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) the [Page 2] Church: But the Lord hath reserved a peculiar people to himselfe, that h [...]ve 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 thornes [Page 3] 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 his [Page 4] 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, and [Page 5] Purgatories no-where bottome, and lose it selfe; or at least besmeere, and mu [...] it 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 of [Page 6] 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 enter [...]nto 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, and [Page 7] 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 hopes [Page 8] 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 not [Page 9] 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 sinner [...]o 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 a [Page 10] 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, (or [Page 11] 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.

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 the [Page 12] 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 she [Page 14] 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 [...]r [...] to 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 therefore [Page 15] 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 have [Page 16] 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, what [Page 17] 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 and [Page 18] 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 of [Page 19] 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, [Page 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 [...] 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, [Page 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. H [...]arken 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 hon [...]ur, 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, [Page 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 p [...]sts 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 fa­ther [Page 23] 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 evermore [Page 24] 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 Ah [...]suerus, 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 can­not [...]o 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 o [...]r 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. [Page 25] The 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 woo [...] that they [...] thereof might be known? Exod. 15.25. And he hath give [...] men 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 peace [Page 27] 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 Medicina [...] magis avaritia f [...] causa, [...] ullius bon [...] conscientia fid [...]era 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 juv [...]ne th [...] [...]onscientia d [...] in [...]tum, in juv [...] legist a b [...]rsa decrementum, in juvent medico c [...] in [...]r [...]um. In a young Divine there is Shipwrack, and losse of conscience, [Page 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 s [...]id 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 m [...]n. 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, and [Page 29] 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 Beli [...]l? 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 idolatry [...]nd 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 we [Page 30] 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 y [...] not, (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 thee [Page 31] 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 i [...] ­mentum 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?) even [Page 32] 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 s [...]eke 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 time and paines to consider the worshipping of Images, whether it be lawfull for a Christian man or woman cringing, kneeling, creeping, cros­sing, kissing, lighting up candles to it, and such like, as we see done in the Church of Rome, with great observation. In the Scriptures of God we have a plaine Comandement. Thou shalt not make any graven image, &c. Read the 4.5.6. and 7 Chapters of Deut. Neither shalt thou set thee up any graven image, which the Lord thy God hateth, Deut. 16. Cursed be the man that maketh any graven or molten image, an abomination unto the Lord, the workes of the hands of the craftsman, and putteth it in a secret place, Deut. 27. See Exod. 23.24. Levit. 26.30. and Isai. 41.29. and 44.10. and Jer. 43.13. and Psalm. 97.

Let it fall then even in the feare of God, what mans head inventeth a­gainst the Lord in his own duty; and at the last, let us see it to be a vain mocks to think we can worship God in an Image, and by it, or under it. Our Ad­versaries have a shift for defence of Images in the Church; but it is a very ill favoured one. They are (say they) Lay-mens books, and stand in very good [Page 33] stead to put us in mind of God. Now that they are no good Books, but ve­ry dangerous and deceiving sights, for lay-men, or other whatsoever, let the Word of the Lord himself be Judge. The Prophet Jeremie in Zeal of Spirit detesteth such books, and refuseth to be put in minde of God, by any such de­ceitfull means. For the Stock (saith he) is a doctrine of vanity, yea, they are va­nity, and the work of errours, and in the time of their visitation, they shall perish Jer. 10. The Prophet Habakuk againe saith, That the image is a teacher of lies, though he that made it, trust in it, &c. Habak 2.18. Shall then the Book full of lies, vanities and errour, be so good a book and remembrance to Lay­men? Shall that which endangereth the learned, nothing hurt, think we, the unlearned? O, that we knew not by experience, into what fond and wicked opinions of God, poore people have been brought by these painted and carved books? How many hearts lament their folly, and how many tongues to the praise of Gods mercy in visiting them with his light, can and do tell, what fond conceits they had of the Lord, and heavenly mat­ters, seduced by the sight of their eyes? Therefore since God hath said it, and experience found it, that they are so dangerous, let them be books for Pagans and Heathens: Surely for Christians they should not be. Which of the Prophets or Apostles went about ever to have Images made, either to put themselves in minde of any thing which the Lord had taught them, or the people of any thing w^ch they delivered to them from the L [...]d: But they used the admonition of their brethren, and especially by writing down what they taught, they helped this infirmity of ours: signifying even by that their practise, what means ought now to be, to put us in mind of God, and heavenly things, chiefly his word. The Lord himself saith, Ye saw no Image, but heard a voice only: therfore make no Image. And again, You saw that I spake to you from hea­ven, therfore you shall make no Gods of gold, nor silver, Deut. 4. As if he should have said, my practise in speaking to you by voice, & not by image, should teach you, that by my Word, and not by Image; I am to be remembred. And it is a notable place in Esay, That when the Word shall take place with his, then they shall abhor images. Isai. 30.21. Now hereupon it followeth, that we ought to serve the Lord, according to that Rule, which himselfe hath laid down, and prescribed only. You shall not do every man what seemeth good in his own eyes, for in vaine do men worship me with traditions of men, saith the Lord. Deut. 12. Moses did nothing in building the materiall Tabernacle, beside that was comanded, and shewed him, Nadab and Abihu, the sons of Aaron died, for presuming of themselves to serve the Lord, with strange fire, Levit. 10. The very heathenish Romanes had this reason with them, that it was better for them to be quite without Christ, than to worship him, and [Page 34] others with him against his will and liking. And, ad placandum Deum in opus habent homines quae ille jubet, that is, To please the Lord (saith Lactan­tius) men have need of those things, that he himselfe comandeth. And a Christian minde doth not finde a sure stay, but when it heareth, Hoc dicit Dominus, Thus saith the Lord If Saul breake the course that God doth ap­point, and of himselfe devise to serve the Lord, be his necessity to do so, as he thinketh, never so great, and the intent of his heart never so holy-like, cer­tainly, Samuel both must, and will tell him to his face he hath done foolishly; for the Lord hath more pleasure in that his will is obeyed, than in all the fat­lings of the Amalekites offered up unto him of our own wills and heads, 1 Sam. 13. and 1 Sam. 15. Intents will not serve; neither voluntary religi­on stand accepted. And therefore let us even weigh and follow the counsell of Solomon, and look to our feet when we enter into the house of God, being more ready to heare, then to offer the sacrifice of fooles, Eccles. 4. Read Babington upon the second Comandement. Thus we see that Popish Religion is grounded upon unwritten Traditions. But no man is to follow or admit a Religion, whose grounds are either contrary to Scriptures, or to themselves, or are new and uncertain, or else depend on the credit of man, as most of their Traditions do. Whosoever therefore either regardeth the Laws of God, or abhorreth falshood and heresie, cannot choose but abhor all the abominati­ons of the Massing Religion, and never suffer any such thing within the Realm of England, if he can hinder it: Those Kings of Israel, that together with the Law of God retained Groves, and hill Altars, and other Reliques of su­perstition, never prospered. The mingled Religion of the Samaritans to the ancient Jews was most odious. Emanuel Commenus that linked himself with the Turke, and cancelled the curses publiquely set out against Turkish Re­ligion, became afterward in all his action, most unhappy, and after his death most infamous. If we may have no good Conditions in Spaine and Italy, the Papists may do well, to forbear to speak of England, where Christians are better resolved of their Religion, than Papists can be of their new Superstiti­ons, especially considering the diversity of our grounds. And albeit France doth threaten their Protestants, with like measure, as is meted unto Papists here in England: yet we believe, and know that the same God which deli­vered our Nation from the bondage & slavery, and the Egyptian darknesse of Popery; The Lord which doth continue his mercy unto us, and the liber­ty and light of the Gospell unto this day amongst us, is both able to preserve those that are godly, and he will deliver his people out of the jaws of the Li­on, when, and wheresoever they do call upon him in truth. Me thinks, that fatall end of Sennacherib, King of Assyria, who sent such a reviling Message [Page 35] by Rabshakch, unto Hezekiah King of Judah, should be a warning unto all proud spirits, and vaine boasters of their Arme of flesh, 1 King. 18. and 19. Chapters. Thus having finished this Treatise, which I composed in fourteen dayes, (I [...] on the whole discourse; for I have laid a side two or three sheets of the Originall Copie, not having leisure, nor occasion for the present to transcribe them) I shall humbly pray thee (charitable Reader) to interpret favourebly this birth of mine, according to the integrity of the Author; and not looking for perfection in the Worke it selfe And I hope by this modest, and humble profession of my piety, and good intentions to the Republique, aut laudatus ero, aut excusatus, I shall either be approved, or excused: and by thy candide, and impartiall judgment of me, and thy pious cen­sure of these my labours, I shall be held either worthy of praise, or not blame wor­thy; or at least, if I shall be no gainer, let me be no loser by thee: For in truth, I deeme it far more unseemly, and indigne to lose praise, than praise-worthy to attaine it. This being admitted, I may confidently averte (under correction) and say with Tacitus, Verba mea arguunt [...]r; adec factorum innocens sum. Tacit. l. 4. Annal. I shall onely now in the last place cleere an Objection, and so conclude. It may be objected thus, What have young heads, novices in Religion, Learning, and Knowledge to doe, to meddle in the weighty affairs of the Church and Com­monwealth? Why such a one as I, so obscure to the eye of the world, and so mean in many respects, would adventure, or dare once to peepe forth among the press of Wits, that justle abroad by whole Troops and Bands, like so many Armed Souldi­ers fit for Rencontre, in this understanding, eagle-ey'd, literate, knowing age? To this I answer, First, albeit, I am of green years, and 'tis true, I am of a weak and raw judgement, of small experience, learning and ability, yet it is now almost thir­teen years since I was admitted a Scholar into the University at Oxford, where I continued six years and upwards, and sithence, I have been resident for the most part in London, and a Student in the Municipall or Common Laws of the Realm, and some knowledge I have gained in Travell. Secondly, I have met with great oppositions and contradictions of the Religion which I professe, by Papists, Ar­minians selfe-knowing, conceited men, and others popishly affected in the Society wherein I live, and in other places where I have been conversant. And herein I would gladly quit my selfe of the prejudice and misprisions of mine Adversaries by protesting against them and their Tenets. And thirdly, only for holding and de­fending the Doctrine of the Reformed Protestant Religion, as it is expressed in the 39 Articles of the Church of England, and agreeable to Gods Word, and for my obedience thereunto: and likewise for maintaining the honour, the Wisdome and Justice of the proceedings of the High-Court of Parliament, against the ma­lice and force of Ignorance and blinde Zeal, against the rash opinions of unsetled vain-heads, and against the intoxicating poysonous breath of malevolent Tongues: [Page] This, I had for my paines; I was counted and esteemed of, as a Time-server, a Pu­ritan, a Brownist, an Ignoranius; if not, a Separatist, a Schismatick, an Heretick, and one that had the spirit of giddinesse. These things (I say) were strong motives unto me, to make this Apologeticall profession of my faith; & the sincerity of mine intentions, and actions. But the chief reason indeed, that moved me to write this my Protestation, was the faithfull and true discharge of my conscience. For where God hath given a minde, a will, (and in some measure) abilities; there ought not to be an unprofitable doing nothing: But the Talents of Grace, according to our Sa­viours precept, are to be well imployed; that, when we are called to give an account of our Stewardships, our Master Christ Jesus, may receive from us his servants the glory and praise of his own grace. And since I might not, and in truth, it were un­seemly, that I should bring a rough, and unpolished Talent to the Common Gazo­philacy, or Treasury of Religion, I deem it meet to cast this Mite into my Spirituall mothers lap, the Church of England. And though I am no Pilot to guide, or to steer the course of our Church, which (like a ship tossed, and blown to and fro with storms and tempests) is floating in a Sea of Errours, Schismes, and Heresies: yet as a Passenger, being on ship-board, I may put forth a hand, to help take in Sailes, when this great Vessell is either in danger of running a ground, upon the quicke­sands of prophanesse: or of being bruised by clashing against the Rock of Popery, and Superstitions But I know that our Saviour Jesus Christ, our onely Mediatour, our mercifull Redeemer, Head and Governour, is both able to keep, and he will preserve his Church, the pillar and ground of Truth, from a finall merging and sinking. Now that I may draw to a period of this my Discourse, I will cast anchor upon a Resolve: Notwithstanding all the pestilent. and wicked oppositions, the ma­lice, envy, and hellish projects whereby any Adversary powers do endeavour, and plot our ruine, and destruction: yet let us be strong, and very courageous; let us resolve, and say with Joshuah, we will serve the Lord. And let us pray, O Eternall God, our heavenly Father, graciously heare us, that those evils, which the craft, and sub­tilty of the devill or man worketh against us, be brought to nought, and by the providence of thy goodnesse, they may be dispersed, that we thy servants being hurt by no persecutions, may evermore give thanks unto thee, in thy holy Churh, Through Jesus Christ, our Lord. I will conclude with the usuall prayer of Mar­tin Luther. Confirme, O God, in us that thou hast wrought, and perfect the worke, that thou hast begun in us, to thy glory, So be it. Now, unto God alone, who in his own Substance, is Originall in, and by himselfe, the very Essence of all naturall created existences, and beings; and the Authour of all Order and Authority, be ascribed all due Honour, Majesty, Might and Dominion, by men here; by Saints and Angels, in the Heaven of Heavens. Halelelujahs be sung evermore, Amen, Amen.