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 than close wounds ; and that wealth makes the people proude and vntractable . Wherefore they thinke better that the Nobles be curbed , and that stirring edge of honor ground off ; that domesticke faction be maintained , whereby the envy & emulation of great men may be busied in pulling one another downe : That Country-contention be cherirished , to keepe by that meanes the Common stocke stirring ; to vent the spleene of neighbor against neighbor , so that they shall not need to looke out for enemies , nor haue leysure to combine themselues and turne head against the publique Magistrate .

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

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

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

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

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

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

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

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

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

The termes are cleare enough ; wee all vnderstand what 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 with fauour ; yet it is also true , that God by virtuall Iustice , ( a sparke of the same celestiall fire ) as by an instrumentall cause , is pleased to adorne and beautifie the humane nature , yea and to accept of honour intended by man to the diuine Nature : For hee that honoureth 1. ●● . 2. 30. me ( faith God ) I will honour : As if God were pleased to exchange ( as it were ) commodities with man , and so to prize the seruice of man , as to returne a reward for mans worke : not ( I must confesse ) either out of condignitie or congruitie , as if man did merit it ; but out of abundant Iustice , since God hath out of Mercie promised it .

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

And this is either vniuersall , or particular .

1 Vniuersall Iustice is that holinesse and sanctitie , whereby we giue vnto God what belongs vnto him in our religious worship and seruice , as Faith , Feare , Loue , Honour , and the effects of these ; which must bee performed according to the expresse letter of the Law , his will deliuered in the Scripture , which 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 , whereby wee giue vnto man what 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 which 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 which giues euery man his owne , claimes not that which is another mans , neglects priuate gaine , that it may obserue common equality . For Mar. 12.7 . both these our Sauiour giues a rule , Giue vnto God the things that are Gods , there is vniuersall Iustice : and vnto Caesar the things that are Caesars , there is particular Iustice .

Againe , Iustice is either priuate , or publike .

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

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

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

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

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

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

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

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

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

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

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

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

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

Nay , when Abraham hath ouercome , see his Iustice shining more cleerely yet , protesting to the king of Sodome , who offered him the greatest part of the spoyle , Gen. 14. 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 for a Prince , he sought not to enrich himselfe , but to enrich his Master , and to honour the State by his iustice , Genes. 41.

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

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

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

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

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

What could be more ? yet all this was true , and much more . And thus were we happy . And thus we see how Iustice exalteth a Nation , when it giues Sinne his due punishment , and Vertue his due reward : when the Countriman dares trauell safely abroad , or sleepe at home vnder his owne Vine without feare of theeues or enemies : when the Merchant dares trade without feare of Pirates at Sea , or Farmers and watchers at Land : when euery man dares buy and sell , without feare of cousening , dares flie to the Courts of Conscience without feare of vndoing ; dares plant , and plow , and sow , and reape , and grow honestly rich , and be knowne to bee so , without feare of Empson and Dudley , or the like : when if men haue no other capitall crime , Innocence shall not be accounted one : when all men dare serue one God after one and the selfe same manner deuoutly , and none dares serue him otherwise : when 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 vniversa 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 ( which 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 were like gods before , being created the image of God ; but in coueting more , they lost what they had . And obserue the wayes and degrees of precipitation ; Euah that was 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 otherwise . So priuate justice being infringed , it made way to publique , and the particular law being broken , the vniversall defection followed . Before this whilst Adam stood in integrity of Iustice he was naked and not ashamed ; nay , hee neede Genes. 2. 2● not be ashamed , for he was a most glorious creature ; God himselfe approues him for such , and beholding him so , pronounceth him to bee good . But presently after when justice was transgrest , and the law 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 knew that God was just , euen justice it selfe , and therefore as the sentence was gone out of his mouth , The Genes. 2. 19 day that thou shalt eate thereof , thou shalt dye the death , so the sword of Iustice followes to execute , and they must dye and all their posterity : No sinne shall goe vnpunished without shame : All must dye with him , since all sinned in him : And thus wee see how shame followes sinne naturally , and how till man had sinned there was 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 , which man had by sinne deserued .

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

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

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

If then to be rich bee glorious , who could bee more glorious ? for who could bee more rich ? he was made the lord , king , and ruler ouer his brother Abel , Gen. 4. 7. Vnto thee ( saith God ) shall his desire be , and thou shalt rule ouer him . Thus in killing Abel vniustly , hee played the tyrant and slue all his subiects at once , ( as Nero would haue done , when he wisht all Rome one necke , that hee might cut it off at a blow . ) And was not this a shame for a King to be without subjects , and so with his owne hands ( as it were ) to depose himselfe ? Nay , was it not a shame to fall so low , as from the lord of all , to become a beggar , a rogue , a vagabond , marked out to future punishment for fore-going sinne ? And yet more base , of fugitiues the most cowardly , to feare ( as the Psalmist faith , ) where there is no cause of feare , to feare the winde amongst the leaues ( as his father Adam did ) nay to feare Genes. 3. 8. the childe vnborne , for so he saith to God , Genes. 4. 14 It shall come to passe , that euery one that findeth me , shall slay me . Miserable wretch ! there is yet none borne to finde thee , to feare thee , and when they shal be borne wilt thou be afrayde of euery one ? of euery childe ? of euery weake woman ? of euery one ? Nay when 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 was , 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 when 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 ceased , as if killing the sinners , he had killed the sinne , and killing the sinne he had killed the punishment . As they were stayned by Zimries sinne , so they were honored by Phineas Iustice ; for Iustice exalteth a Nation , but sinne is a shame to any people . This Balaam knew well , when he taught Balaack to lay a stumbling blocke before the Israelites to cause them sinne , that so shame might follow Numb. 31. 16. 17. Reuel. 2. 14. This Phineas knew well , who therefore remoued the stumbling blocke , that Iustice being executed , the Nation might be exalted . Psal: 106. 30. The stumbling blocke heere layd was Adultery and Idolatry . The Lord therefore in his mercy keepe vs from ioyning in marriage with Idolaters : since wee see temporall fornication brings in spirituall ; and the coniunction of hearts with the bodies of such , makes Salomon sinne . Bodily lust blinds the eyes of spirituall loue .

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

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

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

And to summe vp all with a supreme example of Gods 1. Kin. 14. 7 Iustice 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 7 chaire of State . O what distance is there betwixt the throne and the dounghill ? Yet they should be remoued as doung : That dogs should eate such of them as died in the city , and the foules of the ayre such as dyed in the field ?

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

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

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

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