The English CATHOLIC CHRISTIAN, OR, The SAINTS Utopia: By THOMAS de Eschallers de la MORE, an unprofitable Servant of Jesus Christ: Of Graies-Inne Barrister, and Minister of the Gospel of eternal salvation.  
In the Year of Grace and Truth, 1649.  
A Treatise consisting of four SECTIONS.  

1 JOSVAHS' Resolution.  
2 Of the Common LAW.  
3 Of PHYSIC.  
4 Of DIVINITY.   
Josh. 24.15. As for me, and my house, we will serve the Lord. Deut. 32.45, 46, 47. Luke 6.31. 1 Pet. 4.8. Prov. 19.29. Heb. 13.1. 1 John 4.7, 8. Eccles. 12. vers. 13, 14. Rom. 12. Chap. & Chap. 13. Read these Chapters and texts of Scripture with diligencehumility and integrity of heart, in the name and fear of God. S●●●●. Amen.  
LONDON, Printed by R. Leybourn, in Monks-well street, and are to be sold at Graies-Inne. 1649.   

To his most excellent MAJESTY, CHARLES, King of Great Britain, France, and Ireland.  
DRead Sovereign, my Lord the King; may it please your Highness only once to look over this ensuing Treatise (and it will not repent thee, o King, to peruse it, and read it again, and again) entitled, a Protestation concerning the Church, and Commonwealth of England, written almost six years since (viz. in June, 1641.) by a loyal-hearted subject, and a faithful servant now in all humility prostrate; beneath your Majesty's feet: May your favour descend as due upon the grass; and let me not behold the messengers of death in your countenance. A shrub may grow near unto a Cedar; High and low, great and small, The rich and poor meet together: The Lord is the maker of them all. I would put a knife to my throat; were I man given to appetite, or desirous of dainties; I am not called to sit and eat with a Ruler: but to attend and wait, until I have delivered mine errand to the King; it behoveth me therefore to consider diligently, what to say. Many will entreat the favour of the Prince: and every man is a friend to him that giveth gifts. But I was born for adversity (have been trained up in afflictions, & have eaten my bread in sorrow) and do desire to appear myself a true Nathanael, an upright Loyalist at all times. Not subjection alone, but duty my dread Lord, comandest my greatest observance, and most obediential gratitude: for I am a branch spronted from a root, this many ages hath grown, spread, flourished, lived and revived in the light of the countenance, and sunshine days of divers Kings of England, your Royal Progenitors, whose Princely bounty, and most munificent constant favours unto mine Ancestors, hath been as a cloud of the latter rain: (videlicet, Sir Hugh de Pounts un chivaler, que vint de Normandy ove le Conqueror; & transacto regimine Regis Haroldi Secundi, Laurentius de la More qui erat in exercitu Willielmi Bastardi Regis in Conquestu suo Regni Angliae, etc. & Dominus Galfridus de Scalariis miles; & Sir Thomas de Eschallers, & Sir John de Chalers, Knights: (Scalarii isti sunt editi atavo Galfridi senioris Hardwino de Scalariis Domino totius Baroniae de Caxton in Comitate Cantabrigiae tempore Willielmi Regis Angliae, etc.) And Sir Thomas de la More Knight, who was a Courtier in the Reigns of Edward the First, Edward the Second, and Edward the Third, and was a Servant (and wrote the life) of King Edward the Second: And my Grandfather who was Servant to King Henry the Eighth: and divers others of my Ancestors, who received most Princely rewards, and gifts from their Masters the Kings of England, and had great possessions and lands given unto them in the County of Oxon. etc.) Now, therefore, if I should not in most humble manner, acknowledge this great munificence, and pay my due tribute of Loyalty for such Royal favours; I should be branded with the blackest note of Infamy, and be chronicled ingrateful. Moreover, as I am a member of the body of Christ my supreme Head; Christian duty binds me, not only to pray for Kings, and all that are in authority: but to labour with my hands, and assay all lawful means possible, for the building up and repairing of the breaches, which all our sins have made in that mystical Temple, the Church of God. If David hath committed a great wickedness, and sinned secretly, and the Prophet tell him, Thou art the man, he must presently confess, I have sinned against the Lord, and the Lord will put away his sin, and he shall not die, Psal. 51. 2 Sam. 12. If Peter deny his Master, and the Lord look back (in mercy) upon him, he cannot but go forth immediately and weep bitterly. If God hath humbled Ahab King of Israel, Nebuchadnezar King of Babylon, the Ninivites, and Manasseth King of Judah (that Mirror of mercy, and miracle of God's unchangeable love and everlasting kindness, and good will towards sinful men) they shall make an humble acknowledgement of their transgressions, repent and turn unto the Lord, with fasting, weeping, and mourning: And the Lord will turn away his fierce wrath, he will cancel his decree of temporal punishment, and reverse his judgements denounced against them. If that wise King Solomon multiply his whoredoms, commit Spiritual Fornications and Idolatry, he must become an Ecclesiastes in recantation of his vanities. If King Saul make an unadvised adjuration to hinder the victory, to retard the success, and weaken the hands of those that fight the Lords Battles: Shall Jonathan die, who hath wrought salvation in Israel? God forbidden, the people may rescue him that he die not. If Joab, Captain of the Host advise a disconsolate son-lamenting King to speak comfortably unto his Princes, his people, his friends and servants, that being ashamed have gotten themselves by stealth into their Cities and habitations: The Ki●● will presently arise and sit in the gate, that all the people throughout all the Tribes of Israel and Judah may be at strife to bring the King back to his house. If the people say unto him, Thou shalt not go forth to Battle, for if we fly away they will not care for us, neither if half of us die will they care for us, but now thou art worth ten thousand of us, therefore now it is better that thou secure us out of the City, the King will give them a gracious Answer, and say unto them, what seemeth you best I will do. If the Prophet Jeremy counsel the captived King, by yielding to save his life, let him obey the voice of the Lord, so it shall be well unto him, and his soul shall live. A wicked man hardeneth his face, but as for the upright he directeth his way. There is no Wisdom, nor Understanding, nor Counsel against the Lord. Let no man presume to touch God's people, the Servants, the Prophets, the Anointed of the Lord: for he reproved Kings for their sakes. Let no man speak evil of those things which he knoweth not, lest he perish in the gainsaying of Core. Let no wicked Pharaoh exalt himself against God's people, lest the Lord harden his heart, and speak thus unto him in the fierceness of his wrath, Even for this same purpose have I raised thee up, that I might show my power in thee, and that my name might be declared throughout all the earth. Thinkest thou, o man, that dost these things that thou shalt escape the judgement of God? or despisest thou the riches of his goodness, and forbearance and long-suffering? not knowing that the goodness of God leadeth thee to repentance? But after thy hardness and impenitent heart, treasurest up unto thyself wrath, against the day of wrath, and revelation of the righteous judgement of God; who will tender to every man according to his deeds, for there is no respect of persons with God. O, that we knew the time of our visitation, and that we could see in this our day, the things that belong unto our peace, lest the Lord withdraw the light of his countenance from us, and lest the mercy and loving ki●●ness of our God be hid from our eyes! Thus saith the Lord to Israel, I have spread out my hands all the day unto a rebellious people, which walketh in a way that was not good after their own thoughts, a people that provoketh me to anger continually to my face, that sacrificeth in Gardens, etc. And our most holy Redeemer and blessed Saviour Jesus Christ thus compassionately bemoaneth a stiffnecked, disobedient, hard-hearted, gainsaying people. O Jerusalem, Jerusalem! thou that killest the Prophets, and stonest them which are sent unto thee. How often would I have gathered thy children together, even as a Hen gathereth her chickens under her wings, and ye would not? Behold, your house is left unto you desolate, and the Apostle exhorteth us, Whilst it is said, To day, if ye will hear his voice harden not your hearts, as in the provocation. Take heed, brethren, lest there be in any of you an evil heart of belief, in departing from the living God, but exhort one another daily, whilst it is called to day, lest any of you be hardened through the deceitfulness of sin, Heb. 3. Let us therefore provoke the Lord to wrath no more, by our sins, but let us enter into a holy Covenant with God, to walk uprightly before the Lord, as Noah, Abraham, Moses, Joshua, Job, Daniel, King David, and all the Prophets, Apostles, and servants of the Lord have done before us, and let us resolve to serve the Lord our God with all our hearts, with all our souls, and withal our might: Then shall our captivity and all our sufferings and afflictions work together for the best, for the Lord will set his eyes upon us for good, and he will bring us again unto our Lands and to our huoses, and he will build us, and not pull us down; he will plant us, and not pluck us up, and he will give us an heart to know him, that he is the Lord, and we shall be his people, and he will be our God, for we shall return unto him with our whole hearts, and we shall be like Trees planted by the Rivers of water, that will bring forth fruit in season, our leaf also shall not whither, and whatsoever we do shall prosper. The ungodly are not so, but are like the chaff which the wind driveth away. The Lord will deliver them to be removed into all the Kingdoms of the earth, for their hurt, to be a reproach and a proverb, a taunt and a curse in all places whether he shall drive them. And he will send the Sword, the Famine, and the Pestilence among them, till they be consumed from the Land that he gave unto them and their Fathers. For the Lord knoweth the way of the righteous, but the way of the ungodly shall perish. Your Majesty may read in the Chronicles of holy Writ, That King Asa did that which was right in the eyes of the Lord, as did David his Father, and he took away the Sodomites out of the Land, and removed all the Idols that (Abijam) his Father had made, and also Maachah his mother, even her he removed from being Queen, because she made an Idol in a Grove, and Asa destroyed her Idol, and burned it by the Brook Kidron, but the high places were not removed: nevertheless, Asa his heart was perfect with the Lord all his days. Also King Azariah did that which was right in the sight of the Lord, according to all that his Father Amaziah had done, save that the high places were not removed: the people sacrificed, and burnt incense still on the high places. And the Lord smote the King, so that he was a Leper unto the day of his death, and dwelled in a several house, and Jothan the King's son was over the house, judging the people of the Land. And King Hezekiah did that which was right in the sight of the Lord, according to all that David his Father did. He removed the high places, and broke the Images, and cut down the Groves, etc. he trusted in the Lord God of Israel, so that after him there was none like him among all the Kings of Judah, nor any that went before him. For he clavae to the Lord, and departed not from following him; but kept his Comandements which the Lord commanded Moses. And the Lord was with him, and he prospered whither soever he went forth: and he rebelled against the King of Assyria, and served him not. And King Josiah did that which was right in the sight of the Lord, and walked in all the ways of David his Father, and turned not aside to the right hand or to the left. And the King sent, and they gathered unto him all the Elders of Judah, and of Jerusalem, and the King went up into the house of the Lord, and all the men of Judah, and all the Inhabitants of Jerusalem with them, and the Priests, and the Prophets, and all the people both small and great: and he read in their ears all the words of the book of the Covenant which was found in the house of the Lord. And the King stood by a pillar, and made a Covenant before the Lord, to walk before the Lord, and to keep his Comandments, and his Testimonies, and his Statutes, with all their heart, and all their soul, to perform the words of this Covenant, that were written in this book: and all the people stood to the Covenant. And the King commanded all the vessels that were made for Baal, and for the Grove, and for the Host of heaven, to be brought forth out of the Temple of the Lord, and he burnt them without Jerusalem in the fields of Kidron, and carried the Ashes of them unto Bethel. And he put down the Idolatrous Priests, whom the Kings of Judah had ordained to burn incense in the high places, etc. Moreover, the workers with familiar Spirits, and the Wizards, and the Images and the Idols, and all the abominations that were spied in the Land of Judah, and in Jerusalem, did Josiah put away, that he might perform the words of the Law which were written in the Book that Hilkiah the Priest found in the House of the Lord. And like unto him was there no King before him, that turned to the Lord with all his heart and with all his soul, and with all his might, according to all the Law of Moses, neither after him arose any like him: 2 Kings 22, & 23. Chapters.  
Now, therefore, my Lord the King arise, and be doing, and the Lord be with thee. And command all your Children, your Confederates and Allies, your Nobles and your Commons, and all the people of your Kingdoms to help you, saying, Is not the Lord your God with you? And hath he not given you rest on every side? for he hath given your enemies into your hands, and the Land is subdued before the Lord, and before his people. Now set your heart and your soul to seek the Lord your God: arise therefore, and build ye the Sanctuary of the Lord God, establish Religion in its purity according to God's Word: settle the Church government, compose the differences, and heal the distempers that our sins have made, repair ye the breaches, and build up the waste places in the Church and State, and do you Judgement and Justice throughout all my Dominions. And command all the people to gather themselves together as one man, and to make confession saying. O Lord the great and dreadful God, keeping the Covenant, and mercy to them that love him, and to them that keep his Comandements. We have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgements. Neither have we hearkened unto thy servants, the Ministers and Preachers of thy Word and Ordinances, which spoke in thy name, to our King, our Princes, and our Fathers, and to all the people of the Land. O Lord, to us belongeth confusion of face, because we have sinned against thee. To the Lord our God belongeth mercies, and forgivenesses, though we have rebelled against him. O Lord, we have been disobedient and rebelled against thee, and cast thy Law behind our backs, & have slain thy servants which testified against us to turn us unto thee, and we have wrought great provocations: therefore thou deliverest us into the hands of our enemies, who vexed us, & in the time of our trouble, when we cried unto thee, thou heardst us from heaven: and according to thy manifold mercies thou gavest us Saviour's, who saved us out of the hands of our enemies. But after we had rest, we did evil again before thee, therefore leftest thou us in the hand of our enemies, so that they had the dominion over us, yet when we returned, and cried unto thee, thou heardst us from heaven, and many times didst thou deliver us, according to thy mercies. Thou didst not utterly consume us nor forsake us; for thou art a gracious and a merciful God. Now therefore our God, the great, the mighty, and the terrible God, who keepest Covenant and mercy: Let not all the trouble seem little before thee, that hath come upon us, on our King, on our Princes and Nobles, and on our Ministers and Elders, & on our fathers, & on all thy people; since the time of the Kings departing from his Parliaments, and people unto this day. Howbeit, thou art just in all that is brought upon us, for thou hast done right, but we have done wickedly. Neither have, our King, our Princes and Nobles, our Elders and Ministers of thy Word, nor our Fathers kept thy Law: nor harkened unto thy Commandments, and thy Testimonies, wherewith thou didst testify against them. For they have not served thee in their Kingdom, & in thy great goodness that thou gavest them; and in the large and fatland which thou gavest before them, neither turned they from their wicked works. Behold, we are servants this day; and for the land which thou gavest unto our Fathers, to eat the fruit thereof, and the good thereof, behold we are servants in it. And it yieldeth much increase unto them, whom thou hast set over us, because of our sins: also they have dominion over our bodies, and over our cattles at their pleasure; and we are in great distress. And because of all this, let us make a sure Covenant, and write it; and let the King, our Princes and Nobles, our Elders and Ministers of God's Word and Ordinances, our Fathers, and all the people of your Majesty's Dominions seal unto it. And finally, may it please your Excellent Majesty, to attend unto the doctrine and exhortations of the Apostle. 1 Thes. Chap. 5. and Hebrews 13.20, 21. Quench not the spirit: despise not prophesyings: prove all things: hold fast that which is good: abstain from all appearance of evil. And the very God of Peace, sanctify you wholly: and I pray God your whole spirit, and soul, and body, be preserved blameless unto the coming of our Lord jesus Christ. Faithful is he that calleth you, who also will do it. Now the God of peace, that brought again from the dead, our Lord jesus that great Shepherd of the sheep, through the blood of the everlasting Covenant, Make you perfect in every good work to do his will, working in you that which is pleasing in his sight, through jesus Christ, to whom be glory forever. Amen. I have not omitted for many years together (my Sovereign Lord) daily and constantly to pray, for the temporal and eternal happiness of the King, the Queen your Consort, and Royal Progeny; with that integrity of heart, zeal, and devout affection, as I pray for the Church of God, and the salvation of my own soul. Thus rejoiceth evermore, to pray without ceasing, Royal Sir,  
Your Majesties humbly devoted Orator most dutiful, loyal and faithful Subject, and Servant in the Lord: Thomas de la More. Cornet to his Excellency Sir Thomas Fairfax Knight, General of England, etc. From my Quarters at Spaldwick in Huntingdonshire, Feb. 22. 1646.   

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

Imprimatur.  
john Downame.   

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

SECT. I. JOSVAH'S Resolution.  
JEHOVAH our King, who ruleth the Host of Heaven, and sceptres the hearts of Princes, and great Potentates on earth, with the powerful Arm of his Justice, mightily defendeth; and with the sovereign hand of his mercy graciously preserveth these our Kingdoms of great Britain and Ireland, from desolation and miserable confusion. Satan rageth, and his ministers fight against Christ, they take the weapons of righteousness, and smite their Reprovers like the mad Prophet with obloquy, and murderous intentions. They malign, revile, and persecute (the beloved Spouse of Christ) the Church: But the Lord hath reserved a peculiar people to himself, that h●ve not bowed the knee unto Baal. God hath selected a faithful, 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, keep through thine own name those whom thou hast given me, that they may be one as we are, John 17. But he is entered into Heaven itself, 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 faithful in all his house, as a servant, for a testimony of those things which were to be spoken after, but Christ as a Son over his own house, whose house are we, if we hold fast the confidence, and the rejoicing of the hope firm unto the end. Let us not be slothful, 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 showed towards his Name. The earth which drinketh in the rain that cometh oft upon it, and bringeth herbs meet for them, for whom it is dressed, receiveth blessing from God. But that which beareth thorns and briers, is rejected, and is nigh unto cursing, whose and is to be burned. Let us labour therefore faithfully in God's Vineyard, the Church Militant, lest we fall in unbelief for an ensample of a rebellious and stiffnecked people. My hearty desire, and continual prayer to Almighty God, is; that every one of us in our several places and callings, do show all diligence, in the Work 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 gainsayers and enemies of the Gospel. Let us be strong and very courageous, 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 ways, our endeavours and works prosperous, and then we shall have good success. Let us take good heed therefore unto ourselves, 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 merciful 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 thorns in our eyes, until 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 fear 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 Flood, and in Egypt: and serve ye the Lord. And if it seem evil 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 Flood, 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 Eternal, and most Gracious God, inflame thy Messengers, the Ministers of thy Word, with a holy Zeal, and arm thy servants the Civil Magistrates, with a godly courage; that they may demolish beat down, and root out Popery, Superstition, Heresy, and profaneness, out of these Isles, and Dominions of our Sovereign Lord King Charles.  
The toleration of Massing Religion, is against the grounds of true Christian Religion, against reason, and against the policy of the Commonwealth; as I find at large in an Answer to the Masspriests 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 Kingdom, is intolerable, Possevin. Biblioth. Select. lib. 1. c. 26. saith, 1 It is a devilish invention: 2 that it is contrary to God's Ordinance: 3 that it repugneth against the Laws of Moses, of nature, and the Gospel itself. 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 God's 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 practice of the Primitive Church, the authority of Fathers, and Decrees of Emperors: And finally, that it provokrth the wrath of God against the Authors of it. If then the Adversaries themselves see Liberty of divers Religions to be so pernicious, where they have wind in pupp; I hope they will pardon others that will not admit their lewd, pernicious, and fantastical 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 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 nearest to the King; unto whom one Chilianus playing the Parasite about the King, (as the fashion is of such as feign themselves fools, to make other men as very fools as they) spoke 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, than all the Church of Christ besides? Why then do you not forsake that rude and rustical people, and join to these Nobles, as you are a Noble man yourself? Unto whom thus Pogiebracius sagely again doth answer. If you speak these words of yourself, saith he, you are not the man, whom you feign yourself to be, and so to you I answer, as not to a fool; but if you speak this by suggestion of others, then must I satisfy 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 ourselves. The mind of man being persuaded 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 myself, I am fully persuaded 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 seethe the hearts of all: neither shall it become me, to frame myself 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 thyself, 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 add a word or two, concerning our Protestant Religion.  
In the gravelly shallows of men's 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 find Utopia's Land, and Purgatories nowhere bottom, and lose itself; or at least besmear, and mu● itself, in a hood-winked, muffled scrutiny, and never rise again: but wrapped in a Noli me tangere, Pest-house weeds, doomed to pollution, and perpetual shades: only faith wrought in the hearts of God's Children, by the Spirit of Adoption, can apprehend the great mystery of godliness, 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 Soul, which is hid with Christ in God, which the blear eye of sense, or reason, can in no wise discover, or discern. There is but one true Religion, Man has but one way to walk in. Howbeit, there are many by-paths, etc. and those too, inscrutable. In the large Maze of Religions professed in Amsterdam; (I had almost said London.) Surely, the short thread of man's life will scarce clew him through the several Conclaves of them all; and so guide him to the right. Variety unhindges the door of the heart, and for eagerness 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 soul. In this necessitated coarctation, whether shall fickle man betake himself? The choice 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 superior, and a sovereign Deity, that sceptres 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 mind: and yet when we have done all we can in thinking, the best of us sit down astonished; and as men hurried in a Wilderness, 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 ourselves, 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 ourselves in despair. 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 holiness of conversation, during this our Pilgrimage here upon earth: so shall we find rest unto our souls, in the Haven of Felicity. 'Tis true, Happiness is the Scope, whereunto naturally all men do level their thoughts: but it is the just man that attains the end of his desires; that has the fruition of his hopes: his best intentions only arrow the white. Unâ omnes voco, all of us in the Optative Mood can say; Feign would we be in that Paradise of Joy, and place of Bliss, where Crowns and Palms 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 forerunner. 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 Soul, 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 entered into his rest, he also hath ceased from his own 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 entered not in, because of unbelief. For the Word of God is quick and powerful, and sharper than any two edged sword piercing even to the dividing asunder of Soul and Spirit, and of the joints 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 myself 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 persuaded, 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 settled in my judgement of a long time; that the Supereminencies, Prerogatives, Temporal Dignities, Baronies, intermeddling in Secular Affairs, and the Lordly Monopolising of Titles, Jurisdictions, and Functions, by Archbishops, and Bishops above the Pastors and Teachers of God's Word, their fellow-latourers; and that the High-Commission, with the whole Regiment of its subordinary Offices; likewise Deaneries, and Chapters, with their dependencies, are all contrary to God's Word, unlawful, & unwarrantable in themselves, pernicious, & destructive of the peace & godly unanimity, which ought to be in a true Christian Church, and Commonwealth. But, I confess, 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 Kingdoms, 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 Laws of the Realm; 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 Majesty's Dominions; which consisteth in pure, and sound Doctrine, in a settled Government, in a good and decent Discipline, agreeable to the Gospel 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, Country, Town, lesser Village, and Hamlet, within the Kingdoms of England, Scotland, and Ireland, a Religious, painful, and learned Preacher may be placed with a Competent Livelihood, and Maintenance; for the faithful and true discharge of their Calling. I shall forbear to insist upon this matter, or to press it as large; for that Mr. Martial, that worthy, and laborious Minister of God's Word (by whose preaching and exhortations, thousands of souls have profitted much, and as I may probably say, many have been converted) hath fastened upon this Subject already; as I find 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 room, 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 ways, and direct courses in this weighty, and only special affair, for the security and happiness both of Church, and State; had I seen any hopes of effecting it. Whence come Heresies, Breaches in Religion, Schisms, Sowing of strife between brethren, Backslidings to Popery, Superstition, Ignorance, and blind zeal, False worship of God, Profaning 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 God's Word, and contemning of Superiors? Whence come evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness? Whence proceed all these impieties (I say) but out of the impure hearts of profane and ungodly persons, not cleansed, 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 fornicator, or covetous, or an Idolater, or a railer, or a drunkard, or an extortioner: with such a one, no not to eat. I am persuaded that many of God's dear Saints do mourn in secret, to behold the crying sins 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 evil which I have seen under the Sun, as an error 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 poor, and violent perverting of judgement and justice in a Province, marvel not at the matter; For he that is higher than the highest, regardeth, and there be higher than they, Eccles. 5.8. Verily, as touching myself; my spirit groaneth, and my heart lamenteth, and even bleeds within me, to hear and see the horrible blasphemies, rash oaths, curse, and evil speaking, lying, hypocrisy, dissimulation, envy, malice, corrupt communication, drunkenness, adultery, fornication, uncleanness, riot, gluttony, idleness, chambering and wantonness, filthy lucre, pride, with many more like sins, which even now do reign among us Protestants, that profess the Name and Gospel of Christ. Wherefore, me thinks, we should lay our hands upon our hearts, and consider with ourselves; 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 sins 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 newness of spirit, and not in the oldness of the letter Rom. 7. Shall we continue in sin, that grace may abound? God forbidden: how shall we that are dead to sin, live any longer therein? Know ye not, that so many of us, as were baptised into Jesus Christ; were baptised into his death? Therefore we are buried with by baptism into death, that like as Christ was raised up from the dead, by the glory of the Father: even so we also should walk in newness of life. For if we have been planted together in the likeness of his death; we shall be also in the likeness of his resurrection: knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. Also let us mind the Exhortation of Saint Paul to the Ephesians, Chap. 4. This I say therefore and testify in the Lord, that ye henceforth walk not, as other Gentiles walk, in the vanity of their mind. Having the understanding darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindness of their heart: who being past feeling, have given themselves over unto lasciviousness, to work all uncleanness with greediness. 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 deceitful lusts: and be renewed in the Spirit of your mind; and that ye put on that new man, which after God is created in righteousness, and true holiness. 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 etc. shall inherit the Kingdom 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 work upon profane worldlings, and excite them to repentance, and amendment of life; I mean such riotous persons, as have been lately posted in our Streets, being styled the Sucklington Faction, or (Sucklings) Roating boys: I leave them to that dreadful doom pronounced by the Preacher, Rejoice, O young man in thy youth, and let thy heartche are thee in the days of thy youth, and walk in the ways 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 evil works is not executed speedily; therefore the hearts of the sons of men, is fully set in them to do evil. Though a sinner ●o evil an hundred times, and his days be prolonged; yet surely I know, that it shall be well with them that fear God, which fear before him. But it shall not be well with the wicked, neither shall he prolong his days which are as a shadow, because he feareth not before God. There is a vanity which is done upon the earth, that there be just men, to whom it happeneth according to the work of the wicked; again, 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 righteousness sake; we read in the 2 Pet. 2. When the Cities of Sodom 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 unlawful 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 chief them that walk after the flesh in the lust of uncleanness, and despise Government. Presumptuous are they: selfwilled: they are not afraid to speak evil of dignities: whereas Angels which are greater in power and might, bring not railing accusations against them before the Lord. I am persuaded that if godly, understanding Preachers, were sent abroad into the several parts, and corners of his Majesty's Realms, to tell the people of their sins; and if good laws were put in execution for the punishing of offenders; wickedness and profaneness 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 always been very diligent to provide choice Antidotes against the distempers of the Commonwealth, by making good Laws and Statutes; yet they never truly took into consideration, and seriously weighed the miserable and deplored state of the Church; so as to apply apt remedies for the redress of those grievances, before mentioned. Surely, I am even ashamed to think, 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 Country, by ignorant, scoffing, irreligious, vain persons, who can afford them no better titles than these, viz. poor journeymen scholars, 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 liberal 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, Deans and Chapters, (or at least, that part of them) were bestowed towards the erecting of Churches and Chapels of ease in the several parts, and places of our Kingdoms, 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 tithes; and that, That Ignavum pecui, the Fraternity of sluggish Drones in our Universities, I mean those Masters and Fellows of Colleges, 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 parallel with the wickedness of the Monks and Epicures of old; And I hold them fit subjects to serve such a Master, as that beast, and monster of men Heliogabolus was, than to lead such Friar-like and Monastic 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 soul fault, which I will not mention for shame: But they may guess at my meaning, in these old Verses (as I find them in Chaucer, in the Monk's Prologue) which each of them may apply to himself, as the case stands with him in particular: And it is thus. 
Thou wouldst be a trede foul a right,  
Hadst thou as great leave as thou hast might  
To perform all thy lust in ingendrure,  
Thou hadst begotten many a creature.   
In truth, I could wish that all those  especially; and that every one of us besides, according to our several abilities, etc. would contribute cheerfully and freely to this pious work of providing things honest, for our spiritual 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 faithful shepherd to guide them: And I am persuaded, that this work done would prove a Catholic remedy for all our evils, and the greatest means for the lengthening out our tranquillity, and the healing of all our distempers. O Eternal 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 mind 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 only add a line, or two concerning the Common Law of England, which I have undertaken for my profession and calling: And (by God's assistance) I shall propose this, as the main end in all my studies and endeavours, 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 virtuous and wise people, who ever embraced honest and good customs, full of reason and conveniency, which being confirmed 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 Maxims, more coherence in the parts thereof, or more harmony of reason in it: nay, we confidently aver, that it doth excel all other Laws in upholding of a free Monarchy, which is the most excellent form of Government, exalting the Prerogative Royal, and being very tender and watchful to preserve it; and yet maintaining with all the ingenuous liberty of the subject. Moreover, all men, at all times, and in all places do 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 ear of the Law. For the Law itself is dumb and speaks not, but by the tongue of a learned Lawyer; she is blind and seethe no enormities, but by the eye of a watchful and diligent Officers and she is deaf and heareth no complaints, but by the ear of a grave and patiented Judge. Those Honourable persons, whose true mind 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 forbear, 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 symptoms 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 judgement: but destruction shall be to the workers of iniquity. Prov. 21.15. & 29.4. The King by judgement 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 judgement, but you shall hear the small as well as the great: you sha●● not be afraid of the face of man, for the judgement is Gods: and the cause that is to hard for you bring it unto me, and I will hear 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 Governors 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 judge the controversies of the people, even from morning, unto even. Exod. 18. What a commendation it is of him? What an example unto all 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 ourselves. He that is diligent in his work, shall stand before, Princes' Prov. 22.29. L●●r● to do well, seek judgement, relieve the oppressed, judge the fatherless, plead for the widow, Isai. 1.17. Ye shall not do unjustly in judgement. Who can be safe in lift or limb, in lands or goods, if affection be Judge? Booteth it to be honest, or just, or blameless, if not truth, but sancietry me? No, no. And therefore blessed be God for Law and Justice, and woe 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 judge when thou lovest. The poor cryeth, and no man heareth; the rich man cryeth, and every man praiseth & smootheth. O, heavy Country's case, where thus it is. Do the thing that is just to the rich and poor, and that shall give thee peace at the last. If Judges will be free from respect of persons, than needs must they be free from gifts; for gifts will lead their affections, will 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 enclosed; 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 men's purses whilst they look for gain, let truth escape from them to their own hurt, and the Commonwealths. This learned, and pithy application, etc. I find 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 judges, or other Ministers and Professors of the Law: let not this cast any sinister imputation, or black note upon the Law itself, 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 needful is the service of upright, sage and learned men in the Law, without which justice itself 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 mankind. 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 justice itself cannot consist without them. What a meritorious work is it, to resolve those many troublesome questions which arise in the civil life of man, either by laying open the truth of the fact, or by clearing the doubtful point in Law, that speedy and equal justice may be done unto all, and every one may have 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 pass 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 ruin 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 she not with all many times stretch forth Brachium Seculare, in defence of the Church, and true Religion? All which are works of mercy, and singular merit. Again, doth she not Register, and keep in memories the best Antiquities of our Nation? Doth she not preserve our ancient customs and forms of Government, wherein the wisdom of our Ancestors doth shine far above the policy of other Kingdoms. Why may we not then affirm 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 continual use thereof? For do not all persons, at all times, and in all places stand in need of justice. When without her rule, The Prince himself 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, unless she waft us; nor a journey by land unless she convoy us. We should be oppressed by force in the Country, if she did not defend us; And undone by fraud in the City. if she did not relieve us. She encloseth every man's garden and field, and makes every man's Cottage his Castle of defence. So as we have not such an universal and continual 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 remain alive some hours, without the use of those common benefits; but a Commonwealth, wherein each private man's weal consisteth, cannot stand and continue one minute of an hour, if justice which is her soul be departed from her. And, again, is not the Profession of the Law most meritorious for the good effects it doth produce in the Commonwealth? For doth not all out peace, plenty, civility, and moral honesty depend upon the Law. Quid sunt regna nisi latrocinia sine justitia? Saint Augustine faith, Without justice, the Land would be full of Thiefs: the Sea full of Pirates. And I may add; The Commons would rise against the Nobility, the Nobility against the Crown: we should not know what were our own, what another man's, what 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 certain, nothing sure, no contracts, no commerce, no conversation among men; but all Kingdoms 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 moral virtues? And what are our Professors of the Law, but her Counselors, her Secretaries, her Interpreters, her Servants? Again, What is the King himself, but the clear Fountain of Justice? and what are the professors of the law, but conduit pipes deriving, and covering the streams of his Justice unto all the Subj cts of his several Kingdoms? So as if Justice be rightly resembled to the Sun in the Firmament, in that she spreadeth her light and virtue unto all creatures: How can she but communicate part of her goodness and glory, unto that Science, that is her handmaid, and waits upon her? And for as much as Kings be Gods Scholars, (as Homer writeth) and that the rules of justice, be their principal lesson; and we read in the Psalms, 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 godliness, and honesty. 1 Tim. 22. And let all loyal Subjects, and faithful servants of our Sovereign Lord King Charles, join with me in the words of David praying for Solomon, Psal. 72. Give the King thy judgements, O God, and thy righteousness unto the King's son. He shall judge thy people with righteousness, and the poor with judgement. We know by the Maxims, 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 Commonwealth; and from the head this spirit and vivacity of health is transmitted and conveyed into the several parts and members of the body. And again (we say) that, the King can do no wrong. Rex enim verè dici potuit, ubique transfer, & perpetuò secum portare Scaccarium Justitiae in scrinio pectoris sui; Atque veram intelligentiam perfectamque legis notitiam in animo suo semper habere. For the King may truly be said every where to transfer, and always to carry about with him the Exchequer or Treasury of justice in the casket of his breast; And ever to have the true understanding & perfect Theory, or knowledge of the Law in his mind. And the King's Prerogative (we know) is bounded with the Rules of God's Word, and impaled within the limits of the Laws of the Realm. For it is the honour and wisdom 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 natural 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 sometimes by mixture of the gravel of a pre-conceited, high opinion of the affections and hearts of the people: or lastly, this well, or springhead of Justice in the Sovereign may be so deep; as that squint and blear'd-eye of the monstrous-sighted multitude (I mean the gross ignorance of the Common people) cannot always discern, and discover where it lies; only those who believing God's 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 only Mediator and Redeemer; they only (I say) by the bucket of grace shall be able to sound the depths of God's mercy towards his Elect, and continually do they cry: God be merciful unto us, and bless 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, o 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 inferior fountain of justice) a pious Prince, provident, and careful of the welfare of his people, are not so visibly and plainly perceived (for in truth they do not run so clear then as at other times) by the vulgar sort of men: yet the best Christians his Majesty's most faithful and obedient Subjects, under the protection of whose powerful Arm they live, and are governed, do acknowledge Gods watchful providence over them: and these do jointly confess, and say with the Psalmist. God standeth in the congregation of the mighty, he judgeth among the Gods. For if the Angels are all ministering spirits, sent forth to minister for them who shall be heirs 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 (o God) is for ever, and ever: and the sceptre of thy Kingdom is a right sceptre. Righteousness and judgement 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, Counsel is mine, and sound wisdom: I am understanding, I have strength. By me King's reign, 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 suit had gotten him some enlargement. 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: hid 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 counsel, wilt thou not hearken unto me? So the King swore secretly to Jeremiah, saying, As the Lord liveth that made this soul, I will not put thee to death, neither will I give thee into the hand of these men that seek thy life. Hereupon jeremiah 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 entreated the Prophet that sorewarned him of the evil impending over Judah and Jerusalem, and his own person, if he went not forth to the King of Babylon's Princes, according to the Prophet's counsel; and who likewise was so gracious and indulgent unto his Princes, notwithstanding they were wicked Counsellors, and none of his best friends, as it did afterwards appear 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 virtues. 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 son, as ever ye think to deserve my father's blessing, to keep continually before the eyes of your mind, the greatness of your charge, making the faithful and due discharge thereof, the principal, but ye shoot at it in all your actions: counting it even the principal, and all your actions but as accessories, to be employed but as middesses for the furthering of that principal. 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 than a good Pastor, hate no man more than 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 Schools (the Seminaries of the Church) maintained, the Doctrine and Discipl ne preserved in purity, according to God's 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 chief points of your earthly glory, being ever alike way with both the extremities; as well as ye repress the vain, Puritan, so not to suffer proud Papal Bishops: but as some for their qualities will deserve to be preferred before others, so chain them with such bonds, as may preserve that State from creeping to corruption. And again, in his preface to that excellent book, He saith, I charge you as ever you think to deserve my fatherly blessing, to follow, and put in practice 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 witness 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 childless, than be a Father of wicked children. This weighty charge of a most godly Prince, and a careful, loving Father, so faithfully diligent, and very industrious to provide for the safety, and welfare of his posterity, and Kingdoms, will assuredly take deep impression, and firm root in the heart of the King, and the King's Son. The Lord said of Moses, Numb. 12.7. He is faithful in all my house, And of Abraham Gen. 18.19. I know him that he will command his chidrens, and his household 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. children's children are the Crown of old men: and the glory of children are their fathers, Prov. 17.6. A wise son heareth his father's instruction: but a scorner heareth not rebuke, Prov. 13.1. and Prov. 4. Hear 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 father's son, tender and only beloved in the fight of my mother. He taught me also, and said unto me, let thine heart retain 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 up my commandments with thee. Keep my commandments and live: and my law as the apple of thine eye. Bind them upon thy fingers, writ them upon the table of thine heart. Prov. 7. The father of the righteous shall greatly rejoice, and he that begetteth a wise child, shall have joy of him. Thy father and thy mother shall be glad, and she that bore him, shall have joy of him. My son give me thine heart, and let thine eye observe thy ways. Folly is to him that is destitute of wisdom: but a man of understanding walketh uprightly. Without counsel purposes are disappointed: but in the multitude of Counsellors they are established. Apply thine heart unto instruction, and thine ears unto the words of knowledge. Hear thou my son, and be wise, and guide thine heart in the way. Harken unto thy father that begat 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 Laws 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 honour, 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, Hear, 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 command thee this day, shall be in thy heart; and thou shalt teach them diligently unto thy children; and thou shalt talk of them, 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 bind them for a sign 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, spoke of the people of Israel, saying, O that were such a heart in them, that they would fear me, and keep my Commandments always, that it might be well with them, and with their children for ever, Deut. 5.29. If the wicked will return from all his sins, that he hath committed, and keep all my Statutes, and do that which is lawful and right, he shall surely live, and shall not die. All his transgressions that he hath committed, they shall not be mentioned unto him: but in his righteousness, 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 die O house of Israel? Ezek. 18. vers. 21, 22, 31. Wash ye, make you clean, put away the evil of your do from before mine eyes, cease to do evil. Learn to do well, seek judgement, etc. 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. Go ye, and learn 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 himself 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 form 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 floods, 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, etc. 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 palms of my hands; thy walls are continually before me. Isai. 49.15, 16. Like as a father toeth his children: so the Lord pitieth them that fear him. For he knoweth our frame, he remembreth that we are but dust, Psalm 103.13, 14. Me thinks, these, and the like places of holy Scripture, should work a saving compunction in our souls, and cause our hearts not only to burn, 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 choose. His soul shall dwell at ease, and his seed shall inherit the earth. The secret of the Lord is with them that fear him: and he will show 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 walk in thy truth: unite my heart to fear thy name. Psal. 86.11. Man's go are of the Lord, how can a man than understand his own way? Prov. 20.24. It is the glory of God to conceal 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 wisdom 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 darkness, and the light dwelleth with him. Dan. 2.20, 21, 22. and Amos 3.6, 7. Shall there be evil 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 goodness which thou hast laid up for them that fear thee: which thou hast wrought for them that trust in thee, before the sons of men. Ye that love the Lord, hate evil; 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 walk 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 standeth in the behalf of his; so that, there is nothing so wickedly, and craftily imagined, and so secretly plotted and contrived to their harm, 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 faithful Servant, our dear, and gracious Sovereign King Charles. O Lord, how hast thou opened the darkness of sin conceived against his Royal Person, his beloved Consort, our Queen, and their Princely Issue; against this Land, and the life of those that fear thy Name. For we are sold, we are sold, O Lord, by many bloody minds; the King thy sacred Servant first, as our Head and Stay, under thy Maj sty, and then the Queen, and the Royal Progeny, and likewise we, his Majesty's poor people and subjects, living and breathing under his shadow, not to be for servants, and handmaids, as complained that Queen Hester to Ah●suerus, for than they had not been so cruel, but to be destroyed after many miserable and monstruous torments, with bloody Sword of murdering minds, that should have licked us up, and drunk our blood, till they had vomited again for fullness with the same. And from all this thine own self 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 bloody Spaniards, and the massacring French, and of the Hellish Gunpowder, English Traitors, towards this our Island of Great Britain, 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 Sovereign, whom thou hast set up amongst us, and over us, to our unspeakable comfort ten thousand ways. Some or other heard of those spiritual wickednesses, and infernal machinations; of those Jesuitical murderous, wicked plots and devices, and were instruments of wisdom, counsel, and service to prevent them. Blessed Lord, we thank 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 mercy's sake, and let the soul of our Sovereign be still dear unto thee; writ him (dear Father) in the palms of thy hands, and regard him ever as the apple of thine eye: Continue thy Gospel to his Kingdoms, and the light of thy countenance still in o●r days, blessed for ever and ever for what is past. There are many devices in a man's heart: nevertheless, the counsel of the Lord that shall stand. Prov. 19.21. O love the Lord all ye his Saints: for the Lord preserveth the faithful, 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. The King's 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 do justice and judgement is more acceptable to the Lord than Sacrifice. A wise King scattereth the wicked, and bringeth the wheel over them: Take away the dross from the silver, and there shall come forth a vessel for the Finer: Take away the wicked from before the King, and his Throne shall be established in righteousness, 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 careful Executor of it, who knoweth not? Heathen Aristotle could say, Nec Hesperus, nec Lucifer formofier justitia, that no star is so beautiful in the Sky, as Justice on the Earth. men's wisdom may make them reverenced, and their power may make them feared, but justice, justice is that which winneth men's hearts, and maketh them beloved, and the more faithful and painful 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 Kingdom, in the praise whereof, much more than I have already written might be said, as not a little against idle, superfluous, and hurtful Laws, against obscure and deceitful 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 Council of this Kingdom, men of learning, wisdom and godliness, into whose hands, the faithful disposing and ordering those weighty affairs and concernments are put: Read Sir John Fortescus, Knight, and Chancellor of England, his commendable Book, de laudibus legum Angliae: and Sir Edward Coke Chief 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 PHYSIC.  
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 somewhat of that faculty and profession of Physic, honourable for the use and necessity thereof amongst men: But for as much as I have been a mere 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 myself 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 speak a word or two of that profession. 1 The Wise man tells 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 cometh 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 over all the earth, Eccles. 38. But this is to be understood of Archigenists, or principal chief Physicians, such as are learned and skilful in their profession, and not of those (Medici circum-feranti) Physicians that go above the Country keep Fairs, haunt Markets and public meetings, and so become jugglers of men's purses, if not Empirics and made practisers upon their persons: I shall not conceal a mystery which these men have attained unto in their faculty, which is this; that whereas most men themselves of all other professions, do commonly (as we say) pay for their learning; these men by reason of their preproperous practice, do make others pay very deny sometimes for experiment sake only, 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 Physic, 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 foul 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 Physicians, 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: Physic is twofold, removing the disease, and promoving and furthering health. And therefore five manner of persons (which more hurt men's bodies then the disease itself, 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 profess Physic more for covetousness, and for lucre sak●● then by any persuasion or testimony of a good conscience. 3 Those that are malicious. 4 Those that are unadvised young practisers. 5 Those that are ignorant and unskilful. 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 Physic should be profound sad discreet, etc. 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 Shipwreck, and loss of conscience, in a young Lawyer, a decrease or waning 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 Philosophy) under seven years' study there, and he may not be Doctor of Physic under seven years more in the study of Physic. And let this suffice to be s●id at this time of the faculty and Science of Physic, a profession I confess, that is altogether out of the Sphere of my Theory; and out of the Verge of my activity and practice.   

SECT. iv Of the Science of THEOLOGY.  
BUt finding my soul in greater need of Physic, than my body; I shall pass by the other Schools, and read my last Lecture in Divinity. Remember now thy Creator in the days of thy youth, while the evil days 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 find out acceptable words and that which was written, was upright, even words of truth. The words of the wise are as the goads, and as nails fastened by the Masters of Assemblies, which are given from one Shepherd. And further by these my son, be admonished: of making many books, there is no end, and much study is a weariness to the flesh. Let us hear the conclusion of the whole matter: Fear God, and keep his Comandements: for this the whole duty of m●n. For God shall bring every work into judgement, with every secret thing, whether it be good, or whether it be evil, Eccles. 12. 8, 9, 10. etc. True Christians endeavour to go forward toward the mark of Christian perfection. But if we should return back into Egypt, or desire to live in Babylon, we should declare ourselves neither studious of perfection, nor of Christian Religion, nor careful to maintain the reputation of our Nation. How long shall we waver betwixt two Religions? If God be God, and his written Word be Truth, than 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 condemn the Apostolical Religion of Jesus Christ, professed in this Church of England. What communion (saith the Apostle, 2 Cor. 6.) hath light with darkness? what concord hath Christ with Beli●l? what agreement hath the Temple of God with Idols? As many therefore as believe that the Papists walk in darkness, and follow Antichrist, living in idolatry ●nd infidelity, wound their consciences, if they grant any toleration, or consent to it. The test trust needs run into the same danger, unless they can answer the reasons, brought to prove the Pope Antichrist, and Papists to be false worshippers of God, or else plain 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 himself teacheth us, Galat. 1. But the Papists preach the Pope, and his decretaline doctrine, which is both besides and contrary to the Gospel 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 retain 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 Canonical, 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 only 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 blind guides. But touching faith, and assurance of our salvation, we Protestants with a joint consent hold this Doctrine; that, True faith is a knowledge, firm and certain, 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 minds, and sealed in our hearts, by the Holy Ghost. This is Eternal life to know thee to be the only very God, and whom thou hast sent Jesus Christ, John 17.3. Again, which mystery 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 mystery of God, even the Father of Christ. And 2 John 3.14. And we know that we are translated etc. 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 joineth faith and knowledge, saying; And we believe and know, that thou art That Christ the Son of the living God. For he yieldeth 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, etc. excluding doubting. I am persuaded that neither death, nor life, etc. 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 God's promises, is so sure, that it cannot be deceived: as it is plain, Rom. 5.5. The persuasion 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 aught 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 fail, but be most infallibly true. That we shall also persevere in the favour of God, and so consequently, that we are predestinated to eternal life; the Apostle doth most plainly prove in this Chapter: wherefore by the Spirit of Adoption, and the effects of God's grace agreeable, we may have certain knowledge, that we shall inherit God's Kingdom; 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 own strength, or worthiness, but depend wholly upon the truth of God's promises. Moreover mark the Commandment of the Apostle to the, Cor. Prove yourselves, whether you are in faith, examine yourselves, 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. etc. The Prophet Nathan said to David, 1 Sam. 12. Thy sin is done away. And our Saviour Christ said, Son be of good cheer, thy sins are forgiven thee, Mat. 9 And thy faith hath made thee whole, hath, hath, not shall, shall, it is done, doubt not, etc. Therefore, we justly conclude, out of the stable Word of God, That faith is a knowledge firm and certain. But Popery doth cross this plain truth, That knowledge ought to go with faith. There is nothing more hateful in that Kingdom of darkness, than to hear 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 ask 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 fit for a horse, or baalam's Ass, than for a man: surely most ill beseeming a Cardinal, but that; error will often be most gross. Yet he stayeth not here but again, in the same Epistle, answering to this Objection. What if the Church command contrary to Christ, whom must we obey? with as great grossness, he saith again, Ab hoc est omnium praesumptionum initium, etc. This is the beginning of all presumption, when particular men think their own judgement, to be more agreeable to God's Comandements, than the judgement of the Universal Church. Whereby you see, that he utterly disliketh the people should any way seek 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 self same darkness doth Doctor Smith (and other of their Catholic teachers) again deliver in one of his Books, where he saith, That albeit a man do by the commandment 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, etc. Sir Thomas Moor, 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 Commandment of our Saviour Christ, John 5. Search the Scriptures; and to that notable example of the men of Berea, so commended, and liked by the Holy Ghost, that believed not even Saint Paul himself, without trial, 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 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 God's 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 blind zeal of the Papists; so it doth commend 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, joined 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 withal it condemneth the arrogancy, and overboldness of others, that have a zeal of God, but not according to knowledge, Rom. 10.2. That boast much of the spirit; but can they show the fruits thereof in their words, and actions? If we live in the spirit, let us also walk in the spirit. Let us not be desirous of vain glory, provoking one another. The Apostle telleth us, The fruit of the Spirit is love, joy, peace, long suffering, gentleness, goodness, faith, meekness, temperance: against such there is no law. Galat. 5.22, 23.  
Moreover the Papists are more blind in their belief; than they are grossly idolatrous, in their worship and service of God. It shall be worth our time and pains to consider the worshipping of Images, whether it be lawful 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 plain Commandment. Thou shalt not make any graven image, etc. 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 works 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 fear of God, what man's 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) laymen's books, and stand in very good 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 Jeremy in Zeal of Spirit detesteth such books, and refuseth to be put in mind of God, by any such deceitful means. For the Stock (saith he) is a doctrine of vanity, yea, they are vanity, and the work of errors, and in the time of their visitation, they shall perish Jer. 10. The Prophet Habakuk again saith, That the image is a teacher of lies, though he that made it, trust in it, etc. Habak 2.18. Shall then the Book full of lies, vanities and error, 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, poor people have been brought by these painted and carved books? How many hearts lament their folly, and how many tongues to the praise of God's 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 mind of any thing which the Lord had taught them, or the people of any thing which 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 practice, what means ought now to be, to put us in mind of God, and heavenly things, chief his word. The Lord himself saith, Ye saw no Image, but heard a voice only: therefore make no Image. And again, You saw that I spoke to you from heaven, therefore you shall make no Gods of gold, nor silver, Deut. 4. As if he should have said, my practice in speaking to you by voice, & not by image, should teach you, that by my Word, and not by Image; I am to be remembered. And it is a notable place in Esay, That when the Word shall take place with his, than they shall abhor images. Isai. 30.21. Now hereupon it followeth, that we ought to serve the Lord, according to that Rule, which himself hath laid down, and prescribed only. You shall not do every man what seemeth good in his own eyes, for in vain do men worship me with traditions of men, saith the Lord. Deut. 12. Moses did nothing in building the material Tabernacle, beside that was commanded, and shown 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 Romans had this reason with them, that it was better for them to be quite without Christ, than to worship him, and 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 himself comandeth. And a Christian mind doth not find a sure stay, but when it heareth, Hoc dicit Dominus, Thus saith the Lord If Saul break the course that God doth appoint, and of himself 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 counsel of Solomon, and look to our feet when we enter into the house of God, being more ready to hear, then to offer the sacrifice of fools, Eccles. 4. Read Babington upon the second Commandment. 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 falsehood and heresy, 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 Relics of superstition, never prospered. The mingled Religion of the Samaritans to the ancient Jews was most odious. Emanuel Commenus that linked himself with the Turk, and canceled the curses publicly 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 Spain 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 darkness of Popery; The Lord which doth continue his mercy unto us, and the liberty and light of the Gospel 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 fatal end of Sennacherib, King of Assyria, who sent such a reviling Message by Rabshakch, unto Hezekiah King of Judah, should be a warning unto all proud spirits, and vain boasters of their Arm of flesh, 1 King. 18. and 19 Chapters. Thus having finished this Treatise, which I composed in fourteen days, (I 〈◊〉 on the whole discourse; for I have laid a side two or three sheets of the Original Copy, 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 Work itself And I hope by this modest, and humble profession of my piety, and good intentions to the Republic, aut laudatus ero, aut excusatus, I shall either be approved, or excused: and by thy candid, and impartial judgement 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 deem it far more unseemly, and indigne to lose praise, than praiseworthy to attain 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 only now in the last place clear an Objection, and so conclude. It may be objected thus, What have young heads, novices in Religion, Learning, and Knowledge to do, 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 peep forth among the press of Wits, that justle abroad by whole Troops and Bands, like so many Armed Soldiers fit for Rencontre, in this understanding, eagle-eyed, 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 since, I have been resident for the most part in London, and a Student in the Municipal or Common Laws of the Realm, and some knowledge I have gained in Travel. Secondly, I have met with great oppositions and contradictions of the Religion which I profess, 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 myself 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 God's Word, and for my obedience thereunto: and likewise for maintaining the honour, the Wisdom and Justice of the proceed of the High-Court of Parliament, against the malice and force of Ignorance and blind Zeal, against the rash opinions of unsettled vain-heads, and against the intoxicating poisonous breath of malevolent Tongues: This, I had for my pains; I was counted and esteemed of, as a , a Puritan, a Brownist, an Ignoranius; if not, a Separatist, a Schismatic, an Heretic, and one that had the spirit of giddiness. These things (I say) were strong motives unto me, to make this Apologetical 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 faithful and true discharge of my conscience. For where God hath given a mind, a will, (and in some measure) abilities; there ought not to be an unprofitable doing nothing: But the Talents of Grace, according to our Saviour's precept, are to be well employed; 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 Talon to the Common Gazophilacy, or Treasury of Religion, I deem it meet to cast this Mite into my Spiritual mother's 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 Errors, Schisms, and Heresies: yet as a Passenger, being on shipboard, I may put forth a hand, to help take in Sails, when this great Vessel is either in danger of running a ground, upon the quicksands of profaneness: or of being bruised by clashing against the Rock of Popery, and Superstitions But I know that our Saviour Jesus Christ, our only Mediator, our merciful Redeemer, Head and Governor, is both able to keep, and he will preserve his Church, the pillar and ground of Truth, from a final 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 ruin, 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 Eternal God, our heavenly Father, graciously hear us, that those evils, which the craft, and subtlety of the devil or man worketh against us, be brought to nought, and by the providence of thy goodness, they may be dispersed, that we thy servants being hurt by no persecutions, may evermore give thanks unto thee, in thy holy Church, Through Jesus Christ, our Lord. I will conclude with the usual prayer of Martin Luther. Confirm, O God, in us that thou hast wrought, and perfect the work, that thou hast begun in us, to thy glory, So be it. Now, unto God alone, who in his own Substance, is Original in, and by himself, the very Essence of all natural created existences, and beings; and the Author 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.   
FINIS.