PRIMS Full-text transcription (HTML)

The Engliſh CATHOLIKE CHRISTIAN, OR, The SAINTS Ʋtopia: By THOMAS de Eſchallers de la MORE, an unprofitable Servant of Jeſus Chriſt: Of Graies-Inne Barriſter, and Miniſter of the Goſpel of eternall ſalvation.

In the Yeer of Grace and Truth, 1649.

A Treatiſe conſiſting of four SECTIONS.

  • 1 JOSƲAHS Reſolution.
  • 2 Of the Common LAW.
  • 3 Of PHYSICK.
  • 4 Of DIVINITY.

Joſh. 24.15. As for me, and my houſe, we will ſerve the Lord. Deut. 32.45, 46, 47. Luke 6.31. 1 Pet. 4.8. Prov. 19.29. Heb. 13.1. 1 John 4.7, 8. Eccles. 12. verſ. 13, 14. Rom. 12. Chap. & Chap. 13. Read theſe Chapters and texts of Scripture with diligencehumi­lity and integrity of heart, in the name and fear of God. S••••. Amen.

LONDON, Printed by R. Leybourn, in Monkſ-well ſtreet, and are to be ſold at Graies-Inne. 1649.

To his moſt excellent MAJESTY, CHARLES, King of Great Britain, France, and Ireland.

DRead Sovereign, my Lord the King; may it pleaſe your Highneſs onely once to look over this enſu­ing Treatiſe (and it will not repent thee, ô King, to peruſe it, and read it again, and again) entituled, a Proteſtation concerning the Church, and Com­mon-wealth of England, written almoſt ſix yeers ſince (viz. in June, 1641.) by a loyal-hearted ſubject, and a faithfull ſervant now in all humility proſtrate; beneath your Majeſties feet: May your favour deſcend as dew upon the graſs; and let me not be­hold the meſſengers of death in your countenance. A ſhrub may grow neer unto a Cedar; High and low, great and ſmall, The rich and poor meet together: The Lord is the maker of them all. I would put a knife to my throat; were I man given to appetite, or deſirous of dainties; I am not called to ſit and eat with a Ruler: but to attend and wait, untill I have delivered mine errand to the King; it behoveth me therfore to conſider diligent­ly, what to ſay. Many will intreat the favour of the Prince: and every man is a friend to him that giveth gifts. But I was born for adverſity (have bin trained up in afflictiōs, & have eaten my bread in ſorrow) and do deſire to appear my ſelf a true Nathanael, an upright Loyaliſt at all times. Not ſubjection alone, but duty my dread Lord, comandeſt my greateſt obſervance, and moſt obe­dientiall gratitude: for I am a branch ſpronted from a root, this many ages hath grown, ſpread, flouriſhed, lived and revived in the light of the countenance, and ſun-ſhine days of divers Kings of England, your Royall Progenitors, whoſe Princely bounty, and moſt munificent conſtant favours unto mine Anceſtors, hath been as a cloud of the latter rain: (videlicet, Sir Hugh de Pounts un chivaler, que vint de Normandie ove le Conquerour; & tranſ­acto regimine Regis Haroldi Secundi, Laurentius de la More qui erat in exercitu Willielmi Baſtardi Regis in Conqueſtu ſuo Regni Angliae, &c. & Dominus Galfridus de Scalariis miles; & Sir Tho­mas de Eſchallers, & Sir John de Chalers, Knights: (Scalarii iſti ſunt editi atavo Galfridi ſenioris Hardwino de Scalariis Domino to­tius Baroniae de Caxton in Comitate Cantabrigiae tempore Willielmi Regis Angliae, &c.) And Sir Thomas de la More Knight, who was a Courtier in the Reigns of Edward the Firſt, Edward the Second, and Edward the Third, and was a Servant (and wrote the life) of King Edward the Second: And my Grandfather who was Servant to King Henry the Eighth: and divers others of my Anceſtors, who received moſt Princely rewards, and gifts from their Maſters the Kings of England, and had great poſſeſ­ſions and lands given unto them in the County of Oxon. &c.) Now, therefore, if I ſhould not in moſt humble manner, ac­knowledge this great munificence, and pay my due tribute of Loyalty for ſuch Royall favours; I ſhould be branded with the blackeſt note of Infamy, and be chronicled ingratefull. More­over, as I am a member of the body of Chriſt my ſupream Head; Chriſtian duty binds me, not onely to pray for Kings, and all that are in authority: but to labour with my hands, and aſſay all lawfull means poſſible, for the building up and repairing of the breaches, which all our ſins have made in that myſtical Tem­ple, the Church of God. If David hath committed a great wic­kedneſſe, and ſinned ſecretly, and the Prophet tell him, Thou art the man, he muſt preſently confeſſe, I have ſinned againſt the Lord, and the Lord will put away his ſin, and he ſhall not die, Pſal. 51. 2 Sam. 12. If Peter denie his Maſter, and the Lord looke back (in mercie) upon him, he cannot but goe forth immediately and weepe bitterly. If God hath humbled Ahab King of Iſrael, Nebuchadnezar King of Babylon, the Ninivites, and Manaſſeth King of Judah (that Mirrour of mercie, and miracle of Gods unchangeable love and everlaſting kindneſſe, and good will towards ſinfull men) they ſhall make an humble acknowledge­ment of their tranſgreſſions, repent and turn unto the Lord, with faſting, weeping, and mourning: And the Lord will turn away his fierce wrath, he will cancell his decree of temporall puniſh­ment, and reverſe his judgements denounced againſt them. If that wiſe King Solomon multiply his whoredoms, commit Spi­rituall Fornications and Idolatry, he muſt become an Eccleſia­ſtes in recantation of his vanities. If King Saul make an unad­viſed adjuration to hinder the victory, to retard the ſucceſſe, and weaken the hands of thoſe that fight the Lords Battels: Shall Jonathan die, who hath wrought ſalvation in Iſrael? God forbid, the people may reſcue him that he die not. If Joab, Captain of the Hoſt adviſe a diſconſolate ſon-lamenting King to ſpeak comfor­tably unto his Princes, his people, his friends and ſervants, that being aſhamed have gotten themſelves by ſtealth into their Ci­ties and habitations: The Ki••will preſently ariſe and ſit in the gate, that all the people throughout all the Tribes of Iſrael and Judah may be at ſtrife to bring the King back to his houſe. If the people ſay unto him, Thou ſhalt not goe forth to Battell, for if we fly away they will not care for us, neither if halfe of us die will they care for us, but now thou art worth ten thouſand of us, therefore now it is better that thou ſuccour us out of the City, the King will give them a gracious Anſwer, and ſay unto them, what ſeemeth you beſt I will doe. If the Prophet Jeremy counſell the captiv'd King, by yielding to ſave his life, let him obey the voice of the Lord, ſo it ſhall be well unto him, and his ſoule ſhall live. A wick­ed man hardeneth his face, but as for the upright he directeth his way. There is no Wiſdome, nor Underſtanding, nor Counſell againſt the Lord. Let no man preſume to touch Gods people, the Servants, the Prophets, the Anointed of the Lord: for he re­proved Kings for their ſakes. Let no man ſpeak evil of thoſe things which he knoweth not, leſt he periſh in the gain-ſaying of Core. Let no wicked Pharoah exalt himſelfe againſt Gods people, leſt the Lord harden his heart, and ſpeak thus unto him in the fierce­neſſe of his wrath, Even for this ſame purpoſe have I raiſed thee up, that I might ſhew my power in thee, and that my name might be declared throughout all the earth. Thinkeſt thou, ô man, that doeſt theſe things that thou ſhalt eſcape the judgement of God? or deſpiſeſt thou the riches of his goodneſſe, and forbearance and long-ſuffering? not knowing that the goodneſſe of God leadeth thee to repentance? But after thy hardneſſe and im­penitent heart, treaſureſt up unto thy ſelfe wrath, againſt the day of wrath, and revelation of the righteous judge­ment of God; who will tender to every man according to his deeds, for there is no reſpect of perſons with God. O, that wee knew the time of our viſitation, and that wee could ſee in this our day, the things that belong unto our peace, leaſt the Lord withdraw the light of his countenance from us, and leaſt the mercie and loving ki••neſs of our God be hid from our eyes! Thus ſaith the Lord to Iſrael, I have ſpread out my hands all the day unto a rebellious people, which walketh in a way that was not good after their own thoughts, a people that provoketh me to anger continually to my face, that ſacrificeth in Gardens, &c. And our moſt holy Redeemer and bleſſed Saviour Jeſus Chriſt thus compaſſionately bemoaneth a ſtif-necked, diſobedient, hard-harted, gain-ſaying people. O Jeruſalem, Jeruſalem! thou that killeſt the Prophets, and ſtoneſt them which are ſent unto thee. How often would I have gathered thy children together, even as a Hen gathereth her chickens under her wings, and ye would not? Be­hold, your houſe is left unto you deſolate, and the Apoſtle exhor­teth us, Whilſt it is ſaid, To day, if ye will hear his voice harden not your hearts, as in the provocation. Take heed, brethren, leſt there be in any of you an evill heart of beliefe, in departing from the living God, but exhort one another daily, whilſt it is called to day, leſt any of you be hardned through the deceitfulneſſe of ſin, Heb. 3. Let us therefore provoke the Lord to wrath no more, by our ſins, but let us enter into a holy Covenant with God, to walke uprightly before the Lord, as Noah, Abraham, Moſes, Joſhua, Job, Daniel, King David, and all the Prophets, Apoſtles, and ſervants of the Lord have done before us, and let us re­ſolve to ſerve the Lord our God with all our hearts, with all our ſouls, and withall our might: Then ſhall our captivity and all our ſufferings and afflictions worke together for the beſt, for the Lord will ſet his eyes upon us for good, and he will bring us again unto our Lands and to our huoſes, and he wil build us, and not pull us down; he will plant us, and not pluck us up, and he will give us an heart to know him, that he is the Lord, and we ſhall be his people, and he will be our God, for we ſhall return unto him with our whole hearts, and we ſhall be like Trees planted by the Rivers of water, that will bring forth fruit in ſeaſon, our leaf alſo ſhall not wither, and whatſoever we doe ſhall proſper. The ungodly are not ſo, but are like the chaffe which the winde driveth away. The Lord will deliver them to be removed into all the Kingdoms of the earth, for their hurt, to be a reproach and a proverb, a taunt and a curſe in all places whe­ther he ſhall drive them. And he will ſend the Sword, the Fa­mine, and the Peſtilence among them, till they be conſumed from the Land that he gave unto them and their Fathers. For the Lord knoweth the way of the righteous, but the way of the ungodly ſhall periſh. Your Majeſty may read in the Chronicles of holy Writ, That King Aſa did that which was right in the eyes of the Lord, as did David his Father, and he tooke away the Sodomites out of the Land, and removed all the Idols that (Abijam) his Fa­ther had made, and alſo Maachah his mother, even her he remo­ved from being Queen, becauſe ſhe made an Idol in a Grove, and Aſa deſtroyed her Idol, and burnt it by the Brooke Kidron, but the high places were not removed: nevertheleſſe, Aſa his heart was perfect with the Lord all his dayes. Alſo King Azariah did that which was right in the ſight of the Lord, according to all that his Father Amaziah had done, ſave that the high places were not removed: the people ſacrificed, and burnt incenſe ſtill on the high places. And the Lord ſmote the King, ſo that hee was a Leaper unto the day of his death, and dwelt in a ſeverall houſe, and Jothan the Kings ſon was over the houſe, judging the people of the Land. And King Hezekiah did that which was right in the ſight of the Lord, according to all that David his Father did. He removed the high places, and brake the Images, and cut down the Groves, &c. he truſted in the Lord God of Iſrael, ſo that after him there was none like him among all the Kings of Judah, nor any that went before him. For he clave to the Lord, and departed not from following him; but kept his Comandements which the Lord comanded Moſes. And the Lord was with him, and he proſpered whither ſoever he went forth: and he rebelled againſt the King of Aſſyria, and ſerved him not. And King Joſiah did that which was right in the ſight of the Lord, and walked in all the wayes of David his Father, and turned not aſide to the right hand or to the left. And the King ſent, and they gathered unto him all the Elders of Ju­dah, and of Jeruſalem, and the King went up into the houſe of the Lord, and all the men of Judah, and all the Inhabitants of Jeruſalem with them, and the Prieſts, and the Prophets, and all the people both ſmall and great: and he read in their ears all the words of the book of the Covenant which was found in the houſe of the Lord. And the King ſtood by a pillar, and made a Covenant before the Lord, to walke before the Lord, and to keep his Comandments, and his Teſtimonies, and his Statutes, with all their heart, and all their ſoule, to perform the words of this Covenant, that were written in this book: and all the people ſtood to the Covenant. And the King comanded all the veſſels that were made for Baal, and for the Grove, and for the Hoaſt of heaven, to be brought forth out of the Temple of the Lord, and he burnt them without Jeruſalem in the fields of Kidron, and carryed the Aſhes of them unto Bethel. And he put down the Idolatrous Prieſts, whom the Kings of Judah had ordained to burn incenſe in the high places, &c. Moreover, the workers with familiar Spirits, and the Wizards, and the Images and the Idols, and all the abominations that were ſpyed in the Land of Judah, and in Jeruſalem, did Joſiah put away, that he might performe the words of the Law which were written in the Book that Hilkiah the Prieſt found in the Houſe of the Lord. And like unto him was there no King before him, that turned to the Lord with all his heart and with all his ſoule, and with all his might, according to all the Law of Moſes, neither after him a­roſe any like him: 2 Kings 22, & 23. Chapters.

Now, therefore, my Lord the King ariſe, and be doing, and the Lord be with thee. And command all your Children, your Confederates and Allies, your Nobles and your Commons, and all the people of your Kingdoms to help you, ſaying, Is not the Lord your God with you? And hath he not given you reſt on every ſide? for he hath given your enemies into your hands, and the Land is ſubdued before the Lord, and before his people. Now ſet your heart and your ſoul to ſeeke the Lord your God: ariſe therefore, and build ye the Sanctuary of the Lord God, eſta­bliſh Religion in its purity according to Gods Word: ſettle the Church government, compoſe the differences, and heal the di­ſtempers that our ſins have made, repair ye the breaches, and build up the waſte places in the Church and State, and doe you Judgement and Juſtice throughout all my Dominions. And comand all the people to gather themſelves together as one man, and to make confeſſion ſaying. O Lord the great and dread­full God, keeping the Covenant, and mercie to them that love him, and to them that keepe his Comandements. We have ſinned, and have committed iniquity, and have done wickedly, and have re­belled, even hy departing from thy precepts and from thy judge­ments. Neither have we harkned unto thy ſervants, the Mini­ſters and Preachers of thy Word and Ordinances, which ſpake in thy name, to our King, our Princes, and our Fathers, and to all the people of the Land. O Lord, to us belongeth confuſion of face, becauſe we have ſinned againſt thee. To the Lord our God belongeth mercies, and forgiveneſſes, though we have re­belled againſt him. O Lord, we have been diſobedient and re­belled againſt thee, and caſt thy Law behinde our backs, & have ſlain thy ſervants which teſtified againſt us to turn us unto thee, and we have wrought great provocations: therefore thou de­livereſt us into the hands of our enemies, who vexed us, & in the time of our trouble, when we cryed unto thee, thou heardſt us from heaven: and according to thy manifold mercies thou ga­veſt us Saviours, who ſaved us out of the hands of our enemies. But after we had reſt, we did evill again before thee, therefore lefteſt thou us in the hand of our enemies, ſo that they had the dominion over us, yet when we returned, and cried unto thee, thou heardſt us from heaven, and many times didſt thou de­liver us, according to thy mercies. Thou didſt not utterly con­ſume us nor forſake us; for thou art a gracious and a mercifull God. Now therefore our God, the great, the mighty, and the terrible God, who keepeſt Covenant and mercie: Let not all the trouble ſeeme little before thee, that hath come upon us, on our King, on our Princes and Nobles, and on our Miniſters and Elders, & on our fathers, & on all thy people; ſince the time of the Kings departing from his Parliaments, and people unto this day. Howbeit, thou art juſt in all that is brought upon us, for thou haſt done right, but we have done wickedly. Neither have, our King, our Princes and Nobles, our Elders and Miniſters of thy Word, nor our Fathers kept thy Law: nor hearkned unto thy Commandements, and thy Teſti­monies, wherewith thou didſt teſtifie againſt them. For they have not ſerved thee in their Kingdom, & in thy great goodneſs that thou gaveſt them; and in the large and fatland which thou gaveſt before them, neither turned they from their wicked works. Behold, we are ſervants this day; and for the land which thou gaveſt unto our Fathers, to eat the fruit thereof, and the good thereof, behold we are ſervants in it. And it yieldeth much increaſe unto them, whom thou haſt ſet over us, becauſe of our ſins: alſo they have dominion over our bodies, and over our cat­tell at their pleaſure; and we are in great diſtreſs. And becauſe of all this, let us make a ſure Covenant, and write it; and let the King, our Princes and Nobles, our Elders and Miniſters of Gods Word and Ordinances, our Fathers, and all the people of your Majeſties Dominions ſeal unto it. And finally, may it pleaſe your Excellent Majeſty, to attend unto the doctrine and exhor­tations of the Apoſtle. 1 Theſ. Chap. 5. and Hebrews 13.20, 21. Quench not the ſpirit: deſpiſe not propheſyings: prove all things: hold faſt that which is good: abſtain from all appearance of evill. And the very God of Peace, ſanctifie you wholly: and I pray God your whole ſpirit, and ſoule, and body, be preſerved blameleſs unto the comming of our Lord Ieſus Chriſt. Faithfull is he that calleth you, who alſo will do it. Now the God of peace, that brought a­gain from the dead, our Lord Ieſus that great Shepherd of the ſheep, through the bloud of the everlaſting Covenant, Make you per­fect in every good work to do his will, working in you that which is pleaſing in his ſight, through Ieſus Chriſt, to whom be glory fore­ver. Amen. I have not omitted for many yeares together (my Sovereign Lord) daily and conſtantly to pray, for the temporall and eternall happineſs of the King, the Queen your Conſort, and Royall Progeny; with that integrity of heart, zeal, and de­vout affection, as I pray for the Church of God, and the ſalva­tion of my own ſoul. Thus rejoyceth evermore, to pray with­out ceaſing, Royall Sir,

Your Majeſties humbly devoted Oratour moſt dutifull, loyall and faithfull Subject, and Servant in the Lord: Thomas de la More. Cornet to his Excellencie Sir Thomas Fairfax Knight, Ge­nerall of England, &c.

Note. * Miſtakes in the imprinting may be thus amended. Page 1. line 7. read un­righteouſneſs. p. 4. line 23. blot out neither. p. 5. l. 3. read weed. p. 7. l. 11. blot out ſo. p. 17. l. 13. read conveying. p. 20. l. 10. read butt, & line 12. blot out the ſecond but. p. 24. l. 8. read we are ſold, we were ſold.


Iohn Downame.

A Proteſtation concerning the Church, and Common-wealth of ENGLAND: Compoſed 1641, By Thomas de la More, of Graies-Inne Eſq reviſed and publiſhed in the Yeer of Grace and Truth, 1648.The firſt Part.

SECT. I. JOSƲAH'S Reſolution.

IEHOVAH our King, who ruleth the Hoaſt of Heaven, and ſcepters the hearts of Princes, and great Potentates on earth, with the powerfull Arme of his Juſtice, mightily defendeth; and with the ſovereigne hand of his mercy graciouſly preſer­veth theſe our Kingdomes of great Britaine and Ireland, from deſolation and miſerable confuſion. Satan rageth, and his miniſters fight againſt Chriſt, they take the weapons of righteouſneſſe, and ſmite their Reprovers like the mad Prophet with obloquie, and murtherous intentions. They maligne, revile, and perſecute (the beloved Spouſe of Chriſt) the2 Church: But the Lord hath reſerved a peculiar people to himſelfe, that hve not bowed the knee unto Baal. God hath ſelected a faithfull, and obedient flock, that follow the Lamb whereſoever he goeth. Theſe the Lord our God, the God of Iſrael, who keepeth covenant for ever, hath bleſſed; and they are bleſſed: and no adverſary power is able to curſe them: When Jeſus Chriſt was upon earth, he prayed thus for his Elect, Holy Father, keepe through thine owne name thoſe whom thou haſt given me, that they may be one as we are, John 17. But he is entred into Heaven it ſelfe, now to appear in the preſence of God for us. And this man becauſe he continueth ever, hath an unchangeable Prieſthood. Wherefore he is able alſo to ſave them to the uttermoſt, that come unto God by him, ſeeing he ever liveth to make interceſſion for them. Moſes verily was faithfull in all his houſe, as a ſervant, for a teſtimony of thoſe things which were to be ſpoken after, but Chriſt as a Sonne over his owne houſe, whoſe houſe are we, if we hold faſt the confidence, and the rejoycing of the hope firme unto the end. Let us not be ſlothfull, but followers of them who through faith and patience, inherit the promiſes. For God is not unrighteous to forget the work and labour of love which his ſervants have ſhewed towards his Name. The earth which drinketh in the raine that cometh oft upon it, and bringeth herbs meet for them, for whom it is dreſſed, receiveth bleſſing from God. But that which beareth thornes and briars, is rejected, and is nigh unto curſing, whoſe and is to be burned. Let us labour therefore faithfully in Gods Vineyard, the Church Militant, leaſt we fall in unbeliefe for an enſample of a rebellious and ſtiff-necked people. My hearty deſire, and continuall prayer to Almighty God, is; that every one of us in our ſeverall places and callings, do ſhew all diligence, in the Worke of our great Lord and Maſter, the God of our Fathers whom we ſerve; and that we labour to advance the truth, and pu­rity of doctrine, taught and delivered by our Saviour Jeſus Chriſt, and his Apoſtles: and to reſiſt, convince, and ſilence the gain-ſayers and enemies of the Goſpell. Let us be ſtrong and very couragious, that we may obſerve to do, according to all the Law that God hath commanded us: let us not turn from〈◊〉to the right hand, or to the left: for then the Lord ſhall make our wayes, our indeavours and works proſperous, and then we ſhall have good ſucceſſe. Let us take good heed therefore unto our ſelves, that we love the Lord our God. Elſe if we do in any wiſe go back, and cleave unto the rem­nant of Idolatry that remaineth among us. Know for a certainty, that the Lord our God will no more be mercifull unto us; will no more be among us, and deliver us: But thoſe Idol-worſhippers, falſe, bloudy-hearted Papiſts, ſhall be ſnares and traps unto us, and ſcourges in our ſides, and thornes3 in our eyes, untill we are reſtrained from all the good things which the Lord our God hath given us. Would God, that we had the courage and reſoluti­on of Joſhua, and that this charge of his from the Lord unto the people of Iſrael, were written in our hearts. Now therefore feare the Lord, and ſerve him in ſincerity, and in truth, and put away the gods which your Fathers ſerved on the other ſide of the Floud, and in Egypt: and ſerve ye the Lord. And if it ſeeme evill unto you to ſerve the Lord, chooſe ye this day whom ye will ſerve, whether the gods which your fathers ſerved on the other ſide of the Floud, or the Gods of the Amorites in whoſe Land ye dwell. But as for me and my houſe, we will ſerve the Lord. See the 24th. of Joſhua, and the 2d. of Judges, both remarkable Chapters, for this purpoſe.

O Eternall, and moſt Gracious God, inflame thy Meſſengers, the Mini­ſters of thy Word, with a holy Zeal, and arme thy ſervants the Civill Magi­ſtrates, with a godly courage; that they may demoliſh beat down, and root out Popery, Superſtition, Hereſie, and Prophaneſſe, out of theſe Iſles, and Do­minions of our Sovereigne Lord King Charles.

The toleration of Maſſing Religion, is againſt the grounds of true Chriſtian Religion, againſt reaſon, and againſt the policy of the Common-wealth; as I finde at large in an Anſwer to the Maſſe-Prieſts preſumptuous Supplica­tion directed to our late King James, of renowned memory, and publiſh­ed 1604. Our Adverſaries themſelves declare, that indifferency of Religi­on, or toleration of two contrary Religions in one Kingdome, is intolerable, Poſſevin. Biblioth. Select. lib. 1. c. 26. ſaith, 1 It is a diveliſh invention: 2 that it is contrary to Gods Ordinance: 3 that it repugneth againſt the Lawes of Moſes, of nature, and the Goſpell it ſelfe. 4 That it is contrary to the ſub­ſtance and proprieties of Chriſtian faith: 5 That it taketh away the truth and certainty of Chriſtian faith: 6 That it taketh away the certainty of Gods divine Worſhip, and of the Church: 7 That it taketh away Chriſtian Diſcipline: 8 That it cutteth aſunder the unity of the Church: 9 That it is contrary to the Word of God. 10 That it is repugnant to the practiſe of the Primitive Church, the authority of Fathers, and Decrees of Empe­rours: And finally, that it provokrth the wrath of God againſt the Au­thours of it. If then the Adverſaries themſelves ſee Liberty of divers Religi­ons to be ſo pernicious, where they have winde in pupp; I hope they will pardon others that will not admit their lewd, pernicious, and phantaſticall opinions. We read in our Hiſtories; when Ladiſlaus ſon of Albert, King of Bohemia, about the year, 1440. went to Bohemia, there to be crowned, (where Pogtebracius had the Governance,) that during all the time of his4 being there, though being much requeſted, yet would the young King nei­ther enter into the Churches; nor hear the ſervice of them, which did draw after the Doctrine of Hus. Alſo before he departed thence, he thought firſt to viſit the noble City of Uratiſlavia in Schleſia. In the which City the aforeſaid King Ladiſlaus being there in the high Church at Service, many great Princes were about him, among whom was alſo George Pogiebracius, who then ſtood neereſt to the King; unto whom one Chilianus playing the Paraſite about the King, (as the faſhion is of ſuch as feign themſelves fooles, to make other men as very fooles as they) ſpake in this wiſe, as followeth: With what countenance you do behold this our Service, I ſee right well, but your heart I do not ſee. Say then, doth not the Order of this our Religion ſeem unto you decent, and comely? Do you not ſee how many, and how great Princes, yea, the King himſelf, do follow one Order and Uniformity? And why do you rather follow your Preacher Rochezana, than theſe? Do you think a few Bohemians to be more wiſe, then all the Church of Chriſt beſides? Why then do you not forſake that rude and ruſticall people, and joyne to theſe Nobles, as you are a Noble man your ſelfe? Unto whom thus Pogiebracius ſagely again doth anſwer. If you ſpeak theſe words of your ſelf, ſaith he, you are not the man, whom you faine your ſelf to be, and ſo to you I anſwer, as not to a foole; but if you ſpeak this by ſuggeſtion of others, then muſt I ſatisfie them. Here therefore, as touching the Ceremonies of the Church, every man hath a conſcience of his own to follow. As for us, we neither uſe ſuch Ceremonies, as we truſt do pleaſe God: neither is it in our arbitrement, to believe what we will our ſelves. The minde of man being perſwaded with great reaſons, is captivated, will he, nill he; and as nature is inſtructed and taught, ſo is ſhe drawn, in ſome one way, and in ſome ano­ther. As for my ſelfe, I am fully perſwaded in the Religion of my Preachers. If I ſhould follow thy Religion, I might perchance deceive men, going contrary to mine own Conſcience; but I cannot deceive God, who ſeeth the hearts of all: neither ſhall it become me, to frame my ſelfe like to thy diſpoſition. That which is meet for a Jeſter, is not likewiſe convenient for a Noble man. And theſe words, either take to thy ſelf, as ſpoken to thee, if thou be a wiſe man: or elſe I refer them to thoſe which ſet thee a work.

To this learned and diſcreet anſwer of Pogiebracius, let me adde a word or two, concerning our Proteſtant Religion.

In the gravelly ſhallows of mens fancies and traditions, every Atheiſt, and Papiſt, may wade, and dabble in; but no humane reaſon can ſound the depths of Religion, it may delve, and dive, to finde Utopia's Land, and5 Purgatories no-where bottome, and loſe it ſelfe; or at leaſt beſmeere, and muit ſelfe, in a hood-winked, muffled ſcrutiny, and never riſe againe: but wrapped in a Noli me tangere, Peſt-houſe weeds, doom'd to pollution, and perpetuall ſhades: onely faith wrought in the hearts of Gods Chil­dren, by the Spirit of Adoption, can apprehend the great myſterie of god­lineſſe, and apply the ſweets and comforts of Salvation in Jeſus Chriſt. A true ſaving faith, only (I ſay) can diſtinctly and perfectly ſee that life of the Soule, which is hid with Chriſt in God, which the blear eye of ſence, or reaſon, can in no wiſe diſcover, or diſcerne. There is but one true Religion, Man ha's but one way to walke in. Howbeit, there are many by-paths, &c. and thoſe too, inſcrutable. In the large Maze of Religions profeſſed in Amſterdam; (I had almoſt ſaid London.) Surely, the ſhort threed of mans life will ſcarce clew him through the ſeverall Conclaves of them all; and ſo guide him to the right. Variety unhindges the door of the heart, and for eagerneſſe of giving more ſpeedy entrance to all in-commers; it blocks up the paſſage, and diſpels the timely motions of the ſpirit; and the ſeeds of of ſanctity, that would root and ſettle themſelves in the ſoule. In this neceſſi­tated coarctation, whether ſhall fickle man betake himſelfe? The choiſe of Religion is of ſome conſequence, and moment, not inſtantly to be reſolved upon by the beſt judgement. This ſtumbles a man of riper years. There is an awing ſuperiour, and a ſovereigne Diety, that ſcepters the hearts of men. Religion carries a confutation along with it, and tongue-ties inquiſitive na­ture. Propound many things we may, and revolve with our thoughts a while; uncouth conceits may ſtartle us, and unſettle the affections of the minde: and yet when we have done all we can in thinking, the beſt of us ſit down aſtoniſhed; and as men hurried in a Wilderneſſe, our Pilgrime-ſpe­culations amazedly gaze after we know not what. And 'tis well, if we can ſubſide to an holy Admiration. If with reverence, we proſtrate our ſelves, certainly the Spirit will erect us; direct our ſteps, and guide us in the way everlaſting. What our reaſon cannot reach, let the hand of faith apprehend. Where the depth of our judgements may not fathom, let us truſt the mercy of the waves ſupporting us; leſt we merge our ſelves in deſpaire. Where God commands, do we muſt. And therefore ſince we are all made for the ſervice of God Almighty, the Maker of all things; let us walk in all holi­neſſe of converſation, during this our Pilgrimage here upon earth: ſo ſhall we finde reſt unto our ſoules, in the Haven of Felicity. 'Tis true, Happineſſe is the Scope, whereunto naturally all men do levell their thoughts: but it is the juſt man that attaines the end of his deſires; that ha's the fruition of6 his hopes: his beſt intentions onely arrow the white. Unâ omnes voco, all of us in the Optative Mood can ſay; Faine would we be in that Paradiſe of Joy, and place of Bliſſe, where Crownes and Palmes are given. And I could wiſh that all men (I mean the Converts of all Nations) would follow〈◊〉and the ſame way of life, Chriſt our fore-runner. Surely then, (maugre the petty differences of Church-Rites and Ceremonies) there would be as unanimous conſent, a Diapaſon, and perfect harmony, in the ſubſtance of Religion; upon which ground we may ſafely place the prop of our Salvati­on. We are not of them who draw back unto perdition: but of them that believe to the ſaving of the Soule, Heb. 10.39. Now faith is the ſubſtance of things hoped for the evidence of things not ſeen, Heb. 11.1. And we read in ano­ther place of the ſame Epiſtle, There remaineth a reſt to the people of God. For he that is entred into his rest, he alſo hath ceaſed from his owne works, as God did from his. Let us labour therefore to enternto that Reſt, leſt any man fall after the enſample of thoſe to whom the Word was firſt preached, which entred not in, becauſe of unbeliefe. For the Word of God is quick and power­full, and ſharper then any two edged ſword piercing even to the dividing aſun­der of Soule and Spirit, and of the joynts and marrow, and is a diſcerner of the thoughts, and intentions of the heart: Neither is there any creature that is not manifeſt in his ſight; but all things are naked and open unto the eyes of him with whom we have to do. Seeing then that we have a great High Prieſt that is paſſed into the Heavens, Jeſus the Son of God, let us hold faſt our profeſſion, Heb. 4. For my own particular, I ſhall ever anchor my ſelfe upon the Faith, Doctrine and Religion, profeſſed, and protected in the Church of England; and other Chriſtianly Reformed Churches; For I have a ſure teſtimony, and am certainly perſwaded, that the Proteſtant Re­ligion, is grounded upon the Word of God. And for this reaſon, I think it to be the ſafeſt of all Religions, becauſe it moſt magnifies God: it attributes moſt to the praiſe of his glory; and makes moſt for the peaceable Converſati­on of men.

Now as touching the Grand Caſe of Epiſcopacy, which hath exerciſed ſo many wits this Parliament, I ſhall give my opinion, thus; I have been reſolved, and ſetled in my judgement of a long time; that the Supereminen­cies, Prerogatives, Temporall Dignities, Barronies, intermedling in Secular Affaires, and the Lordly Monopolizing of Titles, Juriſdictions, and Fun­ctions, by Archbiſhops, and Biſhops above the Paſtors and Teachers of Gods Word, their fellow-latourers; and that the High-Commiſſion, with the whole Regiment of it's ſubordinary Offices; likewiſe Deaneries, and7 Chapters, with their dependencies, are all contrary to Gods Word, unlawfull, & unwarrantable in themſelves, pernicious, & deſtructive of the peace & godly unanimity, which ought to be in a true Chriſtian Church, and Common-wealth. But, I confeſſe, the many learned Books, and Writings, which I have ſeen, and diligently peruſed, ſince this queſtion hath been moved, and throughly debated of late by many ſage, acute Doctors, and other learned men of divers Nations, and Kingdomes, have not only much confirmed; but inſtructed me alſo in this point. 'Tis true, that ex gratiá Regis, by the favour of the Prince, and for Government ſake, the Order of Biſhops hath ſtood a long time in our Nation, ſupported by the Lawes of the Realme; and confirmed by Parliaments: And ſo I ſee no reaſon, why by the ſame legiſlative Power it may not be altered. Now whereas by the gracious pro­vidence, and diſpoſing of Almighty God, the Honourable Court of Parlia­ment, are zealouſly affected, with a magnanimous, and godly care, of eſta­bliſhing the True Religion in his Majeſties Dominions; which conſiſteth in pure, and ſound Doctrine, in a ſetled Government, in a good and decent Diſcipline, agreeable to the Goſpell of Chriſt; and to the rules and enſamples of the Apoſtles, and Elders of the Church, in the Primitive times: From the firſt ſitting of this great Aſſembly, my hearty deſires and prayers have been, and are continually; that in every Pariſh, Countrey, Towne, leſſer Village, and Hamblet, within the Kingdomes of England, Scotland, and Ireland, a Religious, painfull, and learned Preacher may be placed with a Competent Livelyhood, and Maintenance; for the faithfull and true diſcharge of their Calling. I ſhall forbear to inſiſt upon this matter, or to preſſe it as large; for that Mr. Marſhall, that worthy, and laborious Miniſter of Gods Word (by whoſe preaching and exhortations, thouſands of ſouls have pro­fitted much, and as I may probably ſay, many have been converted) hath faſtned upon this Subject already; as I finde in a learned Sermon of his preached before the Honourable Houſe of Commons, Novemb. 17th. 1640. and publiſhed by Order of the ſaid Houſe. But I proteſt in the truth of my heart, were I of riper years, had I been bleſſed with a convenable eſtate, and fortune; had I been of judgement, or had the honour and abilities, to have ſupplied a roome, as the meaneſt Member of that Noble, and great Aſſem­bly; in all humility, by a diſcreet obſerving of the Countenance and Order of that Court; I would have uſed my beſt endeavours for the promoting and furtherance of this Motion: and I would have laboured, and aſſayed all ho­neſt wayes, and direct courſes in this weighty, and only ſpeciall affaire, for the ſecurity and happineſſe both of Church, and State; had I ſeen any hopes8 of effecting it. Whence come Hereſies, Breaches in Religion, Schiſmes, Sowings of ſtrife between brethren, Backſlidings to Popery, Superſtition, Ignorance, and blind zeale, Falſe worſhip of God, Prophaning of his holy Name, Word and Ordinances, and polluting of his Sabbaths? And whe••cometh the curſed diſhonour of Parents, deſpiſing of Government, the re­viling of Magiſtrates, vilifying the Paſtors of Gods Word, and contemning of Superiours? Whence come evill thoughts, adulteries, fornications, mur­thers, thefts, covetouſneſſe, wickedneſſe, deceit, laſciviouſneſſe, an evill eye, blaſphemy, pride, fooliſhneſſe? Whence proceed all theſe impieties (I ſay) but out of the impure hearts of prophane and ungodly perſons, not clenſed, through the Word of Chriſt? The Apoſtle St. Paul wrote to the Corinthi­ans, not to keep company; If any man that is called a brother, be a fornica­tour, or covetous, or an Idolater, or a rayler, or a drunkard, or an extortioner: with ſuch a one, no not to eate. I am perſwaded that many of Gods deare Saints do mourne in ſecret, to behold the crying ſinnes of our Nation, which they would; but know not how to remedy. But the wiſe King Solomon, telleth us for our inſtruction and comfort, If the Spirit of the Ruler riſe up against thee, leave not thy place; for yielding pacifieth great offences: There is an evill which I have ſeen under the Sun, as an errour which proceedeth from the Ruler. Folly is ſet in great dignity, and the rich ſit in low place. I have ſeen ſervants upon Horſes, and Princes walking as ſervants upon the earth, Eccleſ. 10. If thou ſeeſt the oppreſſion of the poore, and violent perverting of judgement and juſtice in a Province, marvell not at the matter; For he that is higher then the highest, regardeth, and there be higher then they, Eccleſ. 5.8. Verily, as touching my ſelfe; my ſpirit groaneth, and my heart lament­eth, and even bleeds within me, to heare and ſee the horrible blaſphemies, raſh oathes, curſings, and evill ſpeaking, lying, hypocriſie, diſſimulation, envie, malice, corrupt communication, drunkenneſſe, adultery, fornication, uncleanneſſe, riot, gluttony, idleneſſe, chambering and wantonneſſe, filthy lucre, pride, with many more like ſinnes, which even now do reigne among us Proteſtants, that profeſſe the Name and Goſpell of Chriſt. Wherefore, me thinkes, we ſhould lay our hands upon our hearts, and conſider with our ſelves; that we are become dead to the Law, by the Body of Chriſt, that we ſhould be married to another, even to him who is raiſed from the dead, that we ſhould bring forth fruit unto God. For when we were in the fleſh, the motions of ſinnes which were by the Law, did work in our members to bring forth fruit unto death: But now are we delivered from the Law, that being dead wherein we were held, that we ſhould ſerve in newneſſe of ſpirit, and not9 in the oldneſſe of the letter Rom. 7. Shall we continue in ſinne, that grace may abound? God forbid: how ſhall we that are dead to ſinne, live any longer there­in? Know ye not, that ſo many of us, as were baptized into Jeſus Christ; were baptized into his death? Therefore we are buried with by baptiſme into death, that like as Christ was raiſed up from the dead, by the glory of the Father: even ſo we alſo ſhould walke in newneſſe of life. For if we have been planted together in the likeneſſe of his death; we ſhall be alſo in the likeneſſe of his reſurrection: knowing this, that our old man is crucified with him, that the body of ſinne might be deſtroyed, that henceforth we ſhould not ſerve ſinne. Alſo let us minde the Exhortation of Saint Paul to the Epheſians, Chap. 4. This I ſay there­fore and testifie in the Lord, that ye henceforth walke not, as other Gentiles walke, in the vanity of their minde. Having the underſtanding darkened, being alienated from the life of God, through the ignorance that is in them, becauſe of the blindneſſe of their heart: who being paſt feeling, have given themſelves over unto laſciviouſneſſe, to worke all uncleanneſſe with greedineſſe. But ye have not ſo learned Chriſt: if ſo be that ye have heard him and have been taught by him, as the truth is in Jeſus; That ye put off concerning the former converſation, the old man, which is corrupt according to the deceitfull luſts: and be renewed in the Spirit of your minde; and that ye put on that new man, which after God is created in righteouſneſſe, and true holineſſe. And the ſame Apoſtle ſaith, 1 Cor. 6. Know ye not that the unrighteous ſhall not inherit the Kingdom of God? Be not deceived: neither Fornicators, nor Idolaters, nor Adulterers, nor effeminate, nor abuſers of themſelves with mankind &c. ſhall inherit the Kingdome of God. And ſuch were ſome of you: but ye are wa­ſhed but ye are ſanctified, but ye are juſtified in the Name of the Lord Jeſus, and by the Spirit of our God. Now if theſe and ſuch like places of Scripture, will not worke upon prophane worldlings, and excite them to repentance, and amendment of life; I mean ſuch riotous perſons, as have beene lately poſted in our Streets, being ſtyled the Sucklington Faction, or (Sucklings) Roa­ting boyes: I leave them to that dreadful doom pronounced by the Preacher, Rejoyce, O young man in thy youth, and let thy heartche are thee in the dayes of thy youth, and walke in the wayes of thine heart, and in the ſight of thine eyes: but know thou that for all theſe things God will bring thee unto judgement. Eccleſ. 11. Becauſe ſentence againſt an evill works is not executed ſpeedily; therefore the hearts of the ſonnes of men, is fully ſet in them to do evill. Though a ſinnero evill an hundred times, and his dayes be prolonged; yet ſurely I know, that it ſhall be well with them that feare God, which feare before him. But it ſhall not be well with the wicked, neither ſhall he prolong his dayes which are as a ſhadow, becauſe he feareth not before God. There is a10 vanity which is done upon the earth, that there be juſt men, to whom it happeneth according to the worke of the wicked; againe, there be wicked men to whom is happeneth according to the work of the righteous; I ſaid, that this alſo is vanity, Eccleſ. 8. But yet, for the comfort of the godly, which ſuffer for the Name of Chriſt, and for righteouſneſſe ſake; we read in the 2 Pet. 2. When the Cities of Sodome and Gomorrah were deſtroyed, being made an enſample unto thoſe, that after ſhould live ungodly: that, God delivered juſt Lot, vexed with the filthy converſation of the wicked (for that righteous man dwelling among them, in ſeeing and hearing, vexed his righteous ſoul from day to day, with their unlawfull deeds:) The Lord knoweth how to deliver the godly out of temptations, and to reſerve the unjuſt unto the day of judgement to be puniſhed: But chiefly them that walke after the fleſh in the luſt of unclean­neſſe, and deſpiſe Government. Preſumptuous are they: ſelf-willed: they are not affraid to ſpeak evill of dignities: whereas Angels which are greater in power and might, bring not railing accuſations against them before the Lord. I am perſwaded that if godly, underſtanding Preachers, were ſent a­broad into the ſeverall parts, and corners of his Majeſties Realms, to tell the people of their ſinnes; and if good laws were put in execution for the puniſh­ing of offenders; wickedneſſe and prophaneſſe would not be ſo much in fa­ſhion, as it is. I have often wondered, that albeit the Parliaments of En­gland, which like learned and wiſe Phyſicians, have alwayes been very dili­gent to provide choiſe Antidotes againſt the diſtempers of the Common­wealth, by making good Laws and Statutes; yet they never truly tooke into conſideration, and ſeriouſly weighed the miſerable and deplored ſtate of the Church; ſo as to apply apt remedies for the redreſſe of thoſe grievan­ces, before mentioned. Surely, I am even aſhamed to thinke, what horrible contempt, and diſgrace is caſt upon the meaner ſort of the Clergy, thoſe Re­verend Paſtors that have the charge of our ſouls, and whoſe Callings are ſa­cred. How vilely are they accounted of in the Countrey, by ignorant, ſcof­fing, irreligious, vaine perſons, who can afford them no better titles then theſe, viz. poore journey-men ſchollers, ragged prieſts, ſillyratts, and the like? But I am ſo far from caſting the leaſt blemiſh, or aſperſion of infamy upon the noble Profeſſors of the liberall Arts and Sciences; and eſpecially I am ſo far from diſhonouring of the Tribe of Levi, the lot of Gods own inheritance; that, the Elders which rule well, I account worthy of double honour, eſpecially, they who labour in the Word and Doctrine. For the labourer is worthy of his reward, 1 Tim. 5.17, 18. I could wiſh, that the large poſſeſſions, and the ſuperabundant, extravegant revenues of Biſhops, Deanes and Chapters, (or11 at leaſt, that part of them) were beſtowed towards the erecting of Churches and Chappels of eaſe in the ſeverall parts, and places of our Kingdomes, where they are wanting; And towards the maintaining of learned and godly Preachers; for the better growth and increaſe of Religion. And I could wiſh, that thoſe lay Parſons that hold Impropriations; that, the Lords and Tenants of Abbey Lands who pay no tythes; and that, That Ignavum pecui, the Fraternity of ſluggiſh Drones in our Univerſities, I mean thoſe Maſters and Fellows of Colledges, who miſ-imploy their wealth, which their Foun­ders endowed them with all, for the advancement of Learning, and Religion; And they themſelves are no better than Sots, whoſe filthy, and ungodly lives, I compare and paralell with the wickedneſs of the Monks and Epicures of old; And I hold them fitter ſubjects to ſerve ſuch a Maſter, as that beaſt, and monſter of men Heliogabolus was, than to lead ſuch Frier-like and Mona­ſtick lives, as they do (making a vain profeſſion of piety and learning) under the moſt religious, Chriſtian Prince in Europe. To ſay no more. Theſe men are guilty of one very ſoule fault, which I will not mention for ſhame: But they may gueſſe at my meaning, in theſe old Verſes (as I finde them in Chaucer, in the Monks Prologue) which each of them may apply to himſelf, as the caſe ſtands with him in particular: And it is thus.

Thou wouldſt be a trede foule a right,
Hadſt thou as great leave as thou haſt might
To perform all thy luſt in ingendrure,
Thou hadſt begotten many a creature.

In truth, I could wiſh that all thoſe above-mentioned eſpecially; and that every one of us beſides, according to our ſeverall abilities, &c. would contri­bute cheerfully and freely to this pious work of providing things honeſt, for our ſpirituall Paſtors; and give them due honour, and neceſſary allowance, who do labour in the word & doctrine. And laſt of all, I could wiſh, that the honourable Court of Parliament, by the direction of almighty God, would conſult about the promoting, eſtabliſhing and maintaining a faithful, learned, painful, preaching Miniſtry; that, every Candleſtick may have a Candle; and that every flock may have a faithfull ſheepheard to guide them: And I am perſwaded, that this work done would prove a Catholike remedy for all our evils, and the greateſt means for the lengthning out our tranquility, and the12 healing of all our diſtempers. O Eternall and moſt gracious God, ſend forth Labourers into the harveſt of our Nation, that may boldly and faithfully di­ſpenſe thy Word; and duly adminiſter thy holy Sacraments: and grant, that in ſingleneſs of heart, without grudging we may give them their hire. O ſhed abroad thy holy Spirit into our hearts, that we may love as brethren, and be of one minde in Chriſt Jeſus, as, thou our heavenly Father art one.


SECT. II. Of the Common Law of ENGLAND.

NOw to this diſcourſe of Religion, I will onely adde a line, or two con­cerning the Common Law of England, which I have undertaken for my profeſſion and calling: And (by Gods aſſiſtance) I ſhall propoſe this, as the main end in all my ſtudies and endevours, the honour of God, the ſervice of my Prince, the profit of my Country, and the good of the Church. Eng­land hath been inhabited always with a vertuous and wiſe people, who ever embraced honeſt and good cuſtomes, full of reaſon and conveniency, which being confirm'd by common uſe and practiſe, and continued time out of mind, became the Common Law of the Land. And though this Law be the pecu­liar invention of this Nation; and delivered over from age to age by Traditi­on (as well as by Books) yet may we truly ſay, That no humane Law writ­ten, or unwritten hath more certainty in the Rules or Maximes, more cohe­rence in the parts thereof, or more harmony of reaſon in it: nay, we confi­dently aver, that it doth excell all other Laws in upholding of a free Mo­narchie, which is the moſt excellent form of Government, exalting the Pre­rogative Royall, and being very tender and watchfull to preſerve it; and yet maintaining with all the ingenuous liberty of the ſubject. Moreover, all men, at all times, and in all places doe ſtand in need of Juſtice, and of Law which is the rule of Juſtice, and of the Interpreters and Miniſters of the Law, which give life and motion unto Juſtice; for Caſſaneus well obſerveth, that, Juſtitia periret, ſi deeſſet qui juſtitiam allegaret. Our Counſellors and Advocates are the language of the Law: Our Judges are the eare of the Law. For the Law it ſelf is dumbe and ſpeaks not, but by the tongue of a learned Lawyer; ſhe is blinde and ſeeth no enormities, but by the eye of a watchful and diligent Officers and ſhe14 is deafe and heareth no complaints, but by the eare of a grave and patient Judge. Thoſe Honourable perſons, whoſe true minde hath advanced them to the moſt tranſcendent places of honour, that can poſſibly be attained in our profeſſion, that is, to be Hearers, Judges and Determiners of cauſes, in Courts of Juſtice: let them take heed diligently unto themſelves, that no fa­vour nor whatſoever reſpects move them from the right. And let them re­member, that they ſit not in judgement for rewarding of friends or ſervants, for croſſing of contemners, but only for doing of Juſtice. Plato in Pol. Ariſt. 1. Rhetor. I purpoſely forbeare, either to rub upon the ſores; or to lay open the iſſues, and infectious maladies that have tainted ſome great Sages of the Law in our times; for that, the Lord Viſcount Falkland in his learned ſpeech of the Judges, hath plainly deſcribed certain ſymptomes of their diſeaſes, and manifeſted them to the eye of the Kingdom, the high Court of Parliament. And I hope that great Counſel of Phyſicians, will either purge them of their noxious and peſtilent humours; or preſcribe them a more certain and preſent cure. It is joy to the juſt to do judgment: but deſtruction ſhall be to the workers of iniquity. Prov. 21.15. & 29.4. The King by judgment ſtabliſheth the land: but he that receiveth gifts overthroweth it. Memorable is that ſpeech of Mo­ſes to the children of Iſrael, Deut. 1.16, 17. And I charged your Judges at that time, ſaying, Hear the cauſes between your brethren, and judge righteouſly be­tween every man and his brother, and the ſtranger that is with him. Ye ſhall not respect perſons in judgment, but you ſhall heare the ſmall as well as the great: you ſha••not be affraid of the face of man, for the judgment is Gods: and the cauſe that is to hard for you bring it unto me, and I will heare it. See Levit. 19.15. Deut. 16.19. & 1 Sam. 16.7. Prov. 24.23. The properties noted by Jethro, to be in Magiſtrates and Governours are worthy much obſervation. Provide men, ſaith he, of courage, fearing God, men dealing truly and hating covetouſneſs, Ex. 18.21. and read Ex. 23. Obſerve the great pains of Moſes in ſitting to judg the controverſies of the people, even from morning, unto even. Exod. 18. What a cōmendation it is of him? What an example unto al thoſe whom God in mercy hath raiſed to any like government over their brethren? Surely, diligence in the charge committed to us, is ever ſweet unto God, and good for our ſelves. He that is diligent in his worke, ſhall ſtand before, Princes Prov. 22.29. L••rto do well, ſeek iudgment, relieve the oppreſſed, judge the fatherleſs, plead for the widow, Iſai. 1.17. Ye ſhall not do unjuſtly in judgment. Who can be ſafe in lift or limbe, in lands or goods, if affection be Judge? Booteth it to be honeſt, or juſt, or blameleſſe, if not truth, but ſancietry me? No, no. And therefore15 bleſſed be God for Law and Juſtice, and wo to the Land where affection ru­leth. Honeſtius eſt cum judicaveris amare, quàm cum amaveris judicare: It is far better to love when thou haſt judged, than to judg when thou loveſt. The poore cryeth, and no man heareth; the rich man cryeth, and every man praiſeth & ſmootheth. O, heavy Countries caſe, where thus it is. Do the thing that is juſt to the rich and poore, and that ſhall give thee peace at the laſt. If Judges wil be free from reſpect of perſons, then needs muſt they be free from gifts; for gifts will lead their affections, wil they, nill they, the old ſaying being true. Beneficium accepiſti? libertatem amiſiſti: Haſt thou received a gift? then haſt thou loſt thy liberty and freedom. Thou ſhalt not take no gift: for the gift blindeth the wiſe, and perverteth the words of the righteous. Exod. 23 8. And〈◊〉all Judges followed this courſe Heſiodus ſhould not need to fain, that Aſtrea hath left the ſociety of men, and is flown up to Heaven. But it is to be feared, that as Ulyſſes ſervant when he was aſleep, opened a Bottle which Aeo­lus had given him, wherein the Winds were all incloſed; and ſo let the Winds out, they thinking there was treaſure in the Bottle, which as well at Sea, as at Land they loved: ſo, ſome Judges opening mens purſes whileſt they looke for gain, let truth eſcape from them to their own hurt, and the Common­wealths. This learned, and pithy application, &c. I finde in Babingtons notes, upon Exodus 23. If any do ſo (ſaith he) God make his Word profitable to them, and ſo I leave them to him. Now, if there ſhould be any faults or ble­miſhes rarely found in ſome of the Iudges, or other Miniſters and Profeſſors of the Law: let not this caſt any ſiniſter imputation, or black note upon the Law it ſelf, or the Profeſſion. For the Common Law is defined to be. Sanctio ſancta, jubens honeſta, & prohibens contraria. Again, the Law is nothing elſe, but a rule or leſſon of juſtice, that is made to meaſure the actions of men. And how needfull is the ſervice of upright, ſage and learned men in the Law, with­out which juſtice it ſelf cannot poſſibly ſtand? Therefore though Jupiter (as Protagoras in Plato telleth us) did firſt invent, and give the Law, yet was Mercury ſent with that heavenly gift, to deliver it ever unto mankinde. So as it is manifeſt, that without the Miniſtry of theſe Mercuries, of theſe Inter­preters of the Law, namely, the learned Profeſſors thereof; there can be no uſe, or application of the Law, and conſequently the Law, or Iuſtice it ſelf can­not conſiſt without them. What a meritorious work is it, to reſolve thoſe many troubleſome queſtions which ariſe in the civill life of man, either by laying open the truth of the fact, or by cleering the doubtfull point in Law, that ſpeedy and equall juſtice may be done unto all, and every one may have16 and enjoy his own in peace? How often would the truth be concealed, and ſup­preſſed? How oft would fraud lie hid, and undiſcovered? How many times would wrong eſcape, and paſſe unpuniſhed, but for the wiſdom and diligence of the Profeſſors of the Law? Doth not this Profeſſion every day comfort ſuch as are grieved, prevent the ruine of the improvident, ſave the innocent, ſup­port the impotent, take the prey out of the mouth of the oppreſſor, protect the Orphan, the Widow, and the Stranger? Is ſhe not Oculus coeco, & pes claudo, as Job ſpeaketh? Doth ſhee not with all many times ſtretch forth Brachium Seculare, in defence of the Church, and true Religion? All which are workes of mercy, and ſingular merit. Againe, doth ſhee not Regiſter, and keepe in memories the beſt Antiquities of our Nation? Doth ſhe not preſerve our ancient cuſtomes and formes of Go­vernment, wherein the wiſedom of our Anceſtors doth ſhine far above the policy of other Kingdomes. Why may we not then affirme confidently, and conclude that the profeſſion of the Law, is to be preferred before all other humane profeſſions and Sciences, as being moſt neceſſary for the Common and continuall uſe thereof? For doe not all perſons, at all times, and in all places ſtand in need of juſtice. When without her rule, The Prince himſelfe knows not how to rule, nor his people how to obey? When we can neither travel ſafely by day, nor ſleep ſecurely by night without her protection? For we cannot without peril make a Voyage by ſea, unleſſe ſhe waft us; nor a journey by land unleſſe ſhe convoy us. We ſhould be oppreſt by force in the Countrey, if ſhe did not defend us; And undone by fraud in the City. if ſhe did not re­lieve us. She incloſeth every mans garden and field, and makes every mans Cotage his Caſtle of defence. So as we have not ſuch an univerſall and con­tinuall uſe, neither of the light of the Sun nor of fire and water; as we have of the light and heat, and comfort of juſtice: For a man may remaine alive ſome houres, without the uſe of thoſe common benefits; but a Common-wealth, wherein each private mans weal conſiſteth, cannot ſtand and con­tinue one minute of an houre, if juſtice which is her ſoule be departed from her. And, again, is not the Profeſſion of the Law moſt meritorious for the good effects it doth produce in the Common-wealth? For doth not all out peace, plenty, civility, and morall honeſty depend upon the Law. Quid ſunt regna niſi latrocinia ſine juſtitia? Saint Auguſtine faith, Without juſtice, the Land would be full of Thieves: the Sea full of Pirats. And I may adde; The Commons would riſe againſt the Nobility, the Nobility againſt the Crown: we ſhould not know what were our own, what another mans, what17 we ſhould have from our Anceſtors, what we ſhould leave to our children: Major haereditas venit uni cuique noſtrum à jure & legibus, quàm à parenti­bus, ſaith Cicero.

In a word, there would be nothing certaine, nothing ſure, no contracts, no commerce, no converſation among men; but all Kingdomes and States would be brought to confuſion: and all humane ſociety would be diſſolved. And laſtly, is not the profeſſion of the law moſt noble, for the matter and ſubject thereof? For what is the matter and ſubject of our Profeſſion, but Juſtice, the Lady, and Queen of all morall vertues? And what are our Pro­feſſors of the Law, but her Counſellours, her Secretaries, her Interpreters, her Servants? Againe, What is the King himſelf, but the cleare Fountain of Ju­ſtice? and what are the profeſſors of the law, but conduit pipes deriving, and covering the ſtreames of his Juſtice unto all the Subj cts of his ſeverall Kingdomes? So as if Juſtice be rightly reſembled to the Sun in the Firma­ment, in that ſhe ſpreadeth her light and vertue unto all creatures: How can ſhe but communicate part of her goodneſſe and glory, unto that Science, that is her handmaid, and waits upon her? And for as much as Kings be Gods Schollers, (as Homer writeth) and that the rules of juſtice, be their principall leſſon; and we read in the Pſalmes, of that Kingly Prophet David, that God doth honour Kings and Magiſtrates with his own Name; Dixi quod düestis; Pſal. 82. Specially for that they ſit upon Gods own Seat, when they miniſter juſtice unto the people. And Pſal. 95.3. The Lord is a great God, and a great King above all Gods: that is, above Angels, Princes, or falſe Gods. Pſalm. 8.6. and 82.6. and 96.4 5. And whereas we read, that Kings ſhall be the nurſing fathers, and Queens ſhall be the nurſing mothers of the Church, Iſai. 40. And we be taught by the holy Scriptures, that the hearts of Kings are in the rule and governance of Almighty God. Let us pray pray therefore for Kings, and for all that are in authority, that we may lead a quiet and a peaceable life in all godlineſſe, and honeſty. 1 Tim. 22. And let all loyal Subjects, and faithful ſervants of our Sovereigne Lord King Charles, joyne with me in the words of David praying for Solomon, Pſal. 72. Give the King thy judgements, O God, and thy righteouſneſſe unto the Kings ſon. He ſhall judge thy people with righteouſneſſe, and the poore with judgement. We know by the Maximes, and Rules of the Common Law, that Rex eſt caput & ſalus reipublicae & à capite bona valetudo tranſit in omnes: The King is the head, the life and health of the Common-wealth; and from the head this ſpirit and vivacity of health is tranſmitted and conveyed into the ſeveral parts and18 members of the body. And againe (we ſay) that, the King can doe no wrong. Rex enim verè dici potuit, vbique transferre, & perpetuò ſecum por­tare Scaccarium Juſtitiae in ſcrinio pectoris ſui; Atque veram intelligentiam perfectamque legis notitiam in animo ſuo ſemper habere. For the King may truely be ſaid every where to transfer, and alwayes to carry about with him the Exchequer or Treaſury of Iuſtice in the casket of his breaſt; And ever to have the true underſtanding & perfect Theorie, or knowledge of the Law in his minde. And the Kings Prerogative (we know) is bounded with the Rules of Gods Word, and impaled within the limits of the Laws of the Realme. For it is the honour and wiſedom of a Prince to judge his people with righteous judgement; and order his ſteps, actions, and whole courſe of life by the juſtice and equity of law and conſcience. For this is an old, and true rule, Nemi­nem oportet eſſe ſapientiorem legibus. No man (out of his Own private rea­ſon) ought to be wiſer than the Law, which is the perfection of reaſon. And albeit the King be (as it hath been ſaid) the Fountain of Juſtice: Yet this ſpring head may either be overgrown, and ſhadowed by the weeds of naturall corruption, and inbred infirmities always aſpiring and advancing themſelves againſt the perfect law of liberty, erected in the heart by the holy Spirit. Rom. 7.23. James 1.25. or it may be ſtopped by the rubbiſh of cares and troubles; or at leaſt the water of this Fountain may run thick ſomtimes by mixture of the gravell of a pre-conceited, high opinion of the affections and hearts of the people: or laſtly, this well, or ſpring-head of Juſtice in the Sovereign may be ſo deep; as that ſquint and blear'd-eye of the monſtrous-ſighted multitude (I mean the groſſe ignorance of the Common people) cannot always diſcern, and diſcover where it lyes; onely thoſe who believing Gods Word, and confi­dently relying upon the truth of his promiſes, do in humility of heart come un­to the true Well of life, and head indeed of the Church Jeſus Chriſt our one­ly Mediator and Redeemer; they onely (I ſay) by the bucket of grace ſhall be able to ſound the depths of Gods mercy towards his Elect, and continu­ally do they cry: God be mercifull unto us, and bleſſe us: and cauſe his face to ſhine upon us. Selah. That thy way maybe known upon earth; thy ſaving health among all Nations. Let the people praiſe thee, ô God, let all the people praiſe thee. O let the Nations be glad, and ſing for joy: for thou ſhalt judge the folk righ­teouſly; and govern the Nations upon earth. Selah. Albeit in the ſcorching heat of Seditions, Diviſions, Tumults, Rebellions, and Diſtractions of a Kingdom, thoſe ſtreams of grace and favour that iſſue from (that ſubordinate and inferiour fountain of juſtice) a pious Prince, provident, and carefull of19 the welfare of his people, are not ſo viſibly and plainly perceived (for in truth they doe not run ſo cleer then as at other times) by the vulgar ſort of men: yet the beſt Chriſtians his Majeſties moſt faithfull and obedient Sub­jects, under the protection of whoſe powerfull Arme they live, and are go­verned, do acknowledge Gods watchfull providence over them: and theſe do joyntly confeſſe, and ſay with the Pſalmiſt. God ſtandeth in the congregation of the mighty, he judgeth among the Gods. For if the Angels are all miniſtring ſpirits, ſent forth to minister for them who ſhall be heires of ſalvation; Heb. 1.14. Much more are the Potentates and Princes of the earth, the ſervants of God to miniſter juſtice unto his people. Shall not the Judge of all the world do right? Thy throne (ô God) is for ever, and ever: and the ſcepter of thy Kingdom is a right ſcepter. Righteouſneſs and judgment are the habitation of thy ſeat: and thy mercy and truth ſhall be our ſhield and buckler, Verily there is a reward for the righteous; Doubtleſs there is a God that judgeth the earth. The Lord ſaith, Counſell is mine, and ſound wiſdom: I am underſtanding, I have ſtrength. By me Kings reigne, and Princes decree juſtice. By me Princes rule, and Nobles, even all the Judges of the earth. I love them that Love Me, and thoſe that ſeek me early ſhall find me. Prov. 8. Mercy and Truth preſerve the King: and his Throne is upholden by mercy. Prov. 20.28. When the Pro­phet Jeremiah by a falſe ſuggeſtion was put into the Dungeon of Malchiah: (For Zedekiah the King ſaid unto his Princes, behold, he is in your hand; for the King is not he that can do any thing against you). And when Ebedme­lech, afterwards by ſuite had gotten him ſome enlargment. Then Zedekiah the King ſent and took Jeremiah the Prophet unto him into the third entry, that is in the houſe of the Lord, and the King ſaid to Jeremiah, I will ask thee a thing: hide nothing from me. Then Jeremiah ſaid to Zedekiah, if I declare is unto thee, wilt thou not ſurely put me to death? & if I give thee counſell, wilt thou not harken unto me? So the King ſware ſecretly to Jeremiah, ſaying, As the Lord liveth that made this ſoule, I will not put thee to death, neither will I give thee into the hand of theſe men that ſeek thy life. Hereupon Ieremiah coun­ſelleth the King by yielding to ſave his life, as you may read at large in Jer. 38. This worthy pattern of humility, gentleneſs, and meekneſs in King Zedekiah who ſo courteouſly, and friendly intreated the Prophet that ſorewarn'd him of the evill impending over Judah and Jeruſalem, and his own perſon, if he went not forth to the King of Babylons Princes, according to the Prophets counſell; and who likewiſe was ſo gracious and indulgent unto his Princes,20 notwithſtanding they were wicked Counſellors, and none of his beſt friends, as it did afterwards appeare by the event of their falſe ſuggeſtions: This, (I ſay) may be an example for all godly Chriſtian Kings to imitate, and follow him in theſe and the like vertues. Read 2 Sam 18. & 19. Chap. Ezra 1.6. & 7. Chap. Nehem. 1. & 2. Chap. Eſter 5.6.7. & 8. Chapters. That famous, and re­nowned Prince of ever bleſſed memory James King of Great Britain, France and Ireland, in his〈…〉〈 in non-Latin alphabet 〉gave this in charge to Prince Henry: I require you my ſonne, as ever ye think to deſerve my fathers bleſ­ſing, to keep continually before the eyes of your mind, the greatneſſe of your charge, making the faithfull and due diſcharge thereof, the principall, but ye ſhoot at it in all your actions: counting it even the principall, and all your actions but as acceſſories, to be imployed but as middeſſes for the furthering of that principall. And in another place of his golden precepts, and inſtructi­ons He ſaith thus: And to the end my eſtate anent the Churches, Cheriſh no man more then a good Paſtor, hate no man more then a proud Puritan, thinking it one of your faireſt Styles, to be called a loving nouriſh father to the Church, ſeeing all the Churches within your Dominions, planted with good Paſtors, the Schooles (the Seminaries of the Church) maintained, the Doctrine and Diſcipl ne preſerved in purity, according to Gods Word, a ſuf­ficient proviſion for their ſuſtentation, a comely Order in their policy, pride puniſhed, humility advanced, and they ſo to reverence their ſupetiours, and their flocks them, as the flouriſhing of your Church in piety, peace, and lear­ning may be one of the chiefe points of your earthly glory, being ever alike waie with both the extremities; as well as ye repreſſe the vaine, Puritan, ſo not to ſuffer proud Papall Biſhops: but as ſome for their qualities will deſerve to be preferred before others, ſo chaine them with ſuch bonds, as may pre­ſerve that State from creeping to corruption. And againe, in his preface to that excellent booke, He ſaith, I charge you as ever you think to deſerve my fa­therly bleſſing, to follow, and put in practiſe as far as lieth in you, the pre­cept, hereafter following, and if you follow the contrary courſe, I take the great God to record, that this book ſhall one day be a witneſſe betwixt me and you; and ſhall procure to be ratified in heaven, the curſe that in that caſe I give unto you. For I proteſt before that Great God, I had rather not be a Father, and childleſſe, than be a Father of wicked children. This weighty charge of a moſt godly Prince, and a carefull, loving Father, ſo faithfully di­ligent, and very induſtrious to provide for the ſafety, and welfare of his poſte­rity, and Kingdomes, will aſſuredly take deepe impreſſion, and firme root in the heart of the King, and the Kings Sonne. The Lord ſaid of Moſes,21 Numb. 12.7. He is faithfull in all my houſe, And of Abraham Gen. 18.19. I know him that he will command his chidren, and his houſhold after him, and they ſhall keep the way of the Lord, to do juſtice and judgement; that the Lord may bring upon Abraham, that which he hath ſpoken of him. Childrens children are the Crown of old men: and the glory of children are their fathers, Prov. 17.6. A wiſe ſon heareth his fathers inſtruction: but a ſcorner hear­eth not rebuke, Prov. 13.1. and Prov. 4. Heare ye children the inſtruction of a father: and attend to know understanding. For I give you good doctrine; forſake you not my law. For I was my fathers ſon, tender and only beloved in the fight of my mother. He taught me alſo, and ſaid unto me, let thine heart re­teine my words. Keep my Comandements and live. Take faſt hold of in­ſtruction, let her not go; keep her for ſhe is thy life. Read the whole Chapter, Prov. 4. My ſon, keep my words, and lay vp my commandements with thee. Keep my commandements and live: and my law as the apple of thine eye. Bind them upon thy fingers, write them upon the table of thine heart. Prov. 7. The father of the righteous ſhall greatly rejoyce, and he that begetteth a wiſe child, ſhall have joy of him. Thy father and thy mother ſhall be glad, and ſhe that bare him, ſhall have ioy of him. My ſon give me thine heart, and let thine eye ob­ſerve thy wayes. Folly is to him that is deſtitute of wiſdome: but a man of un­derſtanding walketh uprightly. Without counſell purpoſes are diſappointed: but in the multitude of Counſellors they are eſtabliſhed. Apply thine heart unto inſtruction, and thine eares unto the words of knowledge. Hear thou my ſon, and be wiſe, and guide thine heart in the way. Harken unto thy father that be­gate thee, and deſpiſe not thy mother when ſhe is old. Prov. 22.22. and Prov. 15, 21 22. Now if we are bound by the Lawes of God, and Nature, to ob­ſerve the godly precepts, and to hearken unto the good inſtructions of our earthly fathers; How diligently ſhould we keep the Comandements of our Father which is in Heaven? How ready ſhould we be to do his Will, to attend, and obey his voice, calling unto us in his Word; and to ſay with Samuel, Speak Lord, for we thy ſervants do hear? Again, We have given the fathers of our fleſh reverence: ſhall we not much rather give honur, and obedi­ence unto the Father of Spirits, and live? Heb. 12.9. We read in Deut. 6. After that Moſes had repeated the ten Comandements, he taught the people, that the end of the Law was obedience, and he exhorted them thereto, ſaying, Heare, O Iſrael, the Lord our God, is one Lord. And thou ſhalt love the Lord thy God, with all thine heart, and with all thy ſoul, and with all thy might. And theſe words which I comand thee this day, ſhall be in thy heart; and thou ſhalt teach them diligently unto thy children; and thou ſhalt talk of them,22 when thou ſitteſt in thine houſe, and when thou walkeſt by the way, and when thou lieſt down, and when thou riſeſt up. And thou ſhalt binde them for a ſigne upon thine hands, and they ſhall be as frontlets between thine eyes, and thou ſhalt write them upon the pſts of thy houſe, and on thy gates, See Deut. 4.9. and Chap. 10.12. and Chap. 11.18, 19. and Chap. 30.15, 16. and Chap. 32.46 47. The Lord our God, who is a God full of compaſſion, and gracious, long-ſuffering, and plenteous in mercy and truth, ſpake of the people of Iſrael, ſaying, O that were ſuch a heart in them, that they would feare me, and keep my Commandements alwayes, that it might be well with them, and with their children for ever, Deut. 5.29. If the wicked will return from all his ſinnes, that he hath committed, and keep all my Statutes, and do that which is lawfull and right, he ſhall ſurely live, and ſhall not dye. All his tranſ­greſſions that he hath committed, they ſhall not be mentioned unto him: but in his righteouſneſſe, that he hath done, he ſhall live. Caſt away all your tranſgreſſions, whereby ye have tranſgreſſed; and make you a new heart, and a new ſpirit: for why will ye dye O houſe of Iſrael? Ezek. 18. verſ. 21, 22, 31. Waſh ye, make you cleane, put away the evill of your doings from before mine eyes, ceaſe to do evill. Learn to do well, ſeek judgement, &c. Come now, and let us reaſon together, ſaith the Lord; though your ſins be as ſcarlet, they ſhall be as white as Snow; though they be red like crimſon, they ſhall be as wool, Iſai. 1.16, 17, 18. This is a true ſaying, and by all means worthy to be received, that Jeſus Chriſt came into the world to ſave ſinners, 1 Tim. 1.15. Come unto me all ye that labour, and are heavy la­den; and I will give you reſt. Mat. 11.28. They that be whole, need not a Phyſician, but they that are ſick. Goe ye, and learne what that meaneth, I will have mercy and not ſacrifice: for I am not come to call the righteous, but ſinners to repentance. Mat 9.12, 13. And in the 13th. Chap. of Iſai. Al­mighty God himſelfe ſpeaketh moſt graciouſly, and particularly to his di­ſtreſſed people, with moſt ſweet, and comfortable words, ſaying: But now thus ſaith the Lord, that created thee, O Jacob, and he that formed thee, O Iſrael, fear not: for I have redeemed thee, I have called thee by thy name, thou art mine. When thou paſſeſt through the waters, I will be with thee, and through the flouds, that they do not overflow thee: thou ſhalt not be burnt, neither ſhall the flame kindle upon thee, for I am the the Lord thy God, the holy One of Iſrael, thy Saviour, &c. Can a woman forget her child, and not have compaſſion on the ſon of her womb? yea, they may forget; yet will not I forget thee. Behold, I have graven thee upon the palmes of my hands; thy walls are continually before me. Iſai. 49.15, 16. Like as a fa­ther23 tieth his children: ſo the Lord pittieth them that feare him. For he knoweth our frame, he remembreth that we are but duſt, Pſalme 103.13, 14. Me thinks, theſe, and the like places of holy Scripture, ſhould worke a ſaving compunction in our ſoules, and cauſe our hearts not onely to burne, but even to melt within us. Let us therefore hold faſt the things which we have learned, and are aſſured of; and let us ſearch the Scriptures which are able to make us wiſe unto ſalvation, through faith which is in Chriſt Jeſus. For whatſoever things were written aforetime, were written for our learning, that we through patience and comfort of the Scriptures might have hope. 2 Tim. 3.14, 15. Rom. 15.4. and John 5.29. The ſecret things belong unto the Lord our God: but thoſe things which are revealed belong unto us, and to our children for ever, that we may do all the words of the Law. Deut. 29.29. What man is he that feareth the Lord? him ſhall he teach in the way that he ſhall chuſe. His ſoul ſhall dwell at eaſe, and his ſeed ſhall inherit the earth. The ſecret of the Lord is with them that feare him: and he will ſhew them his cove­nant. Pſal. 25. The froward is abomination to the Lord: but his ſecret is with the righteous. Prov. 3.32. Teach me thy way O Lord, I will walke in thy truth: unite my heart to fear thy name. Pſal. 86.11. Mans goings are of the Lord, how can a man then underſtand his own way? Prov. 20.24. It is the glory of God to conceale a thing, but the honour of Kings is to ſearch out a matter. The heaven for height, and the earth for depth, and the heart of Kings is unſearchable. Prov. 25.2, 3. If we have forgotten the name of our God, or ſtretched out our hands to a ſtrange God: ſhall not God ſearch this out? For he knoweth the ſecrets of the heart. Pſal. 44.20, 21. Bleſſed be the name of God, for ever and ever: for wiſdome and might are his: and he changeth the times, and the ſeaſons: he removeth Kings, and ſetteth up Kings: he giveth wiſdom to the wiſe, and knowledge to them that know understanding: He revealeth the deep and ſecret things: he knoweth what is in the darkneſſe, and the light dwelleth with him. Dan. 2.20, 21, 22. and Amos 3.6, 7. Shall there be evill in a City, and the Lord hath not done it? Surely, the Lord God will do no­thing; but he revealeth his ſecrets unto his ſervants, the Prophets, O how great is thy goodneſſe which thou haſt laid up for them that feare thee: which thou haſt wrought for them that truſt in thee, before the ſonnes of men. Ye that love the Lord, hate evill; he preſerveth the ſouls of his Saints: he delivereth them out of the hand of the wicked. Pſal. 32.10. and Pſal. 97.10. The Lord is a buckler to them that walke uprightly; and he is a ſhield unto them that put their truſt in him.

This is the Lord ſtill and ſtill that preſerveth the godly and evermore24 ſtandeth in the behalfe of his; ſo that, there is nothing ſo wickedly, and craftily imagined, and ſo ſecretly plotted and contrived to their harme, which ſome way or other cometh not out. Thus hath thy power, O Lord, appea­red mightily, and thy Name in this Kingdom; and thy protection of thy faithfull Servant, our deare, and gracious Sovereigne King Charles. O Lord, how haſt thou opened the darknes of ſin conceived againſt his Royall Perſon, his beloved Conſort, our Queen, and their Princely Iſſue; againſt this Land, and the life of thoſe that feare thy Name. For we are ſold, we are ſold, O Lord, by many bloudy mindes; the King thy ſacred Servant firſt, as our Head and Stay, under thy Maj ſty, and then the Queene, and the Royall Progeny, and likewiſe we, his Majeſties poore people and ſubjects, living and breathing under his ſhadow, not to be for ſervants, and hand-maids, as complained that Queen Heſter to Ahſuerus, for then they had not been ſo cruell, but to be deſtroyed after many miſerable and monſtruous torments, with bloudy Sword of murthering mindes, that ſhould have licked us up, and drunk our bloud, till they had vomited again for fulneſſe with the ſame. And from all this thine owne ſelfe hath ſaved us, and ſet us free, giving them their portions, either by Sea or Land, by one means or other, as they did de­ſerve. Thou broughteſt out the conſpiracies the miſchievous plots, and in­tentions of the bloudy Spaniards, and the maſſacring French, and of the Hel­liſh Gunpowder, Engliſh Traitors, towards this our Iſland of Great Bri­taine, all times to this day; and thou ſavedſt our Religious Queen Eliza­beth, our late renowned, and bleſſed King James, and thine anointed Ser­vant, our now Sovereigne, whom thou haſt ſet up amongſt us, and over us, to our unſpeakable comfort ten thouſand wayes. Some or other heard of thoſe ſpirituall wickedneſſes, and infernall machinations; of thoſe Jeſuiti­call murtherous, wicked plots and devices, and were inſtruments of wiſe­dome, counſell, and ſervice to prevent them. Bleſſed Lord, we thanke thee with the very ſouls of our ſouls, we thank thee, craving mercy, that we can­noto it as we ſhould. O Lord, continue thy mercy for thy mercies ſake, and let the ſoule of our Sovereigne be ſtill deare unto thee; write him (dear Father) in the palmes of thy hands, and regard him ever as the apple of thine eye: Continue thy Goſpell to his Kingdomes, and the light of thy counte­nance ſtill in or dayes, bleſſed for ever and ever for what is paſt. There are many devices in a mans heart: nevertheleſſe, the counſell of the Lord that ſhal ſtand. Prov. 19.21. O love the Lord all ye his Saints: for the Lord preſerveth the faithfull, and plentifully rewardeth the proud doer. Be of good courage, and he ſhall ſtrengthen your heart, all ye that hope in the Lord, Pſalm. 31.23, 24. 25The Kings heart is in the hands of the Lord, as the Rivers of water: He turneth it whether ſoever he will, every way of a man is right in his own eyes but the Lord pondereth the hearts: to doe juſtice and judgement is more ac­ceptable to the Lord then Sacrifice. A wiſe King ſcattereth the wicked, and bringeth the wheele over them: Take away the droſſe from the ſilver, and there ſhall come forth a veſſell for the Finer: Take away the wicked from be­fore the King, and his Throne ſhall be eſtabliſhed in righteouſneſſe, Prov. 21.1, 2, 3. & Chap. 20.26. & Chap. 25. 4, 5. What a bleſſing Juſtice is to the people, and what a praiſe to the carefull Executor of it, who knoweth not? Heathen Ariſtotle could ſay, Nec Heſperus, nec Lucifer formofier juſtitia, that no ſtar is ſo beautifull in the Skie, as Juſtice on the Earth. Mens wiſ­dome may make them reverenced, and their power may make them feared, but juſtice, juſtice is that which winneth mens hearts, and maketh them be­loved, and the more faithfull and painfull they are in doing thereof, the more honoured alive and dead: And as juſtice is a bleſſing, ſo are good Laws and Ordinances in a Kingdome, in the praiſe whereof, much more then I have already written might be ſaid, as not a little againſt idle, ſuperfluous, and hurtfull Laws, againſt obſcure and deceitfull penning of them, leaving holes and gaps in them, for all the good intended by them to run out at, and never be ſeen: but I leave it to the pious meditation, and the diſcreet conſideration of the great Councell of this Kingdome, men of learning, wiſdome and god­lineſſe, into whoſe hands, the faithfull diſpoſing and ordering thoſe weighty affairs and concernments are put: Read Sir John Forteſcus, Knight, and Chancellour of England, his commendable Book, de laudibus legum An­gliae: and Sir Edward Coke Chiefe Juſtice of England, and Sir John Da­vis Knight, who have treated very learnedly of the Common Laws of Eng­land, in their prefaces to their Reports.


SECT. III. Of the Profeſſion of PHYSICK.

THus having lightly touched ſome few points in that ſacred Science and profeſſion of Divinity, and having briefly run over ſome conſiderable things in that noble profeſſion of the Common-Law of the Realm: It re­mains that I ſhould write ſomwhat of that facultie and profeſſion of Phyſick, honourable for the uſe and neceſſity thereof amongſt men: But for as much as I have been a meer ſtranger in a manner to that Art and Science, for in truth I have employed but very little time in the ſtudy thereof, only for that I would quit and ſhift my ſelfe of the vulgar imputation, and that Ignoramus leaden conceit of thoſe (who very fain would have it, that others ſhould〈◊〉thought to be as egregious dotards, and very fools as themſelves) that have turned it into a Proverb, That every one of neceſſity muſt either be a Fool a Phyſician: I will therefore with as much perſpicuity in brevity as I may ſpeake a word or two of that profeſſion. 1 The Wiſe man tels us That we ought to honour a Phyſician with the honour due unto him, for the uſes which we may have of him: For the Lord hath created him, for of the moſt high commeth healing, and he ſhall receive honour of the King. The skill of the Phyſician ſhall lift up his head, and in the ſight of great men he ſhall be in admiration. The Lord hath created Medicines out of the earth, and he that is wiſe will not abhor them. Was not the water made ſweet with woothat they〈◊〉thereof might be known? Exod. 15.25. And he hath givemen skill, that he might be honoured in his marvellous works, with ſuch do••he heal (men) and take away their pains. Of ſuch doth the Apothecary make a Confection, and of his works there is no end, and from him is peace27 over all the earth, Eccleſ. 38. But this is to be underſtood of Archigeniſts, or principall chiefe Phyſicians, ſuch as are learned and skilful in their profeſsion, and not of thoſe (Medici circum-feranti) Phyſicians that goe aboue the Countrey keepe Fairs, haunt Markets and publike meetings, and ſo become juglers of mens purſes, if not Empiricks and made practiſers upon their perſons: I ſhall not conceile a myſtery which theſe men have attained unto in their faculty, which is this; that whereas moſt men themſelves of all o­ther profeſsions, doe commonly (as we ſay) pay for their learning; theſe men by reaſon of their preproperous practiſe, doe make others pay very denie ſomtimes for experiment ſake onely, and not for any learning of theirs, which they never had, nor knew what did belong to it. Surely the learned profeſſors themſelves in that faculty or Science of Phyſick, in one reſpect have the ad­vantage of the Sages of the Common Law; for good Lawyers have not with us that liberty which good Phyſicians have: We know a good Phyſi­cian may lawfully undertake the cure of a foul and deſperate diſeaſe; but a good Lawyer cannot honeſtly undertake the defence of a foule and deſperate cauſe. Secondly, I have obſerved that the King and the Parliament in the Act of 14 Hen. 8. in making of a Law concerning Phiſicians, for the more ſafety and health of men, therein purſued the Order of a good Phyſician, for Medicina eſt duplex, removens & promovens, removensmorbum, & promo­vius ad ſalutem: Phyſick is twofold, removing the diſeaſe, and promoving and furthering health. And therefore five manner of perſons (which more hurt mens bodies then the diſeaſe it ſelfe, of whom one ſaid of one of their patients, fugiens morbum incidit in medicum,) are to be removed, viz. 1 Improbi. 2 Avari, qui Medicinamagis avaritia f•••cauſa,〈◊〉ullius bonconſcientia fidera profitentur. 3 Malitioſi. 4 Te•••〈◊〉. 5 Inſcii. That is, 1 They that are diſhoneſt wicked Phyſicians. 2 That are covetous, who profeſſe Phyſick more for covetouſneſſe, and for lucre ſak••then by any perſwaſion or teſtimony of a good conſcience. 3 Thoſe that are malicious. 4 Thoſe that are unadviſed young practiſers. 5 Thoſe that are ignorant and unskilfull. And of the other part five manner of perſons were to be promoted, as appeareth by the Act, viz. 1 Thoſe that were profound. 2 Sad. 3 Diſcreet. 4 Groundly learned. 5 Pro­foundly ſtudied. And it was well ordained that the profeſſors of Phyſick ſhould be profound ſad diſcreet, &c. and not they that are〈◊〉, which have no gravity and experience, for as one ſaith, In juvne th•••onſcientia d••in••tum, in juv•••legiſt a brſa decrementum, in juvent medico c••••••inr•••••um. In a young Divine there is Shipwrack, and loſſe of conſcience,28 in a young Lawyer, a decreaſe or waining of the purſe: in a young Phyſician a Monticuloſity, or increaſe of graves in a Churchyard. And it ought to be preſumed, every Doctor of any of the Univerſities to be within the Statute, that is, to be profound, ſad, diſcreet, groundly leathed, and profoundly ſtu­died, for no man there is to be Maſter of Arts (who is Doctor of Phyloſo­phy) under ſeven years ſtudy there, and he may not be Doctor of Phyſick under ſeven years more in the ſtudy of Phyſick. And let this ſuffice to be ſid at this time of the faculty and Science of Phyſick, a profeſſion I con­feſſe, that is altogether out of the Sphear of my Theory; and out of the Verge of my activity and practiſe.

SECT. IV. Of the Science of THEOLOGY.

BUt finding my ſoule in greater need of Phyſick, than my body; I ſhall paſſe by the other Schools, and read my laſt Lecture in Divinity. Re­member now thy Creatour in the dayes of thy youth, while the evill dayes come not, nor the years draw nigh, when thou ſhalt ſay, I have no pleaſure in them. Eccleſ. 12.1. Then ſhall the duſt return to the earth as it was: and the ſpirit ſhall return to God that gave it. Vanity of vanities, all is vanity. And more­over becauſe the Preacher was wiſe, he ſtill taught the people knowledge, yea, he gave good heed, and ſought out, and ſet in order many Proverbs. The Prea­cher, ſought to finde out acceptable words and that which was written, was up­right, even words of truth. The words of the wiſe are as the goades, and as nailes faſtned by the Maſters of Aſſemblies, which are given from one Shepherd. And further by theſe my ſon, be admoniſhed: of making many bookes, there is no end, and much ſtudy is a wearineſſe to the fleſh. Let us heare the concluſion of the whole matter: Feare God, and keep his Comandements: for this the whole duty of mn. For God ſhall bring every work into iudgement, with every ſecret thing, whether it be good, or whether it be evill, Eccleſ. 12. 8, 9, 10. &c. True Chriſtians endeavour to go forward toward the marke of Chriſtian perfection. But if we ſhould returne back into Egypt, or deſire to live in Ba­bylon, we ſhould declare our ſelves neither ſtudious of perfection, nor of Chriſtian Religion, nor carefull to maintaine the reputation of our Nation. How long ſhall we waver betwixt two Religions? If God be God, and29 his written Word be Truth, then we are to follow him, and to found our faith upon his Word. If the Pope, be the ſupreme God of this world, and his determinations true; then we are to follow the Pope, and his Decretals. No man, Certes, can allow Popery, but he muſt condemne the Apoſtolicall Religion of Jeſus Chriſt, profeſſed in this Church of England. What com­munion (ſaith the Apoſtle, 2 Cor. 6.) hath light with darkneſſe? what concord hath Chriſt with Belil? what agreement hath the Temple of God with Idols? As many therefore as believe that the Papiſts walke in darkneſſe, and fol­low Antichriſt, living in idolatrynd infidelity, wound their conſciences, if they grant any toleration, or conſent to it. The teſt truſt needs runne into the ſame danger, unleſſe they can anſwer the reaſons, brought to prove the Pope Antichriſt, and Papists to be falſe worſhippers of God, or elſe plaine Idolaters. See 2 Theſ. 2. and 1 Tim. 4. And the 13.14.17. and 18 Chap. of the Revel. we are to pronounce them Anathema, which preach beſide that which the Apoſtle preached, as himſelfe teacheth us, Galat. 1. But the Papiſts preach the Pope, and his decretaline doctrine, which is both beſides and contrary to the Goſpell preached by Paul. Chriſtian Religion never called the Pope the foundation, the head, or the ſpouſe of the Church, as Bellarmine in his books, de Pontif. Roman, and other Papiſts do. It is not therefore ſafeſt to retaine Chriſtian Religion, built on Chriſt Jeſus, and to reject Popery built on the Pope? No religion is to be tolerated, that leaveth the rule of faith, that is the holy Scriptures, which of all are called Canoni­call, and ſeeketh defence and ſuccour out of other rules, as Traditions, popiſh Determinations, School-mens Diſtinctions, and ſuch like leaden, and Leſ­bian rules. But Papiſts deny Scriptures to be the onely rule of faith, as Bel­larmine l. 4. de verbo Dei, Cap. 4. and others commonly teach. Thus we ſee how miſerably the Papiſts are deluded, and led into vanity by their blinde guides. But touching faith, and aſſurance of our ſalvation, we Proteſtants with a joynt conſent hold this Doctrine; that, True faith is a knowledge, firme and certaine, of the good will of God towards us: which being foun­ded upon the truth of his free promiſe in Chriſt, is both revealed to our mindes, and ſealed in our hearts, by the Holy Ghoſt. This is Eternall life to know thee to be the only very God, and whom thou haſt ſent Jeſus Chriſt, John 17.3. Againe, which myſterie hath been hid (ſaith Saint Paul, Col. 1.36. ) ſince the world began, and from all ages, but now is made manifeſt unto his Saints. And Col. 2.2. That their hearts might be comforted, and they knit together in love, and in all riches of the full aſſurance of underſtanding to know the myſterie of God, even the Father of Chriſt. And 2 John 3.14. And we30 know that we are tranſlated &c. We know, All which places you ſee evident­ly prove faith to be a knowledge; ſo doth even reaſon: for how can we be­lieve things which we know not? Saint Peter knew it could not be, and therefore joyneth faith and knowledge, ſaying; And we believe and know, that thou art That Chriſt the Son of the living God. For he yeildeth a reaſon, why he, and other of the Apoſtles believed in Chriſt; namely, becauſe they knew that he was the Son of God. Which being ſo, it neceſſarily follow­eth, that they believe not, to whom thoſe things are unknown, that he hath revealed in his Word. And therefore that tale of Popery concerning im­plicita fides, an ignorant faith, is moſt fooliſh: for faith and knowledge are ſo knit together, that they cannot be ſeparated. Truſt perfectly in the grace that is brought unto you in the revelation of Jeſus Chriſt, 1 Pet. 1.13. Per­fectly to truſt, excludeth doubting. 1 John 5.13, 14. We know, we know, &c. excluding doubting. I am perſwaded that neither death, nor life, &c. ſhall be able to ſeparate us from the love of God, which is in Chriſt Jeſus our Lord. Rom. 8.38. The knowledge which we have by hope grounded upon Gods promiſes, is ſo ſure, that it cannot be deceived: as it is plaine, Rom. 5.5. The perſwaſion that the Apoſtle hath in other places, is alſo grounded upon good Arguments; but here, Rom. 8. upon the immutable Decree of God. And it is good reaſon to prove, that every Chriſtian man which is endued with faith and hope, may and ought to be infallibly aſſured, that he is juſtified, and ſhall be ſaved; becauſe the Word of God, and his promiſe to all that believe in him (and in faith call upon him) cannot faile, but be moſt infallibly true. That we ſhall alſo perſevere in the favour of God, and ſo conſequently, that we are predeſtinated to eternall life; the Apoſtle doth moſt plainly prove in this Chapter: wherefore by the Spirit of Adoption, and the effects of Gods grace agreeable, we may have certaine knowledge, that we ſhall inherit Gods Kingdome; which none ſhall do, but they that continue unto the end, and were appointed unto it, before the beginning of the world. And this is true humility, when we preſume nothing upon our owne ſtrength, or worthineſſe, but depend wholly upon the truth of Gods promiſes. Moreover marke the Comandement of the Apoſtle to the, Cor. Prove your ſelves, whether you are in faith, examine your ſelves, know you not your own ſelves, how that Jeſus Chriſt dwelleth in you? except ye be reprobates, 1 Cor. 3.5. Know ynot, (ſaith the Apoſtle) know ye not, that is, aſſuredly, and certainly, without doubting. &c. The Prophet Nathan ſaid to David, 1 Sam. 12. Thy ſin is done away. And our Saviour Chriſt ſaid, Son be of good cheere, thy ſinnes are forgiven thee, Mat. 9. And thy faith hath made thee31 whole, hath, hath, not ſhall, ſhall, it is done, doubt not, &c. Therefore, we juſtly conclude, out of the ſtable Word of God, That faith is a knowledge firme and certaine. But Popery doth croſſe this plaine truth, That know­ledge ought to go with faith. There is nothing more hatefull in that King­dome of darkneſſe, than to heare of knowledge, and in this particular moſt they abide it not: For Nic Cuſanus Epiſt. 2. ad Baron. a great pillar of their Church is not aſhamed to write, that, Obedientia irrationalis eſt conſumma­ta obedientia & perfectiſſima, quando obeditur ſine inquiſitione rationis, ſicut i­mentum obedit Domino ſuo: Obedience without reaſon, is a full and moſt perfect obedience, when thou obeyeſt without asking any reaſon, as the horſe doth his Maſter. Upon theſe words Biſhop Babington in his Expoſition up­on the firſt Article of the Creed, ſaith thus, A moſt ſtrange ſpeech, and fit­ter for a horſe, or Baalams Aſſe, than for a man: ſurely moſt ill beſeeming a Cardinall, but that; errour will often be moſt groſſe. Yet he ſtayeth not here but again, in the ſame Epiſtle, anſwering to this Objection. What if the Church comand contrary to Chriſt, whom muſt we obey? with as great groſneſſe, he ſaith againe, Ab hoc est omnium praeſumptionum initium, &c. This is the beginning of all preſumption, when particular men thinke their own judgement, to be more agreeable to Gods Comandements, than the judgement of the Univerſall Church. Whereby you ſee, that he utterly diſliketh the people ſhould any way ſeeke to know what they believe, or what they obey unto, but ſimply and ſillily to follow blind guides, whither­ſoever they pleaſe to lead them. The very ſelfe ſame darkneſſe doth Doctor Smith (and other of their Catholick teachers) againe deliver in one of his Books, where he ſaith, That albeit a man do by the comandement of his Bi­ſhop or Prieſt, a wicked thing yet this very cloak of his ſimple obedience ſhall excuſe him. But the bleſſed Apoſtles knew no ſuch obedience, when they anſwered; Whether it is better to obey God or man, judge you, &c. Sir Tho­mas Moore, and other of that ſide, not unlearned, boldly avoucheth, that, If ten ſhould preach in a day, and every one contrary to another, yet ſhall he never thrive that will ſearch, who ſaith true; directly contrary to the Com­mandement of our Saviour Chriſt, John 5. Search the Scriptures; and to that notable example of the men of Berea, ſo comended, and liked by the Holy Ghoſt, that believed not even Saint Paul himſelfe, without triall, but ſearched the Scriptures whether thoſe things were ſo. Acts 17. And we fur­ther read in the Scriptures, 1 Theſ. 5. and 1 John 4.1. and 1 Cor. 11.1. Prove all things, hold fast that which is good; believe not every ſpirit, but try the ſpirits whether they be of God, or no: be ye followers of me, (but how?) even32 as I am of Chriſt: Mark this example well, and conſider in your own heart, whether any Prieſt or Prelate under heaven, may challenge more obedience of Gods people, than the bleſſed Apoſtle might: but the Apoſtles will be obeyed no further than he obeyeth and followeth Chriſt, which he leaveth us ever to try him in. As this Doctrine of Proving all things now in que­ſtion, doth reprove the palpable ignorance, and blinde zeale of the Papiſts; ſo it doth comend the activity and diligence of many of the Laity, as of the Clergy in thoſe laſt times, that have attained unto a great meaſure of know­ledge of Gods revealed Will, by an induſtrious and frequent reading of the Scriptures, joyned with prayer, and hearing of the Word, not omitting con­ference with the learned, and uſing other good means, for the right under­ſtanding of them. This Doctrine I ſay, doth approve the labours of ſome, that in humility of heart ſeke the Lord: but withall it condemneth the ar­rogancy, and over-boldneſſe of others, that have a zeale of God, but not ac­cording to knowledge, Rom. 10.2. That boaſt much of the ſpirit; but can they ſhew the fruits thereof in their words, and actions? If we live in the ſpirit, let us alſo walke in the ſpirit. Let us not be deſirous of vaine glory, provoking one another. The Apoſtle telleth us, The fruit of the Spirit is love, joy, peace, long ſuffering, gentleneſſe, goodneſſe, faith, meekneſſe, temperance: againſt ſuch there is no law. Galat. 5.22, 23.

Moreover the Papiſts are more blinde in their beliefe; than they are groſ­ly idolatrous, in their worſhip and ſervice of God. It ſhall be worth our