THE PROJECTOR. TEACHING A DIRECT, SURE, and ready way to restore the decays of the Church and State both in Honour and Revenue. DELIVERED IN A SERMON before the judges in Norwich, at Summer Assizes there holden, Anno 1620. By THOMAS SCOT Bachelor in Divinity. PROV. 11. 10, 11. When it goeth well with the righteous, the City rejoiceth; and when the wicked perish there is shouting: By the blessing of the upright the City is exalted, but it is overthrown by the mouth of the wicked. Printed at London. 1623. To the Reader. CHristian Reader, Satan is subtle, and persuades us all goes well; there needs no sharpness in this age; and that if any use it, the false humour of their brains, rather than the tainted manners of these times, provokes it. Especially this crime of customary tartness is like to be laid to my charge, who have been (as some think and I feel) too busy in discovering falsehood and error, and have followed Truth too near the heels, to have my teeth beaten out. But whilst my tongue is left in my head; I will say with the Prophet Psalm 37. If I forget thee, O Jerusalem, let my right hand forget her cunning: If I do not remember thee, let my tongue cleave to the roof of my mouth, if I prefer not Jerusalem above my chief joy. I must confess I am the more earnest against these common and crying iniquities, because I myself was long subjected to them, and do yet bear the scars and cicatrices of their malice both in mind, body, and fame. My mind, though not naked, yet, by the time I wasted idly in their company, being disfurnished of many necessaries, for which I do often blush; my body, though not altogether crazed, yet being older, weaker, and more subject to diseases, and nearer the grave, then either my years or native constitution would have carried me so early: My fame, though not tainted, yet being not so odoriferous, as becomes either my general 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 sin which hath done me all this mischief) more eager against the common and cursed corruptions of the time, and that for three respects. First, to warn other men lest they fall into the same snare. Secondly, to bind myself, that the sins I have by God's mercy broken lose from, repossess not my mortal body again. Thirdly, to excite, such as have power, to sharpen the edge of justice against iniquity, which begins to grow so strong, Mat. 24. 12. whilst the love of many waxeth cold, as a sudden ruin, without a speedy remedy, is threatened thereby to the Church and State. We cry out of Popery, and there is cause; but Popery gets ground of us whilst we want piety to withstand it; and keep Exo. 17. 12. our own ground constantly. Aaron and Hurr want care, conscience and courage, to hold up their own hands, much more to hold up the hands of Moses in the constant course of justice against the Amalekites, that Actual, Magisteriall and Majestical kind of prayer. The corruption of manners hath broken down our Walls, and let in that Trojan Horse laden with trumperies: And for my part I fear not what they bring in so much, as I do the In-bringers. Atheism brings in Papism; irreligion, superstition. All are not true Christians that are truly christened, Tit. ●. 16. as they may deny God, so may they deny Christ lesus in their lives too. These being the greater number are the more dangerous: otherwise, but for these, and but that we know these will take part with the worse part, we would not fear the Roman Catholics, since certainly the number of the true reformed Catholics are in our Isle the greater and stronger. But when I look on these assistants I tremble. First, because I know they will gladly entertain that Religion which is most glorious to the eye, promiseth most worldly advantages, and gives most satisfaction to corrupted nature, and consists for the most part in external rites. And if Turkism should come next, they would prefer it before the Christian, as Machiavelli their master doth. Secondly, I fear lest God in judgement should suffer these thorns and nettles to prick and sting us; because whilst Ios. 23. 13. we had time, occasion, yea provocation, and means to weed up these weeds, we neglected our duties, and would not do it, but keep them as necessary fences to the garden of God. For these fears (if now it be not too late) I propound a remedy preached before, published now, that all may read as they Habacuck. 2. 2. run. It was our Saviour's charge to Peter, When thou art converted, help to strengthen thy brethren. That he denied Luk. 22. 32. Mat. 26. 70 Christ thrice, made him thrice as eager and zealous in preaching Christ crucified. This is my case, Satan's buffetting 2. Cor. 12. 7. makes me buffet Satan and his associates; what Coward being smitten, will not strike again? Christ that contemns the blows of insulting soldiers and is silent, yet to Peter's smooth temptation, replies sharply, Get thee behind Mat. 16. 23. me Satan. If any say I rail (as that is a common aspersion cast upon all that now speak truth in sincerity) let them know it is against Satan that I rail, though he be hid under the Mask of Pet●● himself, or any other high or holy Stalking-horse. Pray against these evils, lend thy hand also to remove them, according as thy place and authority gives thee strength; strike not me for striking on thy side, and taking thy soul's part against sin; (so only do fools and madmen) but pray for me as I for thee, that his grace may mend us; so that we may help to mend others, and none may be so graceless as to shun reformation, or hate us for our desires to make them better. Thy servant in Christ jesus, Tho: Scot THE PROJECTOR. ❧ justice exalteth a Nation, But sin is a shame to any people. Proverb. 14. 34. THere hath been much contention P. Scipio Nascica, perpetuo pronunciavit, videri sibi Carthaginem debere esse. Cato contrà, Carthaginem non debere esse, Plut. in vit. Catonis. amongst great Wits about the government of Commonweals: some holding the best way to exalt a Nation, is to keep it united at home, by action abroad. To which end Scipio would have Carthage preserved, that Rome might have enemies. Others think the best way is to secure them at home by making universal peace, to which end Cato would have Carthage destroyed, that Rome might have no enemies. Some think the best way to preserve 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 love with their own ease. Others think confederacies suspicious and dangerous on both sides; marriages rather scarify than close wounds; and that wealth makes the people proud and untractable. Wherefore they think better that the Nobles be kerbed, and that stirring edge of honour ground off; that domestic faction be maintained, whereby the envy & emulation of great men may be busied in pulling one another down: That Country-contention be cherirished, to keep by that means the Common stock stirring; to vent the spleen of neighbour against neighbour, so that they shall not need to look out for enemies, nor have leisure to combine themselves and turn head against the public Magistrate. Amongst all these various opinions, the shreds of Politicians, which patch up the Commonwealth like a beggar's cloak, Solomon here (as wise I think, as any other man, especially in kingcraft) sets down his observation and opinion in two brief Aphorisms of State, justice exalteth a Nation, but sin is a shame to any People. Herein I observe two Conjunctions, two Separations, and two Oppositions. 1. The two Conjunctions: 1. First betwixt justice and Honour: In these words, justice exalteth, or, honoureth a Nation. 2. The second betwixt Sin and Shame; in these words: But sin is a shame to any People. Now, Those that God hath joined, let no man put asunder. 2. The two Separations are: 1. First, betwixt justice and Shame. 2. The second, betwixt Sin and Honor. Now those that God hath severed, let no man join together. 3. The two Oppositions are: 1. First, betwixt justice and Sinne. 2. The second betwixt Shame and Honor. Now those that God hath opposed, no man can put together, without a Diabolical Contract, a Sodomitical mixture, a sin against Nature. 2. De Orat: The Orator saith, Legibus proposit a sunt supplicia vitijs, pramia virtutibus. Hear we find both these ends; 1. First, virtue and its reward; justice exalteth a Nation. 2. Secondly, vice and its punishment; But sin is a shame to any people. Thus as janus' head (which was an emblem of Policy) looked both ways, backward and forward, to prevent danger: so this Text, to the right hand and to the left. It hath an eye to virtue, that it fade not for lack of encouragement, and to vice, that in overspread not all for lack of weeding. Hear we have virtue walking like an ancient Englishman with an honourable train of followers; and vice like a modern Gallant, who hath traveled away his virtue, wit, and wealth, and returns with a single Page, according to that approved Proverb, Sin goeth before, and shame follows after. The terms are clear enough; we all understand what is meant by justice and Honour, and Sin and Shame. justice is either essential, or virtual. Essential justice is God himself, every attribute of God being God. Virtual justice is a beam of that Sun. For though it be true, that only divine justice of itself, absolutely and immediately guilds all persons and places it reflects upon with favour; yet it is also true, that God by virtual justice, (a spark of the same celestial fire) as by an instrumental cause, is pleased to adorn and beautify the humane nature, yea and to accept of honour intended by man to the divine Nature: For he 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 prise the service of man, as to return a reward for man's work: not (I must confess) either out of condignity or congruity, as if man did merit it; but out of abundant justice, since God hath out of Mercy promised it. This justice then here spoken of, is virtual justice, the justice of man communicated to him by God's spirit. And this is either universal, or particular. 1 Universal justice is that holiness and sanctity, whereby we give unto God what belongs unto him in our religious worship and service, as Faith, Fear, Love, Honour, and the effects of these; which must be performed according to the express letter of the Law, his will delivered in the Scripture, which is the infallible Word of truth, otherwise it cannot be just, if it contradicts that word of God which is the rule of truth and justice. 2 Particular justice is that, whereby we give unto man what belongs unto man, as fidelity in promises and contracts, obedience to superiors, love to inferiors, equality to all: and therefore One saith, justicia est virtus adequans unum cum altero, justice is a virtue which makes things just. And Ambrose, justicia est virtus quae unicuique quod suum est, tribuit, alienum non vendicat, utilitatem propriam negligit, ut communem aequalitatem custodiat. justice is a virtue which gives every man his own, claims not that which is another man's, neglects private gain, that it may observe common equality. For Mar. 12.7. both these our Saviour gives a rule, Give unto God the things that are Gods, there is universal justice: and unto Caesar the things that are Caesar's, there is particular justice. Again, justice is either private, or public. 1 Private justice is that which a man exerciseth at home: first to himself in his own person, then to others in his family: (for I extend private justice so fare.) First, teaching himself with all sobriety, declinare a malo, facere bonum, looking into his own inclination, censuring himself strictly, becoming a law to himself, restraining his own perverse and libidinous desires, and like a just man, neither defrauding himself of that which is meet for him, nor (with too much indulgence) cockering up his nature with more then enough. Nimium & parum iniustitia est, propterea quod in exuperantia Arist. Eth. lib. ●. cap. ●. & defectione consistit. Thus the just man eats, and drinks, and sleeps enough to satisfy nature, but exceeds not; clothes himself according to his estate in a mediocrity, both for necessity and decency; desires an estate, that he may rather be able to relieve others, then to beg relief, but all without excess, according to Agurs prayer, Prov. 30. 8. 9 He robs not himself to leave to others, he knows not to whom, as the rich fool doth, who hath no power Eccl. 6. ●. to eat: neither doth he rob others for his own private wealth, eating up all, and not suffering the poor to eat at all: He robs not the whole world, and all other men's children for his own, by deceit or violence; neither doth he rob his own children by excess and prodigality. He is not Catiline-like, alieni avidus, sui profusus; but Sallust. he useth the world as if he used it not, knowing he is but a pilgrim, a sojourner here. He love's his wife, and gives her all due benevolence; yet makes her not the head to govern all, nor the foot to be lowest of all; but as the eye in his head, the apple in his eye, the heart in his body, gives her all due respect and honour, which may stand with his own honour, and not destroy both. His children he makes as servants, obedient; his servants as children, loving; entreating his servants as sons, and so esteeming them; and commanding his sons as servants, and so nurturing them. If his son hath the inheritance, his servant hath the Lease; his servant shall serve his son, but his son shall keep his servant. And this is a just man to himself and his at home, without which he can never be truly so abroad to others. 2 Public justice is that which he doth exercise to others in the Commonwealth in his particular calling, as he is a Magistrate, Minister, Lawyer, Physician, Merchant, Mechanic, or the like. He makes a conscience of his calling, and knows he must give an account for the employment of his talents; and therefore useth himself in his place, not as if the end of his vocation were only to gather wealth, and enrich himself and his posterity, but to do God service, and other men good, knowing that Heathens could say, Non solùm nobis nati sumus, sed partim patriae, partim parentibus, etc. and therefore followeth the rule given by Saint Paul to Titus, and Tit. 2. 12. contracted close in three adverbs, ut vivamus sobriè, iustè, piè. First, sobriè, soberly: because all justice must begin at home, it is the rule of all, Love thy neighbour as thyself: if thou dost not love thyself well first, thou canst not love thy neighbour well at all. Secondly, iustè, justly. Do as thou wouldst be done to: 1. joh. 4 20. for If thou lovest not thy neighbour whom thou hast seen, how canst thou love God whom thou hast not seen? Thirdly, piè, godlily; for this is the sum of all, Thou shalt love the Lord thy God with all thy heart, and thy neighbour like thyself: in these consists all the Law and the Prophets. Now than a man being thus sober at home in his own deportment, just abroad to others in public commerce, and religious towards God in his devotions, is accounted by God and Man a just man. Not as if any absolute justice were in him (for that alone is Gods, and there is none that sins not) but just in comparison of ●. Io. 1. 8. others, just in estimation with others, just in affection to others; just if we measure his declensions and digressions with his common conversation, and judge him not by any particular act, but by the general. And thus was Abraham, Lot, job, Samuel, David, Zachary, just men; not absolutely just, generally just, sed secundum quid, after a sort. And when a man is thus just, see what honour it procures him. Other Men dare refer themselves and all that they have to the censure of such, knowing his conscience is a law unto him, and he will not transgress against it for the world. What an honour was it for Abraham in the contention betwixt Lot's servants and his, to offer Lot (though he were the younger and weaker) the honour of the day, the honour of the place, the right or left hand, choose which he would? This was justice, and justice without partiality, without private respect; for it was in Abraham's Genes. 13. 9 power being both the elder and stronger, to have taken which hand he would, and either to have left Lot the worst part, or no part. What an honour was it again for Abraham to take Genes. 14. 14. arms to redeem his Cousin Lot from thraldom? doubtless, he that would fight to redeem him being taken, would have fought to keep him from captivity. Even just Abraham will here be an assailant. The justice of the cause is ours as it was abraham's, if the courage were ours, as it was abraham's. Nay, when Abraham hath overcome, see his justice shining more clearly yet, protesting to the king of Sodom, who offered him the greatest part of the spoil, Gen. 14. 22 because he had purchased all with his sword, I have lift up my hand to the Lord the most high God, possessor of heaven and earth, That I will not take any thing that is thine, from a thread even to a shoe latchet, lest thou shouldst say, I have made Abraham rich. No man but God shall make Abraham rich, especially none adverse or divers in religion from Abraham, as the king of Sodom was. Abraham will have no wealth, but what his conscience assures him is the gift of God. O justice to be admired, but too much out of date to be imitated, or almost believed! when we will most unjustly take any thing of any man, by any means, whereby we may be made rich. There is no shame now amongst men, but to be poor, and honest. Gen. 41 38. What an honour was it for joseph to be sent for out of the prison into the presence of Pharaoh? to be advanced presently to place of authority, and made Ruler over all the Land, yea over his old master who had unjustly imprisoned him? and what an honour was it for him to forget all old injuries, and to revenge none, and to deal so faithfully and justly betwixt the King and his subjects, that he gave contentment to them both? he saved the people's lives, he got the King their Lands. This was a Projector worthy of praise. The Text saith, he Gen. 39 6. was a goodly person, and well-favoured; a Favourite fit indeed for a Prince, he sought not to enrich himself, but to enrich his Master, and to honour the State by his justice, Genes. 41. What an honour was it for job both to be, and to be accounted so just, to be reverenced of old and young, to be loved of the good, feared of the evil, to be eyes to the blind, feet to the lame, a tongue to the dumb, counsel to the simple, a Patron to the poor, a bulwark of justice to all? job 29. What an honour was it to Samuel, that in the confident integrity of his heart, he could say to all the people, Whose Ox have I taken? or whose Ass have I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I received any bribe to blind mine eyes therewith, & I will restore it you? 1. Sam. 12. And what an honour was it to hear them ingenuously confess and say, Thou hast not defrauded us, nor oppressed us, neither haste thou taken aught of any man's hand: So that he might justly reply, The Lord is witness against you, and his Anointed is witness this day, that ye have not found aught in my hand: and they answered, He is witness. What an honour was it for Solomon to be visited by a Queen, to have his wisdom and justice in the managing, both of himself, his household, and kingdom, so magnified by a foreign testimony? Blessed be the Lord thy God which delighteth in thee, to set thee on the throne of Israel: because the Lord loved Israel for ever, therefore made he thee King, to do judgement and justice, 1. King. 10. 9 Thus than we see how a family is honoured by having one just man the Master: A City is honoured by having one just man the Magistrate: A Kingdom is honoured by having a just and wise King: but when all, or the greatest part of men are just in the household; and all, or the greatest part of households are just in the City; and all, or the greatest part of those Cities and Counties are just in a Kingdom: when justice reigns thus universally, then, then is that verified which Solomon here affirms, justice maketh a Kingdom or Nation glorious: or justice exalteth a Nation. For as in old Rome all the Senators seemed Kings, so here the Magistrates seem gods, resembling God in justice, I have said ye are gods: the Ministers seem Angels, resembling Angels in sanctity and diligence: the people seem blessed spirits, living in love, in peace, in holiness, and happiness and the whole Commonwealth seems a heaven upon earth, full of sobriety, justice and godliness. Evil men may malice it, the Kings of the earth may conspire against it, Satan and his associates may undermine it, but God protects it with his arm, guides it with his Word and Spirit, and guilds it with his glorious presence. Take one example without exception for all, even the Reign of that ever-memorable Queen Elizabeth, within whose heart, as all royal Virtue was enshrined, and in her Reign all true Religion and justice flourished, so for the confirming of this Maxim after her death, this Elogium was engraved upon her Tomb, by the commandment of her unpartial Successor: which is the more remarkable for the honour both of the living and of the dead, because Princes can hardly (with patience) hear the praises of their Predecessors, much less write them, or command them to be written: Religion reform, Peace well grounded, Money reduced to the true value, a Navy well furnished in readiness, Honour at Sea restored, Rebellion extinguished, England for the space of forty and four years most wisely governed, enriched, and fortified; Scotland freed from the French, France relieved, Netherlands supported, Spain awed, Ireland quieted, and the whole Globe of the Earth twice sailed round about. What could be more? yet all this was true, and much more. And thus were we happy. And thus we see how justice exalteth a Nation, when it gives Sin his due punishment, and Virtue his due reward: when the Countryman dares travel safely abroad, or sleep at home under his own Vine without fear of thiefs or enemies: when the Merchant dares trade without fear of Pirates at Sea, or Farmers and watchers at Land: when every man dares buy and sell, without fear of cozening, dares fly to the Courts of Conscience without fear of undoing; dares plant, and blow, and sow, and reap, and grow honestly rich, and be known to be so, without fear of Empson and Dudley, or the like: when if men have no other capital crime, Innocence shall not be accounted one: when all men dare serve one God after one and the self same manner devoutly, and none dares serve him otherwise: when things are generally thus disposed, this makes a flourishing estate, this makes a nation glorious. And thus much of the first proposition or Aphorism, justice exalteth a Nation. We come to the second: But sin is a shame to any people. Aug. de 2. animal. Peccatum est volunt as retinendi vel consequendi quod justitia vetatur. And here that rule holds, Iniustitia vniversa justitiae opposita, non pars vitij est se universum vitium. Arist. Eth. lib. 5. As justice before contained all virtues, but especially the carriage of one man to another as the most supreme and sensible virtue; so here all sin is intended, but especially injustice as the proper and most apparent opposite to justice: And that to let us see, how in justice (which is justice misdone, corruptly, or left undonenegligently) is the cause of all sin, and so consequently of all shame the reward of sin, as justice duly executed is the cause of all virtue, and so by consequence of glory the reward or crown of virtue both here and hereafter. To clear this, look into Paradise, look into Hell, look into Heaven, and look upon the Earth for examples. 1. In Paradise, when God had made man according to his image in original justice, and given him the law of Nature to be his guide, and to teach him how to obey God, and command the Creature, with this one easy and express prohibition not to eat of the fruit in the midst of the Garden, Satan comes to the woman and like a Sophister persuades her, that if Man would eat thereof, he should be like God, knowing both good and evil. They were like gods before, being created the image of God; but in coveting more, they lost what they had. And observe the ways and degrees of precipitation; Euah that was made to obey, would needs command; for the text saith, the Serpent persuaded her, but she gave to the Man like a Mistress, and it is said, he did eat thereof, as if he durst do no otherwise. So private justice being infringed, it made way to public, and the particular la being broken, the universal defection followed. Before this whilst Adam stood in integrity of justice he was naked and not ashamed; nay, he need Genes. 2. 2● not be ashamed, for he was a most glorious creature; God himself approves him for such, and beholding him so, pronounceth him to be good. But presently after when justice was transgressed, and the la broken, it is said, Their eyes were opened, and they saw that they were Genes. 3. 7. naked: They were then ashamed, and therefore made Genes. 3. 8. themselves aprons of fig-leaues, They were then afraid, and therefore hid themselves in the shadow of the trees. For they knew that God was just, even justice itself, and therefore as the sentence was gone out of his mouth, The Genes. 2. 19 day that thou shalt eat thereof, thou shalt dye the death, so the sword of justice follows to execute, and they must dye and all their posterity: No sin shall go unpunished without shame: All must dye with him, since all sinned in him: And thus we see how shame follows sin naturally, and how till man had sinned there was no shame, but now Pudor est timor justae vituperationis, Shame is a fear of a just reprehension; nay rather, Shame is a fear of a just rejection, which man had by sin deserved. 2. Look into hell; see the sin of Dives repaid with Shame, and that according to the rule of justice Lege Talionis. ●uc. 16. He begged a drop of water and could not have it, because he denied a crumb of bread before when Lazarus begged it. Doubtless had he given a crumb, he should have received a drop. There is less mercy shown to him then to a dog; he could not be suffered to lap a little water to cool his tongue: because he shown less mercy to Lazarus then the dogs did, who licked his sores with their tongues. 3. Look into heaven; see Abraham's heart was charitable here, his house stood ever open to all strangers: Abraham's bosom is enlarged there, made a haven to all comers; nay, a heaven to all believers. Rich Dives starved Lazarus here, rich Abraham feasteth Lazarus there. Qui sequitur iustitiam, & facit misericordiam, inveniet vitam, iustitiam, & gloriam. Pro. 21. 21. The righteous (saith our Saviour) shall then shine forth as the Sun, in the Kingdom of their Father Mat. 13. 43. And those that exceed in justice here, shall exceed in glory hereafter as one star exceeds an other in splendour. 4. Lastly, look upon the earth; See Cain after his sin degraded of his honour: Before, he was Lord of all, and had his name from the possession of the whole earth. If then to be rich be glorious, who could be more glorious? for who could be more rich? he was made the lord, king, and ruler over his brother Abel, Gen. 4. 7. Unto thee (saith God) shall his desire be, and thou shalt rule over him. Thus in killing Abel unjustly, he played the tyrant and slew all his subjects at once, (as Nero would have done, when he wished all Rome one neck, that he might cut it off at a blow.) And was not this a shame for a King to be without subjects, and so with his own hands (as it were) to depose himself? 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 foregoing sin? And yet more base, of fugitives the most cowardly, to fear (as the Psalmist faith,) where there is no cause of fear, to fear the wind amongst the leaves (as his father Adam did) nay to fear Genes. 3. 8. the child unborn, for so he saith to God, Genes. 4. 14 It shall come to pass, that every one that findeth me, shall slay me. Miserable wretch! there is yet none borne to find thee, to fear thee, and when they shallbe borne wilt thou be afraid of every one? of every child? of every weak woman? of every one? Nay when one hath killed thee, art thou still afraid that every one should kill thee by turns, that every one that finds thee should kill thee? O see the extent of hell upon earth where torment is endless and infinite, see the lamentable case of a sinner in despair, who hath fall'n from justice, he is afraid of God, and so of every creature of God, afraid of every man, of every woman, and that successively, eternally of every lease, of every shadow, of every imagination; nay he is afraid of himself as Cain was, such as these are dead whilst they live: what 1. Tim. 5. 6 Numb. 25. a shame was it for Zimri a principal man in his tribe to commit sin openly and impudently in the sight of the Sun, even then when the rod of affliction was upon the back of his Nation; and when Moses and all Israel Et stetit Phinees & placavit, vel placuit. So reads the vulgar. were weeping and mourning for their sins? And what a glory was it to Phineas for his zeal in the execution of justice, to have the perpetual Priesthood conferred upon him, to have his act of justice styled a prayer, Then stood up Phinees and prayed Ps. 106. 30. & to have it not only imputed unto himself for righteousness, but to his Countrymen also for here the plague ceased, as if killing the sinners, he had killed the sin, and killing the sin he had killed the punishment. As they were stained by Zimries' sin, so they were honoured by Phineas justice; for justice exalteth a Nation, but sin is a shame to any people. This Balaam knew well, when he taught Balaack to lay a stumbling block before the Israelites to cause them sin, that so shame might follow Numb. 31. 16. 17. Reuel. 2. 14. This Phineas knew well, who therefore removed the stumbling block, that justice being executed, the Nation might be exalted. Psal: 106. 30. The stumbling block here laid was Adultery and Idolatry. The Lord therefore in his mercy keep us from joining in marriage with Idolaters: since we see temporal fornication brings in spiritual; and the conjunction of hearts with the bodies of such, makes Solomon sin. Bodily lust blinds the eyes of spiritual love. What a shame was it for Samson the judge of the people to fall by a woman? Yea to have his eyes put out, and to grind in a mill as a punishment of his sin? The eyes of his judgement were first put out, than the eyes of his body. He that follows lust grinds in a mill, runs in a round circle, beginning where he ended, and is a slave to worse enemies than the Philistines, even to his own base lust, passions and affections, and to Satan their Captain and Commander. What a shame was it for Elyes sons who should have dehorted others from sin, to be the ringleaders to sin? & whilst they should have compelled others to come in, forced them out of God's house by their scandalous offences? And thus by their irregularity to occasion the loss of the Ark of God, the untimely death of their good old father, and the overhasty travel of a passionate and affectionate wife, who dying, named the son of her sorrow Ichabod, to witness, that Glory was departed from Israel, and shame was like suddenly to follow for their sin. 1. Sam. 4. What a shame was it for the bad sons of good Samuel 1. Sam. 8. whilst they should have punished others for bribery, to take bribes themselves, and to set their authority to sale for covetousness? Peccat voluntarius sciens, quando è contrario Arist. lib. 8. phisic. utitur scientia. And to sum up all with a supreme example of God's 1. Kin. 14. 7 justice in punishing man's Injustice; what a shame was it to jeroboam, who was placed by God in a high estate, and raised from being a servant to be a king, ungratefully to leave that God; and whereas he should have punished others for sinning, to draw others to sin, by precept Ro. 1. 32. and example? And to be branded with a superlative shame, That he was the man who made Israel to sin? Yea to have a curse denounced against him and his seed, That they should be removed as dung: like dung defiling the 1. Kin. 14 7 chair of State. O what distance is there betwixt the throne and the dunghill? Yet they should be removed as dung: That dogs should eat such of them as died in the city, and the fowls of the air such as died in the field? Lastly, take for example the wise observer of this point of State, Solomon himself, who doing justice was honoured and enriched above all men; but declining from justice had shame following his sin so fare, that Siracides one of his own scholars saith of him. Thou didst Eccl. 47. 19 20. bow thy loins to women, and wert overcome by thy body, thou didst stain thy honour, and hast defiled thy posterity, and hast brought wrath upon thy children, and felt sorrow for thy folly; so the Kingdom was divided, etc. Thus he made large experience of his own principles, and saw truly by trial, what he foresaw by wisdom, That justice exalteth a nation, but sin is a shame to any people. And thus much of the second Aphorism, or the opposition; we come now to the application. I make no question if now I should propound some admirable project, how to raise great sums of money, filling the Exchequer, and those mountains aloft, without draining the Country bogs below, I should be welcome to Court, and my message and person entertained with favour. Or if here I could bring word that wars were proclaimed where wealth might be bought with blood: that the king had undertaken the Protection of Bohemia, or the prince the conquest of France, so that now the old way were set wide open, to honour this Land by the sword, and the wreath of Victory were set up with this Motto, vincenti dabitur; I make no doubt the message would be welcome to all, or to the most, and perhaps not ungrateful to myself; yea here would be voluntaries enough even in this City and Country, to make a camp royal. But now I propound a Project more profitable, more gainful, more necessary; a war more safe, more glorious, more honourable: I fear though the Holy Ghost (the Church's General) bids me lift up my voice like a trumpet, I may have small entertainment of many, and amongst all scarce find a voluntary; nay, hardly pressed soldiers enough to fight these battles of God against sin, Satan, the world, and the flesh. Yet for my part since (though unworthy) I am here set as an Officer for the present, and have vim admonendi, though not vim coercendi in this place; I will do what belongs unto me, to direct you the right way, arm you to these wars, leaving the success to God and to the Magistrate, who bears not the sword in vain, but must either smite with it where he finds sin, or be smitten with it to his own shame and dishonour. 1. justice exalteth a Nation. Here is a Project to make you rich. 2 Sin is a shame to any people. Here is a war to undertake, an enemy to conquer, to expel, to cast out. Such as doubt of the general truth of these Aphorisms, notwithstanding all that hath been said, I refer them over to read at their leisures the 26. Chapter of Leviticus, where they shall see this argument handled at large, to the clearing of every doubt, and satisfaction of every objection, beyond that which the limited time of an hour will afford me room punctually to delineate. Only for the present I am especially to acquaint four sorts of men with this Project, and to arm them fit for these wars; namely, 1. the judge, 2. the Plaintiff, 3. the Defendant, 4. the Witnesses. For cuery cause consists of these four parts or parties. 1. For the judge. Worthy and honourable judges, I intent not to take upon 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 fare, can yet instruct you farther; and send Solomon to school to the Raven, to the Pismire, yea to the Lilies of the field, as being able to teach the wisest man, by the weakest creature; only I purpose to acquaint you with that which God hath taught me; to which end I humbly beseech you to suffer a word of exhortation: Your good words do well, your good works, and good examples do better. Solomon the Preacher was King in jerusalem, Eccl. 1. 1. As therefore he gave good charges like a Preacher, he looked that his Officers should discharge and execute his Laws 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 falsehood, vice and virtue, right and wrong; for therein consisteth the glory of a Prov. 25. 2. Magistrate; the advantage of place gives you means to do it, as the Sun surveys all things in his circuit. And then by swift motion, by swift execution, heat the coldness of our Climate, stir up our zeal, ripen our late fruits, dry up our drunken sin, whose inundation makes us barren, unfruitful, and like water poured forth, weak to every good work. Oratio gloriae umbra. The people will speak as they find and feel; and either praise or disgrace, follows good or evil desert like a shadow. Therefore the shame of evil government befalls the Governors: For as the judge of the people is himself, (saith Siracides, cap. 10. 2.) such are his Officers: and what manner of man the Ruler of the City 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. judge's therefore aught to beware, that not only themselves be innocent, but that their Favourites, (O fare be that name from a judge, let Virtue and justice be only his Favourites) their Shadows, their Followers I mean, be cleane-hearted, and cleane-handed too; and ever remember, that the glory or dishonour not only of themselves, but of the whole State lies in their hands; For justice exalteth a Nation, but sin is a shame to any people. Before I part from this party, I must speak to the justice of Peace, who is an Appendix to this large Patent of justice, though somewhat abridged of late. I desire him to receive this plain, but free and wholesome admonition: First, that he be careful to bind his wife to the Peace, his children to the good behaviour, that they intermeddle not with affairs of the Commonwealth uncalled, and unsworn, lest they make the husband, the father ashamed, as they have done many husbands, and many fathers of late in this Land. Secondly, that he suffer not a notorious transgressor of the Law in any kind to be a retainer of his, and to walk free from the censure of justice, under the shadow and protection of his Livery. Thirdly and lastly, since Projectors have eased him in his Office, and set up Alehouses (those schools of misrule) under the authority of the broad Seal, and so left him little to do: that he would pursue carefully, what he hath begun profitably, and bind out youths to Trades, and bind Tradesmen to their works, that they may not (as now they do) learn to trade to the Alehouse, and from thence to the Gallows; but by the way take in the House of correction. And thus much of the first person, the judge. The second person is the Plaintiff; the third person is the Defendant: both these we will join together upon one issue for therefore they come hither. Here first, I wish that wranglers and malicious persons, who seek and hunt after occasions of suit and contention, might not only be restrained, but by severe censures made examples to warn others to beware of uncharitableness. As David prayed to God, Lord be not merciful to them that sin of malicious wickedness; so do I to you, my Lords. Doubtless whilst David prays that God would not be merciful to such, he intended to show no mercy towards them himself: for where malice is the pursuer of the quarrel, it is pity but justice with severity should meet with the pursuit. As for all others I advice them, that (where they can) they should charitably compound their own differences, or suffer themselves (for their own good) to be governed by the justices of peace, or their next discreetest neighbours, who are ready to do for them without charge, what must be here done perhaps by Twelve less sufficient men after all their expenses. But in vain speak I to them, (hotheaded fellows as they are) I must therefore turn me to their Pastors, by whom perhaps they will be governed. Alas no, the Suit for the most part is betwixt him and them; he by his example learns them to wrangle, and only in that they will be his followers. But if he be such a man as rather attends upon the preaching of the Gospel of Christ, than the practice of the Laws of the Kingdom, (I mean in forbearing to commence actions) and so out of conscience will rather suffer some wrong, then right himself too hastily by the Law, evil men will esteem him the less, and give him the less; nay, they will give him nothing, and care nothing for him. They say of such, that they are God Almighty's fools, and they mean to make them their fools too. Or lastly, if he be (as too often he is) a goodfellow Parson, (as they style him) that is, a Fly in every cup, a Flea in every company, skipping from the pot to the pulpit: then out of base fellowship and familiarity with him in sin, they worthily contemn him. He may lead them perhaps to the Alchouse, there to drink themselves friends, and then foes again when they are drunk or sober, but from the alehouse he will not, and from contention he cannot otherwise lead them; having shamed and stained, and dishonoured the dignity of his Priesthood, and so worthily lost all respect and reverence due to his person and calling. Therefore (hopeless here of remedy for this mischief) I must turn me to their learned Counsel at law, by whose advice perhaps they willbe ruled; for these stand both for the Plaintiff 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 sons of the Law, the professed followers and servants of justice. Is it not therefore a shame that in this Country where you Norfolk●. most abound, most suits abound, as if you bred diseases and did not take care to cure them? Give me leave, I beseech you, all free and generous minds amongst you, to scour off the rust which canker-frets your noble profession, that so no spots may be seen to blemish your honours; where the guilty meets reprehension, there the virtuous meet commendation: The fall of the one, is the raise of the other. The good mount up with justice, the bad sink down with shame. I know the workman is worthy of his hire; I know what an honourable age a well spent youth deserves to have. But is not this a shame (I appeal to the best of you) that a man should sell himself for a Fee (as Achab sold himself to work wickedness) or let himself out for an hour or two to bolster out an unjust action, and to outface a just action, and that for a person that is known to be malicious, against a widow, or an orphan, or a poor simple man, at least assuredly against an innocent? Nay, is it not a shame to be seen to have a hand in such causes, much more to give counsel & countenance to such people for the advantage of such causes? to use all art, and skill, and authority, to pervert judgement, to seduce the jury, to prejudice and confound the true witness, and to direct and animate the false: as if God had given us all those talents of Eloquence, learning, judgement, memory, favour, credit, authority, wealth, and wit, only to do wrong? O! I beseech you, since justice makes you so great, as you rise to build the greatest families of this Land, lay a lawful foundation upon good ground, that it may not totter as soon as you are dead, and rot before josuah. 7. your bodies be rotten. Let not an ill-gotten wedge be found in your coffers, to corrupt and consume all the rest. O gather not your Oaks to build your houses upon that day which God hath set apart for himself. Num. 15. For if stickgatherers were punished who wrought to supply Exod. 16. 26 their 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 shall not) who neglect God's service, who neglect the works of justice, charity, and piety, to themselves, to their neighbours, and to God, and make a covenant, yea sell themselves that day to do unjustly, uncharitably, and impiously to defend unjust causes, to oppose charitable actions, to overthrew pious works, and to gather wealth for the maintenance of riot, excess, and all manner of sin? It was once a question indeed amongst the Pharisees, whether it were lawful to do good on the Sabaoth day or no: but I thought till now, that to do enil upon any day, especially upon this day, had been without question unlawful. But if it be now questionable with any, learn to overrule it with a bookcase in the Scripture, the Law of God. And for Levit. 26. 34. 35. practise in the Laws of the Land, take the reverend judges for a precedent, and be sons worthy of such fathers, who being moved by the weak oratory of simple man, but the powerful operation of God's holy Spirit,) have left an old corrupt custom, submitted themselues to the holy ordinance of God, & forborn to travel upon that day, because they would do justice, and not rob God, whilst they were serving Caesar: for they knew well, That justice exalteth a Nation, but sin is a shame to any people. And thus much for the second and third person, the Plaintiff and Defendant, & their learned Counsel at Law. The fourth person required necessarily in every ordinary judgement, is the witness. And this is not only he which is brought in by Subpoena in some special action, but every juryman, every Officer, who ought to inform the Court of truth, & to present such crimes as are within the compass of their inquiry. These would be looked after, my Lords; for these are the principal cause that justice is not executed: whilst for fear or favour, or some other sinister respect, they conceal what they know, or are packed and made aforehand fit for the matter. And I have heard some of the wisest sort say, that if your Honours would be pleased to take an exact roll and account of such presentments as are brought and found before you this Assizes, and review it again at your return the next Assizes, and so continue it by a settled course, you should find some jacks faulty, and some cogs missing, whereby the wheel of justice is hindered in his circular course: yea doubtless, you should find some saints names wiped out of the Calendar, which you had set there perhaps in red letters. And now worthy Countrymen, I turn me to you; Consider I beseech you these three things advisedly: 1. First the danger of lying, much more of swearing falsely, whilst thereby you offend against four persons. 1. First against your own conscience, which you wound; and though now you be not sensible of the sore, it will fester, and you shall then feel it most when there will be found no plaster to cure it. 2. Secondly, you offend against the innocent, whom you hurt and overthrow. 3. Thirdly, you offend against the judge whom you mislead to do injustice. 4. Fourthly, you offend against God, whom you contemn, taking his blessed Name in vain, and he hath sworn, and will perform it (for he cannot lie, much less forswear Exod. 20. himself) that he will not hold you guiltless. 2. Secondly, consider the danger of concealing sin: although you think it nothing, but a cast of your Office, a courtesy, a favour, that you may do a friend in a corner unseen and unshent: yet assure yourselves whilst you palliate sin, you take upon you the sin committed; and whatsoever after the party may commit for lack of censure or due punishment, it is your sin aswell as his; though he be the lawless father, yet you must answer for the Bastard. 3. Thirdly and lastly, consider the dignity of your employment, and the honour or shame which succeeds it. What a dignity is it to be eyes and ears to these great Officers? nay, to be (as it were) joined in commission with them to punish sin, to execute justice? As therefore you think it a shame in any of them, where you see, or do but suspect an unjust connivance at sin: so call home your thoughts, and consider, if among a few trivial matters you will be found faulty, how they may be held excused, if amongst a multitude of several cases their judgements or affections be entangled by some particular. And since all crimes in the Country are in your own hands to present to punishment, blame yourselves if you be over-cumbred with offenders. Destroy idleness, and destroy all other vices; for all vices like vermin breed in that burrow. But if you neglect this, being slothful and idle yourselves, and every one shifting off the work from his own shoulders, posting it from one to another, (as men rather desirous to pleasure an evil neighbour, then to benefit the Commonwealth) assure yourselves, these vicious persons shall be left to corrupt your children with their wicked conversations; and so in time not only to destroy and waste your private estates, but to endanger the whole estate of the Commonwealth; and undermine it with vice, as it is reported of a great City overthrown by Coneys, and the like Vermin, suffered to dig and harbour under the walls and houses thereof. For justice exalteth a Nation, but sin is a shame to any people. And thus much of the last person, the Witness. But now lest all the rest that hear me this day; should think the matter nothing concerns them, who are neither judges, nor Plaintiffs, nor Defendants, nor witnesses, I must before I conclude, say something to all in general. To all therefore in general I give these two observations: you have heard how justice exalteth a Nation, and how sin is a shame to any people: I pray therefore collect your spirits, call home your thoughts, and make serious and diligent inquiry of these two particulars: 1. First, inquire and consider whether this Nation of ours stands now in as honourable terms with other Nations in the eye of the world, as it had wont: if you find it doth continue the wont reputation, then judge our justice remains; but if you find it begin to stink in the nostrils of foreign Nations, then conclude certainly, that our sin abounds. 2. Secondly, begin at the other end, and consider if there be any great sins practised in the Land, and left unpunished; such as are blasphemy, the profanation of the Lords day, drunkenness, murder, and the like; or some crying sins committed with an high hand, as if they were virtues; such as are Usury, Extortion, Bribery, Oppression, and all manner of like corruptions: Sigh, and pray, and weep, and show yourselves no partners in the sin, but sorrowful for the shame that followeth. But if upon examination you find this Nation clear of those crimes, or that justice is duly executed upon the committers of such crimes, then conclude us a glorious people. For justice and Honour have relation each to other, and so hath Sin and Shame: if we be just we are glorious; if we be glorious, we are just: If we be sinful, we are shameful; if we be shameful, we are sinful. The poorest and simplest man that is may thus judge of himself, and so prevent the judge of all the world, that he be not judged. Nay, thus in execution of justice upon himself, he may help forward to advance the glory of a State. But if (being no public person) he cannot by justice exalt a Nation, yet by abstaining from sin, he may be one of the ten to preserve a people from shame, as Lot had done Sodom, if there could have Genes. 18. been found nine more just like himself in that City. For every inhabitant is either an Achan to shame the josuah. 7. place in which he dwells with sin, and to draw a general curse upon it, or else a Lot to save it from destruction; like that poor man in Ecclesiastes mentioned by Solomon, Eccl. 9 who with his justice and wisdom delivered the City from the extremity it stood in. And therefore whatsoever thou art, be sober in thyself, in thy apparel, meat, drink, desires; be just to thyself, and to thy household: govern thy wife, chastise thy child, cherish thy servant. Look then abroad, defraud not others for thine own advantage; sell not heaven for earth. Think when thou art weighing of commodities, thou art weighing of thy soul; the scale of justice is in thy hand, and if thou addest to thy sin for gain, thou addest to thy shame for loss. Think when thou art measuring thy Wares, thou art measuring thy justice, 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 again. And therefore do as thou wouldst be done to. Ab alio expectes, quod Seneca. alteri feceris. You have heard in the beginning of two marriages or conjunctions in this text of Scripture: the first betwixt justice and Honour; the second betwixt Sin and Shame; and how we must not sever what God hath joined together. Where therefore we find Virtue, let us give her the due reward, honour and reverence, or honour and maintenance. But have we done thus? have we been thus just? alas no: for then when Offices either in the Church or Commonwealth were void, it would be as hard a matter to find just & virtuous men fit to supply them, as now it is hard for worthy men to find employment, except they buy it from the unworthy. The second marriage is betwixt Sin and Shame: where therefore we find Sin in whatsoever person, high or low, rich or poor, let us send his wife Shame to bear him company; for better trouble one house then more. But have we done thus? have we been thus just to give every sin his proper shame? have not, many husbands amongst us lost their prerogatives with Adam, and suffered their wives to overrule them without shame? Hath not Euah joined with Satan against God to make her husband great? And hath not jesabel painted, and whored, and plotted, and witched, and waded through blood to her own wilful ends, and all without shame? Hath not Noah discovered his nakedness, & Let committed incest in their drunken fits? Hath not the sons of Ely made merchandise of sacred things? And the sons of Samuel sold justice and judgement? and both exceeded in evil as their fathers in good, and all without shame? Nay, hath not Gehezi so traded in bribes, that he goes braver than his master, and all without shame? I have no precedents in the Scripture to expostulate further with this froward generation. Some sin's whi●h we practise are too abhorred to find matches, and therefore I must speak plainly. Are men ashamed to resemble women both in their apparel, & in their effeminate fooleries? or are women ashamed to be like men in their clothes, or in their debauched swaggering and most ruffianlike carriage? Nay, is either sex ashamed thus accoutred, to confront the Pulpit, which should better instruct them, or outface the bench of justice, which should shame and correct them for these abominations? Is any man ashamed to be an usurer or an oppressor? Nay, is it not rather a shame that only for lack of money and means, not for lack of good will, we are not all such? Is any man ashamed to be sacrilegious? Nay, is there any other sacrilege known, but only to steal a book, or a Surplice, or the like, out of a Church? For spiritual Live impropriated, and simonaical Marts justified, these are warranted with double Vouchers. And Prescriptions below, and Prohibitions above sweep all from the Clergy by sleight or by force, and so muzzle the poor labouring 1. Cor. 9 ●. Ox, as they make an Ass of him. Is any man ashamed to be a blasphemer or a drunkard? Nay, is any man ashamed to force men first to drink drunk, and then by consequence to blaspheme, as the Sodomites would have Gen. 19 4. 5. forced the Angels to sin? Briefly, there is no act that know whereof to be ashamed, but this that I commit in telling men so plainly of their sins: for this perhaps may be censured by some, but by none (I hope) that can tell how to censure themselves. But all this while having spoken of sin, we have mentioned shame as a condign punishment following it, when now with us shame is of so slight account, that did not pain follow unlawful pleasure, few or none would abstain from any sin for any shame. Indeed shame had want to be such a punishment, as all other punishments were vailed under it, contained in it, and expressed by it, as the specials by their genus. So we read judg. 18. 7. that the men of Laish were lazy, and careless, and secure in sin, because there was no Magistrate to put them to shame; that is, to punish them. And shame 2. Sam. 24. 14. in noble minds did so work, as David rather chose to fall into the hands of God, then to fly with shame and dishonour 1. Sam. 15. 30. before men; yea Saul himself, when his Kingdom was rend from him, desired Samuel, yet to honour him before the people; though he lost his Crown, he cared not so much for that. This was then a sensible part, but now we are insensible of shame and dishonour; and being past shame and past grace, there is no hope of cure, where there appears so much dead flesh in the heart. As we had two conjunctions, so we had two separations in this text, and as we must not sever what God hath joined, so we must not join what God hath separated. God hath severed justice and Shame, and Sin and Honour, do we keep them thus severed? O no! we have found a way to make a nullity of this marriage betwixt justice and Honour; and we have married justice to Shame, and Sin to Honour. For is it not a shame to be sober, and just, and religious? and if we say, he is a sober man, is it not understood, as if we called him a rude, melancholy, and unsociable dolt? If we say, he is a just man like job, is it not intended as if we had said, He is a simple silly fellow, unfit to deal in the world? And if we say, He is a holy sanctified person; Is it not as much as if we had called him a Recluse, or a Puritan? As if fools, and madmen, and Schismatics were only holy, and to be a Christian were nothing but to be an Epicure. Again, have we not married Sin and Honour together? Consider if Honour be not to be bought and sold; Nay, consider if all honourable Offices either in Church or Commonwealth be not exposed to sale, and set upon the Market-hill with this word of judas in their Mouths, Quid dabitis? what will you give me? what will you give me and you shallbe a Knight, a Lord, an Earl? what will you give me, and you shallbe a justice of peace, a Sergeant, a judge? Nay, what will you give me, and you shallbe a Parson, a Dean, a Bishop? This I think is sin: for the Law (if the Law which is the rule of justice, be just) calls it sin, calls it bribery, corruption, Simony, abomination, though our practice calls it, wisdom, policy, and justice. Yet how hard is honour got without this hook? and what preferment need that man despair of, who hath this bait, and knows how to lay it? And must not the buyer sell? I appeal to your consciences whether it were not Injustice to deny him that liberty. Lastly, as we had before two marriages, and two separations, so we have in this text two oppositions; the first, betwixt justice and sin, the second, betwixt Shame and Honour, as betwixt light and darkness, truth and falsehood, white and black, God and Satan, hell and heaven. It were a shame therefore to join those things together which God hath opposed in Nature. If justice therefore should make sin either a wife, or a child, or a friend, or a servant, or a favourite and companion at bed, or at board, or on the bench; this could not be done without a Diabolical contract, a Sodomitical mixture, a sin against Nature. Therefore let justice make sin a slave, a drudge, a prisoner: for if he wax familiar once, he will rule and reign over thee, and thou shalt not be master at home, no not in thine own house; nay, not in thine own heart. Genes. 3. I have put enmity (saith God to Satan) betwixt thee and the woman, and betwixt Her seed and thy seed: This enmity must continue. He shall break thy head, and thou shalt bruise his heel. The best men may have their heels bruised and trodden on by Satan, sometime be overtaken by sin: (Even holy David took a nap, holy Paul himself ● Cor. 12.7 felt a sting in the flesh, vainglory began to puff him up out of the consideration of his knowledge, zeal labour, and heavenly revelations; the Messenger of Satan was then sent to buffet him to humility.) But let not Satan break our heads, no not with oil, with applauses, with glib and smooth sins, petty-seeming sins, sins like virtues; Much less let him blind our eyes with gifts; for that's the way to break our heads indeed, when we can not see to defend ourselves; ●. Sam. 4. Nay, to break our necks too from the Chair of Moses, with poor, old, weak, blind decrepit Ely. To conclude all, this Nation of ours at this day, outsinnes all the Nations of the world, even in their proper sins for which they have been infamous: We outdrab the Italian, outdrink the Dutch, outbrave the Frenchman, out-brag the Spaniard. Surely, as we outact these in sin we must out-suffer these in shame; and is it not a shame we should do so? we that know so much more than they do? we that live in the clear light of the Gospel? we that go every day to Church to hear Sermons, with Bibles in our hands, under our arms, in our pockets? when they hear no Sermons perhaps but once a quarter, perhaps but once a year & 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. sin is a note of bastardy; for by sin we are Satan's children. You are of Io. 8. 44. your father the Devil, (saith our Saivour) for his works do ye. Shame follows sin; it is all the Inheritance that Satan gives his children (except pain) as an increase to the portion. Honour belong to legitimates: such succeed their fathers in the badges and cognisances of honour, as in virtue and worth. justice is a note we are God's children, it is his character, his stamp, his seal, his impress, his image, and shows that we are begotten to good works by the Grace of his holy Spirit: the inheritance is glory here, an earnest of greater glory hereafter with the Lord. Of his infinite mercy grant unto us for his Son's sake Christ jesus, Our justice, our righteousness, our sacrific e for sin, our Preserver, Redeemer, and Saivour from shame: To whom with the Father and the Holy Ghost be all honour and glory given and ascribed by us, and by every other Creature that he hath made for his glory, this present time and for evermore: Amen. A Prayer for the whole state of the Realm. O Lord, thou hast made all things for thine own glory to manifest thy power, thy wisdom, beauty, love, justice and holiness: and amongst all these things, thou hast made man after thine image, enduing him with original power, wisdom, beauty, love, justice, and holiness. And that he might not only have, but exercise these virtues, thou madest this inferior world for him, and didst subject a world of Creatures to his rule and government; so that he seemed a God upon earth, having so free, so large, so ample a command over his fellow Creatures. He was naked and not ashamed, for being framed by so perfect a workman, and form 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 glory and rejoice. The more he saw and contemplated himself, the more cause he saw there was to love himself, for being like thee, and to love thee for so making him. This Satan saw with envy, 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 self. And thus vainly and foolishly to neglect the rule of himself and the inferior Creatures in justice (contrary to thy command) and to affect the tree of knowledge of good and evil which thou hadst only forbidden him. By this means (O Lord) seeking more than he should, he lost what he had; and labouring indirectly to be equal to thee, he defaced thine image and whatsoever was within him like unto thee; So that his wisdom became foolish subtlety; his beauty, painted ugliness; his love, lustful uncharitableness; his justice, extreme injury and unrighteousness; his holiness either idolatry or profaneness, and the whole man a living ghost, a golden Sepulchre. And now as before thou didst cast Satan out of Heaven for pride (where no unclean thing can stay or enter) so didst thou eject man out of Paradise without hope of other inheritance (for him and all his wretched posterity) than hell which he had deserved and we in him. But herein appeared thy exceeding and superaboundant love, not only pardoning this sin of his and ours, but in sending thy Son into the world to dye for us, to satisfy thy justice, and to purchase for us a nearer, and surer conjunction to thee, then that which we had before, and lost, even a conjunction betwixt thy love and our faith, which the gates of hell cannot prevail against. And that Satan's envy might be more exasperated (as a punishment unto himself, a glory unto thee) that which he intended for our curse thou hast turned to our crown, and we are truly in a way to become like thee, yea to be united 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 Satan falsely told us, we should be, become as Gods knowing good and evil; the evil by present experience and fruition, the good in future hope and expectation. And that we might not faint in this our weary pilgrimage, thou hast breathed thy Spirit into us, and given him to be our comforter, who daily assisteth our prayers, our meditations, our devotions, teaching us to call thee Father, and leading us into every truth; daily resisting forus our professed enemy Satan, giving us wisdom to discover his treachery, and discern him for an adversary; daily reneweth in us thine image, conforming us by degrees to the rules of thy law; making us wise, and beautiful, and loving, and just, and holy in part, by inspiration, instruction, and affliction; by the humble and patiented sufferance of worldly wisdom to beguile and flout us, of corporal beauty to contemn and deface us, of carnal love to reject and scorn us, of politic justice to persecute and martyr us, of superstitious and idolatrous holiness to shun and abhor us, of devilish Atheism to deride and abuse us: whilst we know and rest assured, that thou, who workest all things for the best for thine elect, thy poor distressed and dispersed little flock, beholdest all this, and laughest to scorn the foolish imaginations of man's hart, and in the mean time securest us of thy love by infallible testimonies, and teachest us in every estate to be contented: knowing, that thou who orderest all things according to thine own good will and pleasure, and takest care for Lilies to clothe them, for Ravens to feed them, for Sparrows to house them, that madest an Ark for preservation of fowls and beasts and creeping things, that numbrest the hairs of our heads, and wilt not lose one of them, wilt much less lose one of us, or let Satan snatch us out of thy hand, whom thou hast made with such care, and purchased at so dear a rate, but wilt at thy good time cause all things work together for our best. So that we Rom. 8. are persuaded, Neither death nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shallbe able to separate us from thy love, which is in Christ JESUS our Lord. In assurance of which love, we commend unto thee not only ourselves, but all that have written their names upon the cross of thy Son, especially our Sovereign the King of great Britain, whom thou hast honoured with the style of Defender of the Faith, and to this end made Antichrist (like Balaam and Caiphas) prophesy his own overthrow, in conferring that title. O Lord, as thou hast honoured him with it, and enabled him towards the performing of that duty more than others, anointing him with the oil of Science above his fellows, so inflame his heart with true zeal and courage, and strengthen his hand with true constancy, that he may still appear worthy of it in the eyes of all men. Mat. 4. Bless the Prince, and remember where he is, in a wilderness of temptations, as thine own Son 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 mighty Potentates; and the more Superstition and Idolatry he beholds, the more let him abhor it; & now calling to mind the truth which he hath heard, and wisely conferring all things together; so work, that his constancy may show, it is only ignorance that holds them in Idolatry, and that our Princes are too learned, and religious for their Priests to subvert. Keep him [O Lord] safe for us, and return him, in thy good time, safe to us, and hasten that time, O Lord, we beseech thee, thereby to free our panting hearts from fear. Bless the King and Queen of Bohemia, and their royal Issue; restore to them what they have lost, what Satan and his associates, the Sabeans and Chaldeans, or men more cursed and cruel, have taken away from them; and as thou didst make the job. ●. latter end of job more happy than his beginning, so verify it in these thy servants, that their example may be brought as a precedent in future ages to prove, that truth by experience which the Psalmist wils us to observe in the course of our pilgrimage. Mark the perfect man, and behold the upright; for the after-end of that Psalm. 37. 37. man is peace. Bless the Nobility, and teach them to know wherein true Nobility consisteth, and then to do as they know. Bless those Counsellors that counsel for thy truth; If Achitophel be in David's Court, give David grace to know his Oracle and thine asunder, and bring his wicked council upon his own wretched pate, for the ruin of himself and his house. Give him no wisdom to set his house in order, who would disorder thine. Regard not him and his State, who would with subtlety overthrew that State which thou hast guarded for thyself so long. Bless the Clergy, those laborers that labour for thee; open their mouths yet wider, fill their hearts 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. Bless the Magistracy, teach them only to command what thou comaundest; at least teach them even for conscience sake, to do and command nothing against thy command, which thou wouldst not have done. Bless the people, and teach them to obey for conscience sake; Act. 4. 1●. and withal wisely to know where, and how it is better to obey thee, than man Bless the whole State with unity, and continue verity amongst them, and restore to them that prosperity which their sins have provoked thee to take away, & which stands at the door ready to departed, except their repentance calls it back. Turn thy face towards them, and turn their hearts towards thee, and turn the expectation and endeavour of their enemies and thine to shame, folly and confusion, That the heathen may not Psal. 79. 1●. say, where is now their God. FINIS.