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 [Page 2] 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. 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.

• 1. First, betwixt Iustice and Shame.
• 2. The second, betwixt Sinne and Honor.

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

• 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, [Page 3] 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 [Page 4] 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 [Page 5] 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 [Page 6] 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 [Page 7] 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, [Page 8] 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. 22 because 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 [Page 9] 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 [Page 10] 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: [Page 11] 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 [Page 12] 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 [Page 13] 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. [Page 14] [...]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 [Page 15] 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 Israel Et 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 [Page 16] 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 [Page 17] 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 [Page 18] 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 [Page 19] 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 [Page 20] 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 [Page 21] 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 [Page 22] 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, [Page 23] 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 [Page 24] 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 [Page 25] 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 [Page 26] 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 [Page 27] 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, [Page 28] 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 [Page 29] 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 [Page 30] 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 [Page 31] 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 [Page 32] 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 [Page 33] 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 [Page 34] 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 [Page 35] 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.