vniuſt cauſes, to oppoſe charitable actions, to ouerthrow pious works, and to gather wealth for the maintenance of ryot, exceſſe, and all manner of ſin? It was once a queſtion indeed amongſt the Phareſies, whether it were lawfull to doe good on the Sabaoth day or no: but I thought till now, that to do enil vpon any day, eſpecially vpon this day, had beene without queſtion vnlawfull. But if it be now queſtionable with any, learne to ouerrule it vvith a booke-caſe in the Scripture, the Law of God. And for Leuit. 26. 34. 35.practiſe in the Lawes of the Land, take the reuerend Iudges for a preſident, and be ſonnes vvorthy of ſuch fathers, vvho being moued by the vveake oratory of ſimple man, but the powerfull operation of Gods holy Spirit,) haue left an old corrupt cuſtome, ſubmitted thē ſelues to the holy ordinance of God, & forborne to trauell vpon that day, becauſe they would doe iuſtice, and not rob God, vvhilſt they vvere ſeruing Caeſar: for they knew well, That Iuſtice exalteth a Nation, but ſinne is a shame to any people.

And thus much for the ſecond and third perſon, the Plaintife and Defendant, & their learned Counſel at Law.

The fourth perſon required neceſſarily in euery ordinary judgement, is the vvitneſſe. And this is not only hee vvhich is brought in by Sub-paena in ſome ſpeciall action, but euery Iury-Man, euery Officer, vvho ought to informe the Court of truth, & to preſent ſuch crimes as are vvithin the compaſſe of their inquirie.

Theſe vvould be looked after, my Lords; for theſe are the principall cauſe that juſtice is not executed: vvhilſt for feare or fauour, or ſome other ſiniſter reſpect, they conceale vvhat they knovv, or are packt and made aforehand fit for the matter. And I haue heard ſome of the vviſeſt ſort ſay, that if your Honors vvould bee pleaſed to take an exact roule and accompt of ſuch preſentments as are brought and found before you this Aſſiſes, and revievv it againe at your returne the next Aſſiſes, and ſo continue it by a ſetled courſe, you should finde ſome Iacks faulty, and ſome cogges miſſing, vvhereby the wheele of luſtice is hindered in his circular courſe: yea doubtles, you should finde ſome ſaints names wiped out of the Calender, which you had ſet there perhaps in red letters.

And now vvorthy Countrymen, I turne me to you; Conſider I beſeech you theſe three things aduiſedly: 1. Firſt the danger of lying, much more of ſwearing falſely, vvhilſt thereby you offend againſt foure perſons.

1. Firſt againſt your owne conſcience, vvhich you wound; and though now you bee not ſenſible of the ſore, it will feſter, and you shall then feele it moſt when there vvilbe found no plaiſter to cure it. 2. Secondly, you offend againſt the innocent, whom you hurt and ouerthrow. 3. Thirdly, you offend againſt the Iudge whom you miſleade to do iniuſtice. 4. Fourthly, you offend againſt God, whom you contemne, taking his bleſſed Name in vaine, and he hath ſworne, and vvill performe it (for he cannot lye, much leſſe forſweare Exod. 20.himſelfe) that he will not hold you guiltleſſe.

2. Secondly, conſider the danger of concealing ſinne: although you thinke it nothing, but a caſt of your Office, a curteſy, a fauour, that you may doe a friend in a corner vnſeene and vnshent: yet aſſure your ſelues vvhilſt you palliate ſinne, you take vpon you the ſin committed; and whatſoeuer after the party may commit for lacke of cenſure or due punishment, it is your ſinne aſwell as his; though he bee the lawleſſe father, yet you muſt anſwere for the Baſtard.

3. Thirdly and laſtly, conſider the dignity of your imployment, and the honour or shame which ſucceeds it. What a dignitie is it to bee eyes and eares to theſe great Officers? nay, to bee (as it were) ioyned in commiſſion vvith them to punish ſinne, to execute iuſtice? As therefore you thinke it a shame in any of them, vvhere you ſee, or doe but ſuſpect an vniuſt conniuence at ſinne: ſo call home your thoughts, and conſider, if among a few triuiall matters you will be found faultie, how they may be held excuſed, if amongſt a multitude of ſeuerall caſes their iudgements or affections be intangled by ſome particular. And ſince all crimes in the Country are in your owne hands to preſent to punishment, blame your ſelues if you bee ouer-cumbred with offenders. Deſtroy idleneſſe, and deſtroy all other vices; for all vices like vermine breed in that burrow. But if you neglect this, being ſlouthfull and idle your ſelues, and euery one shifting off the worke from his owne shoulders, poſting it from one to another, (as men rather deſirous to pleaſure an euill neighbour, then to benefite the Commonwealth) aſſure your ſelues, theſe vicious perſons shal be left to corrupt your children with their wicked conuerſations; and ſo in time not onely to deſtroy and waſte your priuate eſtates, but to indanger the whole eſtate of the Commonwealth; and vndermine it with vice, as it is reported of a great Citie ouerthrowne by Conies, and the like Vermine, ſuffered to digge and harbour vnder the walles and houſes thereof. For Iuſtice exalteth a Nation, but ſinne is a shame to any people.

And thus much of the laſt perſon, the Witneſſe. But now leſt all the reſt that heare mee this day; should thinke the matter nothing concernes them, vvho are neither Iudges, nor Plaintifes, nor Defendants, nor witneſſes, I muſt before I conclude, ſay ſomething to all in generall.

To all therefore in generall I giue theſe two obſeruations: you haue heard how Iustice exalteth a Nation, and how ſinne is a shame to any people: I pray therefore collect your ſpirits, call home your thoughts, and make ſerious and diligent inquirie of theſe two particulars:

1. Firſt, inquire and conſider whether this Nation of ours ſtands now in as honorable termes with other Nations in the eye of the world, as it had wont: if you finde it doth continue the wonted reputation, then iudge our Iuſtice remaines; but if you finde it begin to ſtinke in the noſthrils of forraine Nations, then conclude certainly, that our ſinne abounds.

2. Secondly, begin at the other end, and conſider if there be any great ſinnes practiſed in the Land, and left vnpunished; ſuch as are blaſphemie, the prophanation of the Lords day, drunkenneſſe, murther, and the like; or ſome crying ſinnes committed with an high hand, as if they were vertues; ſuch as are Vſurie, Extortion, Bribery, Oppreſſion, and all manner of like corruptions: Sigh, and pray, and weepe, and shew your ſelues no partners in the ſinne, but ſorrowfull for the shame that followeth. But if vpon examination you find this Nation cleere of thoſe crimes, or that iuſtice is duly executed vpon the committers of ſuch crimes, then conclude vs a glorious people. For Iustice and Honour haue relation each to other, and ſo hath Sinne and Shame: if wee be iust we are glorious; if wee be glorious, we are iust: If we be ſinfull, we are shamefull; if we be shamefull, we are ſinfull.

The pooreſt and ſimpleſt man that is may thus iudge of himſelfe, and ſo preuent the Iudge of all the world, that he be not iudged. Nay, thus in execution of iuſtice vpon himſelfe, he may helpe forward to aduance the glory of a State. But if (being no publike perſon) hee cannot by Iuſtice exalt a Nation, yet by abſtaining from ſinne, hee may bee one of the ten to preſerue a people from shame, as Lot had done Sodome, if there could haue Geneſ. 18.beene found nine more iuſt like himſelfe in that Citie. For euery inhabitant is either an Achan to shame the Ioſuah. 7.place in which he dwels with ſinne, and to draw a generall curſe vpon it, or elſe a Lot to ſaue it from deſtruction; like that poore man in Eccleſiaſtes mentioned by Salomon, Eccl. 9.who with his iuſtice and wiſedome deliuered the Citie from the extremitie it ſtood in. And therefore vvhatſoeuer thou art, be ſober in thy ſelfe, in thy apparell, meate, drinke, deſires; bee iuſt to thy ſelfe, and to thy houshold: gouerne thy wife, chaſtiſe thy childe, cherish thy ſeruant. Looke then abroad, defraude not others for thine owne advantage; ſell not heauen for earth. Thinke when thou art weighing of commodities, thou art weighing of thy ſoule; the ſcale of Iuſtice is in thy hand, and if thou addeſt to thy ſinne for gaine, thou addeſt to thy shame for loſſe. Thinke when thou art meaſuring thy Wares, thou art meaſuring thy Iuſtice, Mat. 7. 2 and ſo thy glory. It is in thy hand to make the longitude and latitude thereof as thou pleaſeſt: For as thou Mat. 7. 11. meaſurest, it shall be meaſured to thee againe. And therefore doe as thou wouldeſt be done to. Ab alio expectes, quod Seneca. alteri feceris.

You haue heard in the beginning of two marriages or coniunctions in this text of Scripture: the firſt betwixt Iuſtice and Honour; the ſecond betwixt Sinne and Shame; and how vve muſt not ſeuer what God hath ioyned together.

Where therefore we finde Vertue, let vs giue her the due reward, honour and reuerence, or honour and maintenance.

But haue we done thus? haue wee beene thus iuſt? alas no: for then vvhen Offices either in the Church or Commonwealth vvere voyd, it would bee as hard a matter to finde iuſt & vertuous men fit to ſupply them, as now it is hard for worthy men to finde imployment, except they buy it from the vnworthy.

The ſecond marriage is betwixt Sinne and Shame: where therefore vve finde Sinne in vvhatſoeuer perſon, high or low, rich or poore, let vs ſend his wife Shame to beare him company; for better trouble one houſe then more.

But haue we done thus? haue we bin thus iuſt to giue euery ſinne his proper shame? haue not, many husbands amongſt vs loſt their prerogatiues with Adam, and ſuffered their wiues to ouer-rule them without shame? Hath not Euah ioyned with Sathan againſt God to make her husband great? And hath not Ieſabell painted, and whored, and plotted, and witched, and waded through blood to her owne wilfull ends, and all without shame? Hath not Noah diſcouered his nakednes, & Lot committed inceſt in their drunken fits? Hath not the ſonnes of Ely made marchandice of ſacred things? And the ſonnes of Samuel ſold Iuſtice and judgement? and both exceeded in euill as their fathers in good, and all without shame? Nay, hath not Gehezi ſo traded in bribes, that he goes brauer then his maſter, and all without shame? I haue no preſidents in the Scripture to expoſtulate further with this froward generation. Some ſinnes whi h we practiſe are too abhord to find matches, and therfore I muſt ſpeake plainly. Are men ashamed to reſemble women both in their apparaile, & in their effeminate fooleries? or are women ashamed to be like men in their clothes, or in their debosht ſwaggering and moſt ruffian-like carriage? Nay, is either ſexe ashamed thus accoutred, to confront the Pulpit, which should better inſtruct them, or outface the bench of Iuſtice, which should shame and correct them for theſe abhominations? Is any man ashamed to be an vſurer or an oppreſſor? Nay, is it not rather a shame that only for lacke of mony and meanes, not for lacke of good will, wee are not all ſuch? Is any man ashamed to be ſacrilegious? Nay, is there any other ſacriledge knowne, but only to ſteale a booke, or a Surplice, or the like, out of a Church? For ſpirituall Liuings impropriated, and Simonaicall Marts iuſtified, theſe are warranted with double Vouchers. And Preſcriptions below, and Prohibitions aboue ſweepe all from the Clergy by ſleight or by force, and ſo muzzle the poore labouring 1. Cor. 9. . Oxe, as they make an Aſſe of him. Is any man ashamed to be a blaſphemer or a drunkard? Nay, is any man ashamed to force men firſt to drinke drunke, and then by conſequence to blaſpheme, as the Sodomites would haue Gen. 19. 4. 5. forced the Angels to ſinne? Briefly, there is no act that know whereof to be ashamed, but this that I commit in telling men ſo plainely of their ſinnes: for this perhaps may be cenſured by ſome, but by none (I hope) that can tell how to cenſure themſelues.

But all this while hauing ſpoken of ſinne, wee haue mentioned shame as a condigne punishment following it, when now with vs shame is of ſo ſleight account, that did not paine follow vnlawfull pleaſure, few or none vvould abſtaine from any ſinne for any shame. Indeed shame had vvont to be ſuch a punishment, as all other punishments vvere vailed vnder it, contained in it, and expreſt by it, as the ſpecials by their genus. So wee reade Iudg. 18. 7. that the men of Laish vvere lazie, and careleſſe, and ſecure in ſinne, becauſe there was no Magistrate to put them to shame; that is, to punish them. And shame 2. Sam. 24. 14.in noble mindes did ſo vvorke, as Dauid rather choſe to fall into the hands of God, then to flie with shame and dishonor 1. Sam. 15. 30. before men; yea Saul himſelfe, when his Kingdome was rent from him, deſired Samuel, yet to honour him before the people; though he loſt his Crowne, he cared not ſo much for that.

This vvas then a ſenſible part, but now vve are inſenſible of shame and dishonor; and being paſt shame and paſt grace, there is no hope of cure, vvhere there appeares ſo much dead flesh in the heart.

As vve had two coniunctions, ſo we had two ſeparations in this text, and as wee muſt not ſeuer what God hath ioyned, ſo vve muſt not ioyne what God hath ſeparated.

God hath ſeuered Iuſtice and Shame, and Sinne and Honour, doe vve keepe them thus ſeuered? O no! vvee haue found a way to make a nullity of this marriage betwixt Iustice and Honour; and vvee haue married Iuſtice to Shame, and Sinne to Honour.

For is it not a shame to be ſober, and iuſt, and religious? and if we ſay, hee is a ſober man, is it not vnderſtood, as if vve called him a rude, melancholy, and vnſociable dolt? If vve ſay, he is a iuſt man like Iob, is it not intended as if vve had ſaid, Hee is a ſimple ſilly fellow, vnfit to deale in the vvorld? And if we ſay, He is a holy ſanctified perſon; Is it not aſmuch as if wee had called him a Recluſe, or a Puritan? As if fooles, and madmen, and Schiſmaticks were only holy, and to bee a Chriſtian were nothing but to bee an Epicure.

Againe, haue wee not married Sinne and Honor together? Conſider if Honor be not to be bought and ſold; Nay, conſider if all honorable Offices either in Church or Common-wealth be not expoſed to ſale, and ſet vpon the Market-hill with this word of Iudas in their Mouthes, Quid dabitis? what will you giue me? what will you giue me and you shalbe a Knight, a Lord, an Earle? what will you giue me, and you shalbe a Iuſtice of peace, a Serjeant, a Iudge? Nay, what vvill you giue me, and you shalbe a Parſon, a Deane, a Bishop? This I thinke is ſinne: for the Law (if the Lawe vvhich is the rule of Iuſtice, bee iuſt) cals it ſinne, cals it bribery, corruption, Simony, abomination, though our practiſe cals it, wiſedome, policy, and Iuſtice. Yet how hard is honor got without this hooke? and what preferment need that man deſpayre of, who hath this baite, and knowes how to lay it? And muſt not the buyer ſell? I appeale to your conſciences whether it vvere not Injuſtice to deny him that liberty.

Laſtly, as we had before two marriages, and two ſeparations, ſo wee haue in this text two oppoſitions; the firſt, betwixt Iuſtice and ſinne, the ſecond, betwixt Shame and Honor, as betwixt light and darkeneſſe, truth and falſehoode, white and blacke, God and Sathan, hell and heauen. It were a shame therefore to ioyne thoſe things together which God hath oppoſed in Nature. If Iuſtice therefore should make ſinne eyther a wife, or a childe, or a friend, or a ſeruant, or a fauorite and companion at bed, or at board, or on the bench; this could not be done without a Diabolicall contract, a Sodomiticall mixture, a ſinne againſt Nature. Therefore let Iuſtice make ſinne a ſlaue, a drudge, a priſoner: for if he waxe familiar once, he will rule and reigne ouer thee, and thou shalt not be maſter at home, no not in thine owne houſe; nay, not in thine owne heart.

Geneſ. 3. I haue put emnity (ſaith God to Sathan) betwixt thee and the woman, and betwixt Her ſeed and thy ſeed: This enmity muſt continue. He shall breake thy head, and thou shalt bruiſe his heele. The beſt men may haue their heeles bruiſed and trodden on by Sathan, ſometime be ouertaken by ſinne: (Euen holy Dauid tooke a nap, holy Paule himſelfe Cor. 12.7 felt a ſting in the flesh, vaine-glory began to puffe him vp out of the conſideration of his knowledge, zeale labor, and heauenly reuelations; the Meſſenger of Sathan was then ſent to buffet him to humility.) But let not Sathan breake our heads, no not with oyle, with applauſes, with glibbe and ſmooth ſinnes, petty-ſeeming ſinnes, ſinnes like vertues; Much leſſe let him blind our eyes with giftes; for thats the way to breake our heads indeed, when wee can not ſee to defend our ſelues; . Sam. 4.Nay, to breake our necks too from the Chayre of Moſes, with poore, old, weake, blinde decrepid Ely.

To conclude all, this Nation of ours at this day, outſinnes all the Nations of the world, euen in their proper ſinnes for which they haue beene infamous: Wee outdrab the Italian, out-drinke the Dutch, out-braue the Frenchman, out-brag the Spaniard. Surely, as wee out-act theſe in ſinne wee muſt out-ſuffer theſe in shame; and is it not a shame wee should doe ſo? wee that know ſo much more then they doe? wee that liue in the cleare light of the Goſpell? wee that goe euery day to Church to heare Sermons, with Bibles in our hands, vnder our armes, in our pockets? when they heare no Sermons perhaps but once a quarter, perhaps but once a yeere & that at Lent; a Lenten Sermon, a Leaden Sermon, a Latin Sermon; and for the Bible know not a word of what is within it?

Why shame belongs to Baſtards. ſinne is a note of baſtardy; for by ſinne wee are Sathans children. You are of Io. 8. 44. your father the Diuel, (ſaith our Saiuour) for his works do yee. Shame followes ſinne; it is all the Inheritance that Sathan giues his children (except paine) as an increaſe to the portion. Honor belong to legitimates: ſuch ſucceede their fathers in the badges and cognizances of honor, as in vertue and worth. Iuſtice is a note wee are Gods children, it is his character, his ſtampe, his ſeale, his impreſſe, his image, and shewes that wee are begotten to good workes by the Grace of his holy Spirit: the inheritance is glory heere, an earneſt of greater glory heereafter with the Lord. Of his infinite mercy graunt vnto vs for his Sonnes ſake Chriſt Ieſus, Our Iuſtice, our righteouſnes, our ſacrific e for ſinne, our Preſeruer, Redeemer, and Saiuour from shame: To whom with the Father and the Holy Ghoſt be all honor and glory giuen and aſcribed by vs, and by euery other Creature that he hath made for his glory, this preſent time and for euermore: Amen.

A Prayer for the whole state of the Realme.

O Lord, thou haſt made all things for thine owne glorie to manifeſt thy power, thy wiſdome, bewtie, love, juſtice and holines: and amongſt all theſe things, thou haſt made man after thine image, enduing him with originall power, wiſdome, beautie, love, juſtice, and holines. And that he might not only have, but exerciſe theſe vertues, thou madeſt this inferiour world for him, and didſt ſubiect a world of Creatures to his rule and government; ſo that he ſeemed a God vpon earth, having ſo free, ſo large, ſo ample a comaund over his fellow Creatures. He was naked and not ashamed, for being framed by ſo perfect a workman, and formed after thy image, the image of perfection, he knew that there was nothing within him, or without him, whereof he need be ashamed, but much whereof to glorie and reioyce. The more he ſaw and contemplated himſelfe, the more cauſe he ſaw there was to love himſelfe, for being like thee, and to love thee for ſo making him. This Sathan ſaw with envie, and it was another hell for him to ſee it: and (hating thee and all things for thee) he ſeduced man with pride and ambition, cauſing him not to reſt ſatisfied with what thou hadſt given him, but to deſire all things which thou hadſt made only for thy felfe. And thus vainely and foolishly to neglect the rule of himſelfe and the inferiour Creatures in juſtice (contrarie to thy commaund) and to affect the tree of knowledge of good and evill which thou hadſt only forbidden him. By this meanes (O Lord) ſeeking more then he should, he loſt what he had; and labouring indirectly to be equall to thee, he defaced thine image and whatſoever was within him like vnto thee; So that his wiſdome became foolish ſubtiltie; his beautie, painted vglineſſe; his love, luſtfull vncharitableneſſe; his juſtice, extreame injurie and vnrighteouſnes; his holines either ydolatrie or prophaneſſe, and the whole man a living ghoſt, a golden Sepulchre. And now as before thou didſt caſt Sathan out of Heaven for pride (where no vncleane thing can ſtay or enter) ſo didſt thou eject man out of Paradice without hope of other inheritance (for him and all his wretched poſteritie) then hell which he had deſerved and wee in him. But herein appeared thy exceeding and ſuperaboundant love, not only pardoning this ſinne of his and ours, but in ſending thy Sonne into the world to dye for vs, to ſatisfie thy juſtice, and to purchaſe for vs a neerer, and ſurer conjunction to thee, then that which wee had before, and loſt, even a conjunction betwixt thy love and our faith, which the gates of hell cannot prevaile againſt. And that Sathans envie might be more exaſperated (as a punishment vnto himſelfe, a glory vnto thee) that which he intended for our curſe thou haſt turned to our crowne, and wee are truly in a way to become like thee, yea to be vnited to thee: So that as if thou hadſt made all things for man, we have intereſt in all things, in thee and all; and thus are truly, what Sathan falſely told vs, wee should be, become as Gods knovving good and evill; the evill by preſent experience and fruition, the good in future hope and expectation. And that wee might not faint in this our wearie pilgrimage, thou haſt breathed thy Spirit into vs, and given him to be our comforter, who daily asſiſteth our prayers, our meditations, our devotions, teaching vs to call thee Father, and leading vs into every truth; daily reſiſting forvs our profeſt enemy Sathan, giving vs wiſdome to diſcover his treacherie, and diſcerne him for an adverſarie; daily renueth in vs thine image, conforming vs by degrees to the rules of thy lawe; making vs wiſe, and beautifull, and loving, and iuſt, and holy in part, by inſpiration, inſtruction, and affliction; by the humble and patient ſufferance of worldly wiſdome to beguile and flowte vs, of corporall beautie to contemne and deface vs, of carnall love to reiect and ſcorne vs, of politique juſtice to perſecute and martyr vs, of ſuperſtitious and ydolatrous holineſſe to shun and abhorre vs, of devillish Atheiſme to deride and abuſe vs: whileſt wee know and reſt aſſured, that thou, who workeſt all things for the beſt for thine elect, thy poore diſtreſſed and diſperſed little flocke, beholdeſt all this, and laugheſt to ſcorne the foolish imaginations of mans hart, and in the meane time ſecureſt vs of thy love by infallible teſtimonies, and teacheſt vs in every eſtate to be contented: knowing, that thou who ordereſt all things according to thine owne good will and pleaſure, and takeſt care for Lillies to cloth them, for Ravens to feed them, for Sparrowes to houſe them, that madeſt an Arke for preſervation of fowles and beaſts and creeping things, that numbreſt the hayres of our heads, and wilt not looſe one of them, wilt much leſſe looſe one of vs, or let Sathan ſnatch vs out of thy hand, whom thou haſt made with ſuch care, and purchaſed at ſo deere a rate, but wilt at thy good time cauſe all things worke together for our beſt. So that wee Rom. 8.are perſwaded, Neither death nor life, nor Angels, nor principalities, nor povvers, nor things preſent, nor things to come, nor height, nor depth, nor any other creature, shalbe able to ſeparate vs from thy love, vvhich is in Christ IESVS our Lord. In aſſurance of which love, wee comend vnto thee not only our ſelves, but all that have written their names vpon the croſſe of thy Sonne, eſpecially our Sovereigne the King of great Brittaine, whom thou haſt honored with the ſtyle of Defender of the Faith, and to this end made Antichrist (like Balaam and Caiphas) prophecie his owne overthrow, in conferring that title. O Lord, as thou haſt honored him with it, and enabled him towards the performing of that duty more then others, annoynting him vvith the oyle of Science above his fellovves, ſo inflame his heart with true zeale and courage, and ſtrengthen his hand with true conſtancy, that he may ſtill appeare worthy of it in the eyes of all men.

Mat. 4. Bleſſe the Prince, and remember where he is, in a wilderneſſe of temptations, as thine owne Sonne was, from whence none but thy divine hand can bring him off ſafe. Let it be thy glory 1. Cor. 1. 27. by babes and ſucklings to confound thoſe mightie Potentates; and the more Superſtition and Idolatrie he beholds, the more let him abhorre it; & now calling to minde the truth which he hath heard, and wiſely conferring all things together; ſo worke, that his conſtancy may shewe, it is only ignorance that holds them in Idolatrie, and that our Princes are too learned, and religious for their Prieſts to ſubvert. Keepe him [O Lord] ſafe for vs, and returne him, in thy good time, ſafe to vs, and haſten that time, O Lord, wee beſeech thee, thereby to free our panting hearts from feare.

Bleſſe the King and Queene of Bohemia, and their royal Yſſue; reſtore to them what they haue loſt, what Sathan ānd his aſſociates, the Sabeans and Chaldeans, or men more curſed and cruell, haue taken away from them; and as thou didſt make the Iob. .latter end of Iob more happie then his beginning, ſo verifie it in theſe thy ſervants, that their example may be brought as a preſident in future ages to prove, that truth by experience which the Pſalmiſt wils vs to obſerve in the courſe of our pilgrimage. Marke the perfect man, and behold the vpright; for the after-end of that Pſalm. 37. 37. man is peace.

Bleſſe the Nobilitie, and teach them to know wherein true Nobilitie conſiſteth, and then to doe as they know. Bleſſe thoſe Councellours that counſell for thy truth; If Achitophell be in Davids Court, give David grace to know his Oracle and thine aſunder, and bring his wicked councell vpon his owne wretched pate, for the ruine of himſelfe and his houſe. Give him no wiſdome to ſet his houſe in order, who would diſorder thine. Regard not him and his State, who would with ſubtilty ouerthrow that State which thou haſt guarded for thy ſelfe ſo long.

Bleſſe the Clergie, thoſe laborers that labour for thee; open their mouthes yet wider, fill their harts yet fuller of ſpirit, even with thy Spirit: diſcover Doeg, and Demas, and Diotrephes, and 3. Io. .thruſt them out of thy fold, and let the world know they are wolves.

Bleſſe the Magiſtracie, teach them only to comaund what thou comaundeſt; at leaſt teach them even for conſcience ſake, to doe and comand nothing againſt thy comand, which thou wouldſt not have done.

Bleſſe the people, and teach them to obey for conſcience ſake; Act. 4. 1 .and withall wiſely to know where, and how it is better to obey thee, then man

Bleſſe the whole State with vnitie, and continue verity amongſt them, and reſtore to them that proſperity which their ſinnes have provoked thee to take away, & which ſtands at the doore readie to depart, except their repentance cals it backe. Turne thy face towards them, and turne their hearts towards thee, and turne the expectation and endevour of their enemies and thine to shame, follie and confuſion, That the heathen may not Pſal. 79. 1 . ſay, vvhere is novv their God.

FINIS.