1 RIght Honourable, and most renowmed wor­thies of the Lord,and of the Lords Annointed (our gracious and dread Soueraigne King James) I am the bolder to present these my few Obseruations following to your most Honourable and Christian consideration, be­cause his most excellent Maiestie in his late gracious Speech vnto you in your Vpper House on March the six & twentieth last past, hath plainely in Princely and Christian manner testi­fied, the publike good of this his Kingdome to be so precious vnto him, that no priuate person whatsoeuer (were he neuer so deare vnto him) should be so respected by him by many degrees, as the publike good, not onely of the whole Com­mon wealth, but euen of any particular Corporation that is a Member of it. For by this his most Princely care of the Common wealth, we cannot but in all dutie assure our selues of his like most Christian regard of, and affection vnto the Church of God: both generally within these his Maiesties Dominions, and also as the same is particularly distributed in­to particular Congregations in euerie Shiere, and Citie, and Towne. And as his Maiestie in his said Speech speaketh of the gouernement of the Common wealth by comparison there­of with his Coppices, so if it shall please him to take a vew [Page 2]of the Churches, wherein some haue perswaded him esse om­nia bene, I doubt not, but that he shall finde the same in the like state that he found his Coppices, and by his Coppices the Common wealth. As therefore by your helpe he hath recei­ued further light then before he had, touching the corrupti­ons of the Common wealth, so I doe humbly craue your most Honourable and Christian ayd for his Royall informa­tion of the state and corruptions of the Church with their causes, that here I present to your most Christian Senate, and by other that your own Christian wisedomes can better shew then any one so simple as I am.

2 May it therefore please your Honourable Court to consi­der, The free passage of the Gospel. first and principally the free passage and preaching of the Gospel without such heauie burthens as for a long time haue beene imposed vpon the Ministers thereof; the which not­withstanding may as well be spared without preiudice to any saue onely to the Episcopall Courts, as the paring of a mans nayles. Mat. 6.33 Mat. 22.38 Luke 1.75 Tit. 2.12 1 Tim. 2.2 We are commanded, first to seeke the Kingdome of God. And the first and the great Commandement is the loue of God. There can be no righteousnesse towards man, without holinesse and godlinesse towards God: and both these are the grounds of a quiet and peaceable life. This one thing is needfull: Luk. 10.41 the which he that chooseth, chooseth the good part, which shall not be taken away.

3 Secondly, That the Ministers silenced by reason of the before intimated vnnecessarie burdens, Ministers silenced to be well considered. be well considered, in respect of the innocencie, and integritie of their life in all things: the matters of subscription and conformitie only ex­cepted: as also in respect of their great paines and diligence in their Ministerie: and of the fruites thereof apparant vnto all men in their seuerall charges. They haue beene indeed and daily are charged with disloyaltie, Ezra 4.15 Ester 3.8 Acts 24.16 as the Iewes sometimes were: yet they may truly with Paul say they endeauour them­selues to haue a cleare conscience towards God and towards men. And all that they doe in not subscribing and conforming they doe onely of conscience towards God, and may therefore vse [Page 3]the same protestation that the Reubenites, Gadites, Iosh. 22.22 and halfe Tribe of Manasses vsed: yea they haue also manifested the same and made it fully knowne by their Doctrine, 2 Tim. [...].10 manner of liuing, purpose, faith, long suffering, patience, persecution (by the Prelates) and other afflictions. Some likewise being as well borne, as most of their Aduersaries, and hauing in their youth refused great Temporalties offered, if they would haue diuerted their Studies to the Law, haue now submitted themselues to want and pouertie in their age, when they haue most need of plentie. And in all that they doe in the promises, they plead conscience farre otherwise then Papists that haue alwaies shewed themselues most rebellious and traiterous.

4 Those that are contumeliously called Puritans are the best Protestants, Puritans the best Protestants in respect of the greater opposition betwixt them and their assertions, and betwixt the Papists and their asserti­ons, and also of the greater hatred of Papists against them, then against the common Protestants. And as for the Mini­sters silenced for not subscribing and conforming; they are as good Subiects as any his Maiestie hath: yea they doe not subscribe and conforme, euen in loyaltie and of conscience towards his Maiestie: as also in feare of Gods displeasure as well against his Maiestie, as against themselues; the sinnes of Subiects prouoking Gods displeasure against Princes as well as against themselues: as it is plentifully shewed by Doctor Hall in his Sermon vpon 1 Sam. 12.24, 25. 1 Sam. 12.14, 15, 24, 25. Prou. 28.2 Isa 3.1 preached on the 24 of March, 1613. The same is also further euident by other Scriptures, as likewise by many examples of diuers that in matters apparantly of no great moment hauing conformed themselues to the commandement of their Princes haue pro­uoked the Lords wrath against such Princes themselues. To omit that of Doeg, 1 Sam. 22.18. 2 Chro. 24 21. 2 Sam. 11.15. and that of some to Ioash (as being in deed in great matters) worthy of most due consideration, is both the first obedience of Ioah against Vriah before he knew the reason of Dauids commandement, in respect of the manifold euill consequences thereof: and also his second obedience af­terward [Page 4]in numbring of the people, 2 Sam. 24 in respect of the great Plague that followed.

Obiections 5 If the smalnesse of the things imposed be obiected, First, This is but a meere petitio principi [...], Mat. 23.23 it hauing beene often plen­tifully proued otherwise. Secondly, As small duties are as well to be performed as great, so small sinnes are as well to be refrained as great: the rather because as God blessed with good successe Mordecai in not bowing to Haman vpon the Kings command, Est. 3.3, 4 the doing whereof seemeth a small matter, and such as might haue admitted a good excuse, so he dealt seuerely with Vzza for an act in shew of small account. 2 Sam. 6.4 It is sometime better loyaltie not to yeald then to yeald obedience to the command of Princes, though good and religious: as appeareth by the example of Ioah before mentioned, 2 Sam. 18.3 and by them that would not suffer Dauid to goe out with them to battell against Absolom, Cap. 21.17 and by the answer of other vnto him after a great danger: Especially by them that would not obey Saul's commandement for putting Ionathan to death, 1 Sam. 14.44. euen be­fore Saul had euer bewraied so great wickednesse as after­ward he did, 1 Sam. 22.17. as well as they that afterward refused his like command for killing the Lords Priests. If any shall obiect such examples to disgrace our Christian King, as making him like to Saul: Theodor. Hist. Eccl. L. 2. C. 16. he may well be answered, as Liberius sometime a good Bishop of Rome (now the Seat of Antichrist) answered a flattering Courtier Eusebius, that charged the said Liberius for alleadging the example of the three Children in Daniel to purge himselfe of singularitie in defending boldly Athan­asius against the Emperour Constantius, and many Bishops, that he compared the said Emperour to Nebuchadnezzer: No said Liberius: But thou without reason dost condemne a man that hath not beene brought into Iudgement. Euen so (I say) may all such Flatterers and pickthankes be answered, that snatch at euerie aduantage against such as plead for the Innocent, whereby to bring them into displeasure with their Soue­raignes: Neither also can it be iustly charged to be sediti­ously spoken to the encouragement of other (Papists or [Page 5]Atheists) not to obey iust and lawfull commands: Foras­much as by many Bookes, to subscribe and conforme are shewed not to be lawfull by diuers arguments not answered, nor answerable: and also because the parties not subscribing and conforming doe in all other things shew all alleageance, and teach all other so to doe whereas the contrarie is daily seene in Papists and Atheists as they dare, and haue any op­portunitie and meanes according to their mindes. Do not also the parties pleaded for submit themselues to suffer any thing for their not subscribing and conforming? That of Sa­muel, Obedience is better then sacrifice, 1 Sam. 15.22. is spoken of obedience to God, and not of obedience vnto men, as the Text plain­ly sheweth; and it being sayd to the king himselfe, euen to Saul, for his transgressing the expresse commandement of God, and not for transgressing any commandement of man. For he being the king was not subiect to any man.

6 The premises are the more to be respected in regard of the tendernesse of conscience, The tender­nesse of con­science. apparant by Dauids heart smiting him for cutting only of a Lap of Saul's garment: and by the great griefe of Iohn Hus in remembrance of his finenesse in apparell whiles he was young, and of his playing at Chesse; 1 Sam. 24 6 Acts and Mon. prin­ted 1596. p. 580. Gen. 42.2 [...] and also by the accusation of the consciences of the brethren of Ioseph, for things done against Ioseph, long after the doing of them. (Oh that the Prelats would seriously consider this in time towards their brethren:) yea, also because to op­presse the conscience (being well considered) is worse then the demand of Nahash the Ammonite for thrusting out all the right eyes of the Inhabitants of Iabesh Gilead. 1 Sam. 11.2 For if the con­science be wounded, the whole mind is blinded: And if Mi­nisters be blinde, how shall they giue light to their people: If the light that is in them be darkenesse, Matt. 6.23. how great is their darke­nesse? And if Ministers be so wounded in their consciences that themselues haue no comfort; Pro. 18.14. (for a wounded spirit who can beare?) how can they comfort other? Oh that his excellent Maiestie in the Spirit of the Lord would be pleased and moued to relieue such Ministers vpon consideration [Page 6]hereof, as Saul in the same spirit was moued to relieue Iabesh Gilead. 1 Sam. 11.6

7 That fayling sometime in greater matters is not sufficient to proue smaller things not to be refrained of conscience, A good conscience may fayle in greater matters and yet stick at small. appeareth by David, who notwithstanding he were in his minde troubled for that small matter before mentioned, yet afterward many wayes sinned most grieuously against Ʋriah, both in his adulterie and also afterward. The greater also and heauier the burden of other sinnes is, the more such as so feele the same haue neede to take heed of increasing their burden by any other thing: 1 Thess. 5.22. yea, to abstaine from all appearance of euill. They also that do obiect the former do most offend in greater matters themselues: as against Gods Word, so also against the Lawes of the Land: vsing all meanes daily to hin­der the proceeding of the Law against themselues: and deny­ing the benefit of the Law vnto others: thereby bewraying that themselues would rule and raigne as Lords and Kings, subiect to no Law, and seeking to haue all other subiect to themselues: like to that king that Daniel said should do ac­cording to his owne will. Dan. 11.36.

8 Neyther also do the Ministers molested, plead conscience in respect of themselues only, Ministers refraine conformitie in consci­ence to their Rulers. but also in respect of their Rulers, and molesters, and that because to molest such is a thing more dangerous, then to be molested. In such things it is worse to be agents then patients: Though Dauid at the first would not be disswaded from numbring the people, yet how wofully and dolefully afterward did he cry out, as a child beaten laying it wholly vpon himselfe, 2. Sam. 24.10.17. without impu­tation thereof to any other: Oh that such Rulers of their brethren would not be deceiued herein. That which seemeth now a small thing, may herafter be great and heauie. A Gnat is but a small thing: a flea lesse: yet eyther of both doth trouble the greatest as well as the least; the highest as well as the lowest. Great persons haue great meanes for solacing themselues; but alas who (as I sayd before) can beare a woun­ded spirit? Pro. 18.14. spirit?

9 I doe further in all humilitie beseech your most Honora­ble Senate, The inno­cencie of Ministers to be tryed euen by the Lawes of the Land. that the innocencie of the Ministers before men­tioned may be tryed, not only by the Word of God; but also by the Lawes of the Land: and that the learned Iudges and other Lawyers may freely and at large argue their cause be­fore his Maiestie and your Honorable Court, being by an oath of the Lord first charged vpon their alleageance, tru­ly, plainly, and fully to deliuer their iudgements touching the Lawes of the Land in that behalfe: as also by his excellent Maiestie being enboldned so to speake without feare of any danger to themselues by such speaking, eyther for the pre­sent, or for the time to come.

10 If his Maiesties Prerogatiue Royall shall be obiected for iustifying of all his Officers in their proceedings against such Ministers, may it please his Maiestie to consider, The Prero­gatiue Royall. not only what he may do by humane Iustice as he is a Prince, but also what he may doe and must do by the Word of the King of Kings, and as himselfe is subiect to that Word, and is a Chri­stian, and in Christ a spirituall King, and heyre of a king­dome euerlasting in Heauē: thereby hauing greater priuiledges and prerogatiues, then as according to flesh and blood, hee is Royally descended, and an earthly King of many Domi­nions: This I could largely demonstrate, but that I would also haue other matters to be considered.

11 The indignities done to the foresayd Ministers are great and greiuous. First, their often callings to diuers Courts, The indig­nities done to Mini­sters. as well farre of as neere at hand: at all tymes and seasons of the yeare: whether they be young or old, strong or weake, of good abilitie to beare the charges of such iournies, or poore and in want: Secondly, the restreynt of their ministerie; Thirdly, Depriuation of their liuings in their old age, when they haue most need of maintenance: hauing especially liued plentifully all their dayes before: and then also hauing greater charges: and hauing before beene distributers to other, then forced with griefe of heart to take reliefe of other: hauing before giuen the Bread of Life to other: and [Page 8]in old age wanting themselues bread for this life: and not being able to giue their children such education as whereby to fit them for Church or Common wealth: neyther ha­uing wherewith to preferre their children in mariage: how well soeuer borne, educated, or qualified. A thing whereby the miserable state of the Israelites is sometyme amplified. viz. Psal. 78.63 Iob 30.26.31. Psa. 137.2. that their maides were not giuen in mariage. By all which they that before haue beene meanes to make many glad, are now themselues made to weepe, and (as it were) to hang vp their harps, &c. and euen when they looked for good, then to haue euill come vpon them: and when they looked for light, then to haue darkenesse: Iere. 8.15. and 14.19. and when they looked for peace, then to haue no good: and for a tyme of health, then to haue trouble. Hereto also may be referred the dolefull complaint of Ierusalem, My Priests and my Elders perished in the citie, whiles they sought for meat to refresh their soules. Lament. 1.19. Is not this the more, because it is not by any siege of foreine enimies, but by the rigour of them that professe themselues freinds, pillers, and chiefe Pa­trons of the Church?

12 To the premises may be added, that, that which the dead gaue vnto such Ministers in their godly deuotion, hath beene restreyned from them by their aduersaries, contrary to that of Tullie against Antonie Philippi the 2. and of Ʋlpianus a Ciuill Lawyer in his description of a Testament Tit. 20. So are such Ministers made more vile then notorious malefactors in common gaoles, that without any contradiction enioy what­soeuer is giuen vnto them by the last Will and Testament of any deceased.

13 By the foresayd indignities against such Ministers, and by supply of their places with men eyther altogether vnsuffi­cient, The effects of indigni­ties done to Ministers. or nothing so sufficient as they that were depriued, God himselfe is shortened of many excellent duties before performed in such places, and highly dishonored by many great sinnes and outrages before restreyned: and that publike­ly and on those dayes that should be most religiously sancti­fied, no man saying to any that do so dishonor the Lord, why do ye so?

14 If his Maiestie be informed that the Ministers before men­tioned are now as plentifully prouided for, His Maie­stie falsly informed of silenced Ministers sufficient mainte­nance. as when they enioyed their places, this might be easily and plentifully answered if this place permitted the same; and too lamen­table experience teacheth the contrarie. Howsoeuer also at the first some perhaps were somewhat regarded, yet as light burdens farre caryed are heauie; so by that charge long con­tinued men are wearied. Are not diuers also gathered to their fathers, that whiles they liued were bountifull? Are not also the states of men changeable, and their mindes mu­table? And what comfort is in such vncerteynties? Lastly this obiection seemeth to be of such as neuer thinke any thing enough for themselues, but euery thing too much for other.

15 Besides all the premises, the foresayd Ministers are greatly iniuryed in their names, which are better then great riches, Ministers wronged in their names. &c. and that not only by most reprochefull and contumelious words cast vpon them euery where priuatly and in Episcopall Courts publikely, but also by most false, wicked, and vniust termes in their sentences of suspension, excommunication, Prou. 22.1. Eccles. 7.2 depriuation, and degradation remayning vpon publike Re­cord for all posteritie, and to the great preiudice of the posteritie of such Ministers: the rather because such senten­ces are begun after the Romane, and Papall manner, In Dei nomine, Amen. And this indignitie touching the names of such Ministers, is yet the greater, because of the disgracefull termes giuen vnto them in the preface to the new translation of the English Bibles prefixed before the sayd Bibles, and therefore to be read by euerie one that hath or shall haue the said Bibles: by all the which meanes, all other doe the more contumeliously vse them, Swaggerers, Blasphemers, con­temners of the Word, Drunkards, &c.

16 None go in more per­sonall dan­ger.Moreouer, none go in more personall danger of bodily hurt then such Ministers. No not the most vile persons that are, because all see authoritie so bent against them: yea more against such, then against Recusant Papists, Blasphemers, [Page 10]Drunkards, 1 Cor. 15.31. Lam. 4.9. &c. So that such Ministers may truly say, They dye daily: as also complaine with the Prophet that they that are slaine by the Sword, are better then they, that dye so daily, and by so many meanes. These afflictions of such Ministers are also the heauier, in respect of the ioy and gaine of the Papists and other Sonnes of Belial in that behalfe.

17 Yea, all the premises are the more worthy the graue and wise consideration of your High Court of Parliament, be­cause if the Lord threatened them that with their lyes made the hearts of the righteous sad, Ezek. 13.22. whom he had not made sad, how heinous is it to make the hearts of them sad, whom the Lord hath not onely not made sad, but whom he hath also vsed as Instruments for much ioy and comfort in the Lord to many other?

18 Do not the former iniuries also of 0536 0203 V 2 such Ministers redound to many other that make conscience of their wayes, The wrongs of Mini­sters re­dound to other. who are the more reproached with Puritanisme? Euerie one almost that refraineth from euill maketh himselfe a prey, and so both the name of Puritans, and also puritie it selfe is in detestation. Yea, by the former seueritie against such Ministers for not conforming, Religion it selfe is euerie where in the more contempt, If. 59.16. Mark. 7.12. and by mens traditions the Word of God is made of none effect: and all swearing, profaning of the Lords day, whoring, and drunkennesse, &c. doe the more abound: and pride is to many as a Chaine, and violence couereth them as a Robe. Ps. 73 6

19 How also haue Poperie and Papists, both Iesuites & other Priests, The en­crease of Poperie by the premi­ses. with their Disciples encreased by the late and long re­straint of preaching the Word? Yea how hath it encreased in all places (oh that I could except the Court it selfe) so likewise in all States? Amongst the Common people: in the Gentry: in the Nobilitie? Yea are not some of the greatest Nobilitie deepely dyed therewith? And whatsoeuer profes­sion or shew they make by going to Church, &c. Doe they not smell rankly thereof? Oh it is well if they doe not: euen well for all, but especially for the Throne of Royall Maiestie: Yea are not some of the Nobilitie, or their Heires [Page 11]Apparant, of that stampe, that descended of Religious and Protestant Parents; some also, and diuers that haue lately been Nobilitati? Yea how doe the foresaid Iesuites and Se­minaries, and otherlike Priests euerie where swarme, and walke their Circuits, with the great walker and Peripatecian euen the Compasser of the Earth Satan, to deceiue, seduce, Iob 1.7. and make Proselytes to Rome, Mat. 23.13 and two-fold more the Children of the Deuil then themselues? Yea herein some Peripatecian Iesu­ites haue beene thought to haue had some Ladyes for their Curates. I will not say that such Iesuites haue beene, or are Vicars to such Ladyes husbands: But whether they haue their deputations vnder such Husbands Hands and Seales, that I leaue to such Husbands themselues to enquire. I haue no Commission so to doe.

20 In consideration of the former encrease of Poperie and Papists, it is the more high time for the Gospel to be inlarged, and the Ministers thereof to be incouraged. So much the more, because the state of the Ministerie is yet verie weake, verie lamentable: both in respect of ignorant Ministers, and also because such as are able to teach, are some exceeding lazie and idle, and some for their life and conuersation verie scan­dalous. Many Congregations likewise that haue such Mini­sters are rather content with them, then desirous of better; neither so only, but by the meanes of such Ministers, they are altogether carelesse of the meanes of their Saluation, not knowing what things do belong to their peace, and therefore well content to sit still in darkenesse and in the shadow of death, Luke 1.7 [...] as being ignorant of their danger thereby. So also they are apt to be drawne both into any Errour, and likewise into Rebellion against his Maiestie, against his Posteritie, and the whole Land. Though therefore there were twise as many able & good Ministers, as there are, yet all were litle enough.

21 For all the foresaid causes, both euerie one of the former Ministers, and also all Congregations in the former miserable condition, and euerie Member of the same, may say to your most Honourable High Court of Parliament, as Job said to [Page 12]his Friends, Iob 19.21. Have pittie vpon vs, haue pittie vpon vs, oh ye our Honourable, and Worthy, and Christian Friends, for the Hand of God hath touched vs, in suffering our Ministers to be taken from vs, or withholding such from vs as we haue great need of. Ps. 69.20. Reproach hath broken our Hearts; we are full of heauinesse. We looked for some to haue had pittie on vs, but there was none. We are exceedingly filled with contempt. Ps. 123.3, 4 Our Soule is exceedingly filled with the scorn­ing of those that are at ease: with the contempt of the proud. Yea, God hath deliuered vs to the vniust: Iob 16.11. euen to them that are vniust by the Law of God and man. Act 20.26. Iob 30.28. Our Soules are starued by keeping backe our Spirituall food, We goe mourning without the Sunne: by meanes whereof, we stand vp in the Congregation, as it were in the middest of your most Honourable Assembly, and cry vnto you for helpe and reliefe. Lam. 4.4. The Tongue also of the sucking Children (new borne in Christ) cleaueth to the Roofe of their Mouth for (Spirituall) thirst. Our (such) young Children aske Bread (for their Soules) and there is no man (in many places) that breaketh it vnto them, yea many are readie daily to take it from them. Lam. 1.16. For these things we weepe: our Eyes, our Eyes, runne downe with water: because the comforters that should refresh our soules are farre from vs: Our children are desolate, because our enimies (of our saluation) do preuayle. Therefore also as in this respect, many of vs may thus present our dolefull sup­plication generally to your most Honorable Senat, so why may wee not euery one with the woman of Samaria, in this our Famine of the Word cry out to his most excellent Maie­stie and say, 2 Kings 6.26. Iudg. 18.24. Helpe my Lord oh King? If Michah made such a wofull out-cry vnto the Children of Dan, as though he had lost all that he had, because they had taken away his Jdols, and Idolatrous Priests, oh how much more may we cry out against such as haue taken away our faithfull Pastors, or that will not set such ouer vs, and say, What haue we else? For (alas) what haue we, if we haue none to breake the Bread of Life vnto vs?

22 As I doe most humbly beseech his excellent Maiestie prin­cipally, so secondly, I doe in all due submission intreat your [Page 13]Religious Assembly to take no offence at this my mournefull complaint in the person of all other, sith a chiefe Piller and Patron of the present Hierarchy (Hadrianus Sarauia) hath written, Praestaret nullos in Ecclesia esse Episcopos, In prolog. de triplici Episcopo. quam pro Epis­copis habere lupos: such as most Ministers with vs in these daies are, partly in respect of their ignorance, partly in respect of their idlenesse: partly in respect of their extreame auarice, al­wayes crying, Giue, giue, and neuer saying, It is enough: Pro. 30.15 and partly in respect of their pride, intemperance, luxurie, and other their inordinate, loose, and lasciuious conuersation. And with these things, it is not vnworthy your wisedomes to consider a little the state of the Vniuersities; as being the Se­minaries of the Ministerie. First, In that by subscription vr­ged to all sorts in taking degrees, and euen to young ones that know not whereto they doe subscribe, neither are able to iudge of the matters, as also that neuer are like to enter into the Ministerie, many of great hope are discouraged, and doe rather leaue their present preferments, and betake themselues to some other state of life in the Countrey, then they will so burthen their consciences. Secondly, In regard of the con­tempt that all sober well minded and well disposed young Students are in: of what towardnesse soeuer and hope they be for Learning: yea how learned soeuer alreadie. Thirdly, In respect of the excessiue pride and brauerie of the most, though neuer so soberly brought vp before, and neuer so vn­able to maintaine the same. Fourthly, For their great excesse in drinking and tobaccoing, in chambring and wantonnesse: and in gaming, carding, and dising, and in all manner of luxu­rie, and lasciuiousnesse: yea also for their common swearing, swaggering, and almost all manner of prophannesse: hauing sometimes the Masters of the Colledges to be presidents vnto them, in some of those things.

23 To dwell a little longer vpon the effects of the former se­ueritie against Ministers, Many dis­couraged from the Ministery. and the restraint of the preaching of the Gospel, as though there were no need thereof, how many worthy men are thereby discouraged from the Ministerie? [Page 14]How many haue no vse of their gifts? How many are turned Lawyers and Phisicians? or at least are such that otherwise would haue beene Ministers? They cannot be charged to hide their gifts in a Napkin, Mat. 25.18 and 5.15. neither to put their light vnder a Bushell, for who may enter into the Church without a calling? or who may buy an Ecclesiasticall calling with the least sinne? Or who for any such calling may giue the least wound to his conscience? Rom. 3.8. Who also doe most obiect the hiding of their gifts to other? Euen such as either haue no gifts at all them­selues, or that doe neuer or seldome imploy them.

24 To proceed yet further, Great con­tention by conformitie may it please your most Honoura­ble Court to consider of the great diuision and contention made by them, that haue so much striuen and contended for subscription and conformitie, with them that only of consci­ence haue not subscribed and conformed, and that haue suffi­ciently testified their conscience in that behalfe, so as before hath beene shewed. Touching this diuision and contention, where is it not? Betwixt whom is it not? The opposition of them that haue done the former wrongs vnto such Ministers, is still such, that although they had what they would from the said Ministers (to their skin in a manner) yet still they enuie them, and as some haue accounted them as gangrens, and there­fore to be cut off, neuer hauing written such bitter things against the bloodie brood of the Papists, so some other are of the same minde, and would doe accordingly, did not the Princely grace and clemencie of his Maiestie restraine them. This their minde they daily bewray by their continuall most bitter inuectiues against them. This contention is so hot, that young striplings (in a manner) hauing gotten orders (as they speake) feare not to disgrace and contumeliously to vse graue Diuines that were Preachers of the Word before their Fa­thers were borne: and that not only publikely in Preaching, thinking they neuer preach well without railing: but also priuately in all meetings wrangling with them, and audaci­ously vpbraiding them with want of Learning, so sometime also tanting them, as if they were not worthy to hold Booke [Page 15]vnto them: and that because themselues may say any thing without controlment, but the other nothing without dan­ger.

25 The foresaid contention likewise is such that the Minister is against the People, the People against the Minister, and one of the People against another, Kinsman against Kinsman, Bro­ther against Brother, Father against Sonne, Sonne against Fa­ther, in word and practice: Husband also and Wife somtime fall out one with another, about Ministers subscribing and conforming, and not subscribing and conforming: What a rent likewise by subscription and conformitie, and by stiffe maintaining of the Hierarchy hath beene made from our whole Church by some that therefore vtterly disclaime the same, and denie it to be a true Church, &c. affirming our Mi­nisters to be no Ministers, our Sacraments no Sacraments, &c. How easily might an happie reconciliation be made by a wise and gracious reformation? Or at least how iustly might they be punished that after such a reformation, and causes of con­tention remoued, should still remaine obstinate?

26 Neither is the former contention only betwixt our selues, but also betwixt vs and other Churches, euen by our great difference from them. Est. 3.9. Some with Haman thinking it not enough to lay hands on Mordecai at home, except they doe also by word and writing strike through the sides of worthy Diuines in other Countreys. As the Papists also searched the verie Graues for the bones of the Protestants long before dead, so it were to be wished that some of our great Masters and Patrons of our Hierarchy and Ceremonies had not dis­gracefully traduced the honorable names of Caluin and Beza, and in them of diuers other, long since at rest with the Lord, and that for their Iudgements in their Bookes against the said Hierarchy and Ceremonies.

27 It is easie to be shewed, The former contention not iustly to be imputed to ministers not confor­ming, but to the vr­gers of con­formitie. by the Iudgement of our best new Writers, our owne and other, that the foresaid contentions are not to be charged vpon the foresaid Ministers, but vpon them that vrge subscription & conformitie: namely, out of Doctor [Page 16] Morton in the first part of his Catholike Apologie, Lib. 2. of the Notes of the Church, chap. 5. note 7. pag. 37. and that out of a Papist euen Cassander, a kind of Mediator betwixt Papists and Protestants, pleading for a kind of reformation of some things in the Romish Church, Lib. Consult. Articl. 7 as also of di­uers other, euen maintaining the said Hierarchy and Ceremo­nies. The same is the Iudgement of Peter Martyr, as else­where, so also in his Booke against Richard Smith de calibatu & votis, in his answer to the fourth Obiection of the said Smith for the single life and vowes of Priests. The same is the Iudgement of honorable Philip Mornaeus, lib. de Ecclesia, cap. 2. The like say many other, that affirme them to be contentious and Schismatikes, which are the occasions of such contenti­ons and Schismes, by imposing things that they ought not to impose, and that cannot be yeelded vnto with peace of con­science. And that such Ministers, as subscribe not and con­forme, cannot be iustly charged as Schismatikes, and causers of contention. Master Parker one of the said Ministers hath learnedly, soundly, and plentifully shewed and proued this in his Booke of Symbolizing Ceremonies, part. 2. cap. 9. sect. 3. pag. 116.

28 As the Lord shewed his displeasure against Abimelech for a small iniurie to Abraham ignorantly committed by Abime­lech, Euill to be feared. Gen. 20 3. 1 Sam. 15.3 2 King. 1.9 in respect that Abraham was a Prophet: and against the Amalekits for stopping the way, or withstanding the entrance of the Israelites into the earthly Canaan, and that 400 yeeres after they had so done: and against the two Captaines and their Fifties for comming only by the Kings commandement to fetch Elijah vnto the King; 2 Chr. 24.23, 24. 2 Chr. 36.16. and against Ioash King of Iuda for putting Zechariah the Sonne of Iehoiadah to death: and vpon all the Iewes for their manifold contumelies, and other great iniuries against the Prophets from time to time, so the Ministers of the Gospel being greater then the Prophets, may we not feare some great Iudgement of God against vs for all the former hard dealing against them? Mat. 23.37 Mat. 11.9. Doubtlesse we may feare the more, because God spared not good King Asa for [Page 17]imprisoning Hanani the Seer, for the word of the Lord de­liuered by him against Asa, 2. Chron. 16.7. &c. for his relying vpon the king of Syria.

29 Your most Honorable Court may likewise be pleased to remember the great earthquake that followed the vniust de­priuation of Athanasius by the first Synod of Antiochia: Socra. hist. Eccles. lib. 2. cap. 7. compared with Sozo­men Lib. 3. cap. 5. Theodor. lib. 5. C. 34 Sozomen lib. 8. C. 27 Socrat. lib. 6. cap. 17. as also the like after for the like iniurie done vnto Chrysostom. And although vpon the same he were recalled home and restored to his place, yet not long after for the like cause, being againe bannished, the Lord pleaded his cause by a very extraordina­rie hayle, and by the speedy death of the Empresse Eudoxia, who had much exasperated the Emperour Honorius against him, and finally that that is written of diuers strange acci­dents after the death and martyrdom of William Gardiner (though but a marchant) mentioned in our owne booke of Acts and Monuments. In all which, so honourable, wise, and iudicious a Court need not any admonition to take heed of such flatterers as shall say no such thing is now to be feared. For yee all know them that heretofore in like cases were wont to crye peace, peace, Iere 6.14 and 8.11 Ezek. 13.18. and to heale the Lords people with sweet words, to haue beene accounted false Prophets, as also woe was denounced against all them that did sowe pillowes to the armeholes, and that did sing a requiem to their owne soules, Amos 6.3. Psal. 10.14. putting farre away the day of the Lord: as likewise that the Lord is now the same God in iustice against the same sinnes that euer he hath beene, and the same beholder of mischiefes and wrongs, and the same reuenger of iniuries done vnto his Am­bassadors that euer he was. Yea, yee also know, that al­though the Ministers hitherto mentioned, by their aduersa­ries haue beene accounted no better then Asses, yet as the An­gell of the Lord rebuked Balaam, Balaam and his Asse. Num. 22.23. &c. for smiting his Asse when she turned first out of the waye, wherein he would haue had her to goe, and then for lying downe vnder him, so the tyme may come, when the Lord will take their cause into his hands, and rebuke their riders the more for all the blowes they haue giuen them, because euer since they haue beene [Page 18]called to the Ministerie, they haue done as good seruice to the Church as euer Balaams Asse had done vnto him. In the meane tyme they thinke they may as well complaine of the manifold blowes wherewith they haue been often smitten, as Balaams Asse hauing her mouth opened by the Lord com­playned of the stripes that Balaam had giuen her. Yea it see­meth they may the more complayne in that behalfe, because they haue neuer so crusht the foot of their riders, as Balaams Asse had crushed his foot. If they haue, it hath beene be­cause their riders haue gone that waye, for going wherein the Lord was angrie with them: or because the sayd Ministers being ridden in such a waye as where they could not turne, haue, (as it were) lyen downe, and not gone so farre as their riders would haue had them: as also because they haue smit­ten such Ministers with their staffe, and threatned to haue killed them, if they had had a sword. In all which notwith­standing they haue pleaded the sight of the Angel of the Lord standing in the waye with a sword readie drawen in his hand, which they haue more feared then the staffe or sword of their riders.

30 The wrath of God seemeth the more to be feared for the former hard dealing with such Ministers, because of the iudg­ments threatned against the Princes of Iudah for their hard dealings with their seruants. Ier. 34.16. Euen so much the more see­meth such wrath to be feared, because the Lord hath not only dignified his sayd Ministers with many great titles, and with the preaching of the best libertie, but also with the in­strumentall effecting of such libertie, Galat. 5.1. wherewith Christ hath made men free, and charged them not againe to be intangled with that yoake of bondage, that sometime God himselfe had made, much lesse with the yoake of bondage made only by men, yea, at the first by the man of sinne, and aduersarie of Christ himselfe. The chiefe Captaine feared to proceed against Paul because he was free of Rome. Acts 22.24 Is nothing then to be feared for proceeding so farre and so long against so many Ministers of the Gospel that are free of Heauen it selfe, [Page 19]and haue (as I sayd) beene the meanes to make other also free thereof? How many fearfull things also followed all the Iewes for the hard dealing of their Clergie against Ieremiah, notwithstanding the Princes of Iudah tooke his part and pleaded for him (as many Nobles of this kingdome haue done for such Ministers) as well as for other common sinnes of that tyme?

31 Not here to trouble you with repetition of that before touched, viz. which the Lord commanded both to be writ­ten, Exo. 17.14 1 Sam. 15.2 Ierem. 4.19 2 Kings 22.11. and also to be executed without any compassion against Amalek, neyther to speake of the bitter complaynt of Iere­miah in the fore-sight of iudgements comming, my bowels, my bowels, 2. Chron. 34.19.24. Amos 6.1. &c. &c. neyther also of his dolefull lamentation in that behalfe afterward in his Booke of Lamentations, nor of the teares and sackcloth of Iosiah at finding the Booke of the Lawe discouering such future euills for the transgressions thereof, and to omit the woe threatned to them that were at ease in Zion and that liued in pleasures, without remorse of the afflictions of Ioseph, as both generally wee doe now in England, and particularly many of the Prelats, not regarding eyther the heauie distresses of the Churches in France, or the hard state of the most Noble and renowned Prince, and Princes Palatine though by nature as well as by religion wee are bound vnto them, and as we loue the kingdome of Christ Iesus, ought to helpe them against their enimies least wee incurre the curse, Iudg. 5.23. Iudgements already executed. euen the bitter curse of the Angel of the Lord against Meroz, and the inhabitants thereof for the very like cause. To omit (I say) all the former things, Oh that your most Honorable, and Christian Senat would be pleased to remember and consider the manifolde iudgements of God already executed since the restreint of the Word: the arming of all the foure elements against vs: of the fire not only often on some few houses, but also on many great townes, to almost the vtter consuming of them, of the aier, by great death of manie thousands, almost in all parts of the Kingdome through the contagious pestilence from the infection therof: [Page 20]of the water by many inundations to the drowning of many whole Parishes, especially in the West country: of the winds being of a fierie and aierie complexion and efficacie, and ex­ercising their force (as before so in this) by many late tem­pests both vpon the land, and also vpon the seas to the brea­king downe of come, the scorching and casting downe of trees, the ouerthrowing of buildings, the losse of many great shipps, to the great hindrance (if not vndoing) of many marchants and other, and that according to the Lords like displeasure against most worthy King Iehoshaphat for his too much communion with Ahaziah king of Israel: 1 Kings 22 48. 2 Chron. 20.37. Zeph. 1.3. lastly of the earth with the waters, by extreame frosts, and snow to the destruction as of some men, so also of many beasts, and foules of heauen, and fish of the sea, and other waters; with all which may be considered many vnseasonable tymes in other respects, and the extreame heat of some summers, such as in some countries, men haue fallen downe starke dead, as they haue followed their cattell, and as they haue laboured in hay time, and haruest. Oh will some man say, these are old things, now past and gone, yea and forgotten also, as though they neuer had been. But alas, should they so be? Wherefore then doth the Holy Ghost remember vs of the drowning of the whole world; of Sodom and Gomorrha consumed by fire from heauen, and many other the like? Yea, of the Lords not sparing the Angels that kept not their standing, but casting them downe to hell, and binding them there with chaines, which was a thing much more ancient then all the former? And for reuiuing the memorie of those iudgements aboue mentioned, Hath not the Lord this pre­sent yeare, and these last yeares 1621 and 1622, done great things vpon the seas and vpon the Land, by the seas and o­ther waters. Oh how many marchants ships haue beene taken by the Turkish pyrats, and otherwise lost vpon the seas, to the vndoing of many thousands, and the great im­pouerishing of the whole Land? How much cattell also hath been lost in diuers quarters by great and extraordinarie [Page 21]tydes of the seas and like floods of other waters? Finally how many houses also haue by the same meanes been cleane caried away?

32 But are the premises all? Not so. For hath not the Lord in the tyme of pestilence come neere to the Court it selfe, in taking away some therewith that belonged thereunto. Hath he not cut of some great counsellers of state extraordinarily, when neyther themselues, nor any other any whit looked for any such sodayne hand of God vpon them? Hath not the Lord euer since the restreynt of the Word, whereby his owne Royall seed vpon earth should haue beene dayly propagated, restreyned his blessing from our Kings most excellent Maiestie for farther increase of his Royall posteritie? Hath he not taken away his Royall issue borne a little before, and some since his comming hither? What cause also hath the Land to mourne for the death of most Noble Prince Henrie? Much more, much more then Dauid & all Israel had so to mourne for the death of Abner as they did: 2 Sam. 3.3 [...] yea many may say Prince Henrie, Prince Henrie, would God wee had dyed for thee, Prince Henrie, Prince Henrie; Had not the Lord remembred mercie in iudgement, by leauing vs most hopefull Prince Charles, we might yet mourne for the death of Prince Henrie. The greater the graces were of the late yong Lord Harrington (as Master Stock hath noted them in his Sermon at his Fune­rall, and as many other could and can yet testifie) the greater was the losse of the whole Kingdome, by his death also: yet this was nothing to the former. May not also the death of our late Queene be reckoned amongst other iudgements? The greater Gods mercie hath beene to his Maiestie, and to the whole Land, in giuing and yet leauing such a remnant of Royall seed by her, Prince Charles at home, and most vertuous Princesse Elizabeth abroad (in many things resem­bling our late most blessed Queene Elizabeth, whose renowne will neuer die) as also in giuing so gracious and rich a seed vnto her, the greater iudgement (doubtlesse) wee may ac­count the death of Queene Anne her selfe to haue beene. [Page 22]Neither are we here altogether to forget the deadnesse of all Trades, and also the great pouertie of most sorts of People daily encreasing thereby. In respect whereof though there haue beene such a glut and plentie of Corne as hath not been knowne this many yeeres, yet the same is not to be accounted so great a mercie, because it hath beene more hard for most House-keepers to maintaine their charges then when Wheat was at a Noble a Bushell, and all other Graine of price accor­ding.

33 The former iudgements to be prin­cipally im­puted to the restraint of the Gospel.As the former Iudgements cannot be denied to be for many great sinnes, euerie where abounding; so also the re­straint of the Word, and the hard vsage of the Ministers thereof, whereby themselues and their Doctrine are in the more contempt and disgrace with all sorts of men, being a principall and maine cause of all other sins, must be acknow­ledged, to haue had a great attractiue vertue in drawing down the said Iudgements vpon vs. In all former Ages vpon which the Lord inflicted his Iudgements, there were many other sinnes prouoking the same: yet were such Iudgements chief­ly ascribed, 2 Chr. 36.16. Mat. 23.37 to the mocking of his Ministers, despising of his Word, and misusing his Prophets: and to the killing his Prophets and ston­ing them that were sent vnto them. There alwaies also haue been many great and heinous sinnes in the Land; but there were neuer so vnknowne and new sinnes, and so outragious abo­minations before, as haue beene since this master and capitall sinne of suppressing the Word, and contempt of the Mini­sters thereof. Moreouer though other sins were also before, yet who can shew so many Iudgements to haue beene in so short a time as haue beene since this mother sinne of the re­straint of the Word? A mother sinne also it may well be cal­led, in respect of many great Errours hatched thereby, that either were not broached before, or that by all sound Di­uines, Bishops, publique Diuinitie Readers in the Vniuersitie, and other were condemned. These new Errours to be still maintained by some great Prelates (euen Bishops) is the grea­ter sinne, because we haue sent some Diuines to the last Synod [Page 23]at Dort for suppressing the same. By these, how may future Ages be feared to be corrupted? And how shall such actuall and mentall sinnes be restrained? How shall all vertue and righteousnesse flourish? Pro. 14.16 and 22.3. Pro. 29.18. How shall men be prudent to hide themselues from euils to come, but by the preaching of the word? Doe not the People perish where there is no Ʋision? Though hu­maine policie and carnall wisedome, by carnall and Machiui­lian men for State matters and preuenting of euils to come, be as much magnified, & (as it were) adored, Act. 8.11. and 19.28. Rom. 8.6, 7 Ierem. 8.9. Eph. 5.17. as Simon Magus in Samaria, and Diana in Ephesus, yet all true Christians know, such wisedome to be death to men, and enmitie to God, and no wisedome at all: yea, meere foolishnesse, and no better then madnesse. Yea, it is the best policie to maintaine and support such Ministers as being not onely faithfull and loyall Subiects themselues, but also the teachers of all other to be: and the Chariots and Horsemen of the Kingdome. 2 Kin. 2.12 and 13.14. For certainly howsoeuer they be lightly esteemed by their aduersaries, yet they cannot be denied to haue done much good by their Mi­nisterie: yea many of their aduersaries (I doubt not) will ac­knowledge it. The Congregations ouer which they haue beene set, and many other cannot but confesse it. I dare also boldly say, that many of your Christian Court to which I di­rect these my Aduertisements, will testifie it for themseues, for their Children, for their Seruants. I thinke also I may safely say, that his most excellent Maiestie, will grant those Princely graces wherewith God hath enriched & beautified his Royall heart to haue beene especially wrought by such Ministers in his Kingdome of Scotland as now are pleaded for, rather then by such as doe most oppugne them.

34 Laban and Nabal were both Birds of a Feather, and Bre­thren (as it were) in euill, of the same conditions, Laban and Nabal. like to two Raine-bowes representing one another in colour, the one by reflection hauing the same that the other, as the Letters of the one backward make the name of the other forward: yet the example of the one himselfe, and of the Seruants of the other may prouoke all true hearted Christians to respect the slate [Page 24]of the Ministers before mentioned, and to doe what may be for them, especially for the better libertie of their Ministerie. Laban seeing the Iewels, Earings, and Bracelets which the Ser­uant of Abraham had giuen to Rebecca, in behalfe of his Ma­sters Sonne Isaack, the better to win her loue to be wife vnto him, Gen. 24.31 spake thus to the said Seruant, Come in thou blessed of the Lord: Wherefore standest thou without? For I haue prepared the house: and roome for the Camels. How much more then should any in any place of authoritie, and that haue both seene and also receiued the heauenly Earings and Bracelets that those Ministers as the Lords Seruants haue bestowed vpon them and theirs to win them to Christ, and to make them fit for Christ, labour to bring such Ministers in againe whom others haue cast out with their Wiues and Children? And that, as those whom the Lord hath blessed, and made Instruments likewise to make others blessed. The Seruants likewise of Nabal hauing heard the churlish, currish, and clownish words of their Master to Dauids Seruants sent for some reliefe vnto him, reporting the same to their Mistresse, pleaded also for Dauid, 1 Sam. 25. [...]5, 16. and for his Seruants, saying, they had beene verie good vnto them, so long as they had been conuersant with them when they were in the Fields: yea, that they had been a wall vnto them by day and by night to defend them all the while they had beene with them keeping Sheepe. How much more then may the Ministers hi­therto spoken of be pleaded for, in respect that they haue neuer in truth done any hurt vnto any with whom they haue beene conuersant, but haue beene a wall vnto them for their defence against principallities and powers, putting into their hands (yea into their hearts) the Sword of the Spirit; Eph. 6.17. the Word of God: and furnishing them (instrumentally) with all other parts of the Christian Armour? Yea touching Nabal himselfe, though he were so hard and vngratefull towards Dauid, yet to his owne Sheepe-shearers he made a great Feast, a royall Feast, 1 Sam. 25.36. a feast like a King. Is it not therefore the more lamenta­ble, that they should be so hardly dealt with, and brought to a morsell of Bread, Ioh. 6.27 that haue ministred vnto men the meat that [Page 25]perisheth not, but abideth to eternall Life? And that haue made a Feast to the Princes of the great King of Heauen and Earth, not of an hundreth and foure skore dayes only like to the most royall Feast of Ahashuerosh, or of Belshazzar, Est. 1.3 Dan. 5.3 or of any other such Monarch, but an euerlasting Feast, according to the na­ture of himselfe whose Feast it was?

35 With the former may be considered the great kindnesse that Pharao shewed to Ioseph, and his Father and Brethren, Gen 41.3 [...] and 47.5 for the Interpretation of his Dreames: For haue not the Ministers restrained, depriued, &c. Interpreted as great Mysteries con­cerning eternall Saluation, as Pharaoh's Dreames were for the preuenting of the bodily Famine? The like may be said of Dauid's princely grace to Barzillai for his small kindnesse to­wards him when he fled from Absalon (which notwithstand­ind as a Subiect he was bound in dutie to haue performed) and vpon his death bed giuen in charge to be remembred by Salomon to the Sonnes of the said Barzillai after the death of Dauid. 2 Sam. 19.31.33 1 Kin. 2.17 2 Kin. 3.15 The great bountie also offered by Naaman the Syrian vnto Elisha for directing him to doe that whereby he was cu­red of his bobily Leprosie may here be well remembred. The particular application of both which examples, I leaue to your wise considerations.

36 It is not also vnworthy your most Honourable and Chri­stian Court to consider, Many con­formable Ministers wish the remoue of the Cere­monies. that many conformable Ministers submitting themselues to subscription and conformitie by the seueritie of other, because otherwise they can haue neither imploiment of their gifts, nor maintenance, would be as glad of the remouing the things now hindring the free passage of the Gospel, as the Ministers silenced, and otherwise molested. For though they yeeld for the reasons premised, and in a de­sire to doe good, yet they are of the same mind that other are of, and would testifie the same vpon assurance they might so doe without preiudice to themselues. Ioh. 12.42 As many among the chiefe Rulers of the Iewes beleeued in Christ, but because of the Pha­risees they did not confesse him, least they should be put out of the Syndgogue (or rather) the Congregation; that is, least they [Page 26]should be excommunicated, Ioh. 9.22. because the Iewes had made such a generall Canon against any man that should confesse Iesus to be Christ, so doe many worthy men consent with the Mini­sters silenced, but feare of some Bishops (vnmercifull indeed, as some are in signification of their name) they dare not be­wray their Iudgements for feare of the said danger. Yea, I am perswaded that some of the most reuerend Bishops them­selues, doe vnfeignedly desire the reformation of some things that are the causes of the former troubles. Yea, I say more, that I knew a verie learned, reuerend, and renowmed Bishop (not long since deceassed) that said to a silenced and depriued Minister of his Diocesse suing vnto him for some enlarge­ment of his Ministerie that he would willingly grant his re­quest, but he durst not, because he was a man vnder authoritie and must obey. But said he, I will pray for you, that those things may be remooued that doe hinder you, that we may all ioyne together against the common Aduersarie, for it is high time.

37 May it please also your most Honourable Court to consi­der that your grace craued to further the free passage of the Gospel, The remoue of Ceremo­nies concer­neth the whole Land. Can. 27. Est. 3.2. and to remoue the hindrances thereof, doth concerne your selues and yours, and the whole Land, and not such Mi­nisters onely, and that in respect of diuers Canons. Such is the Canon of kneeling at the celebration of the Lords Sup­per (in the verie act of receiuing the Bread and Wine) not much vnlike the commandement of Ahashuerosh for bowing the knee to Haman whereunto Mordecai would not yeeld, though thereby he hazarded his owne state and the state of all the Iewes: and though for his yeelding he might haue pleaded that he neither did it religiously according to the manner of the People, Exod. 17.14. Deut. 25.17. Est. 3.1. & 10. & 9.24 Can. 98. nor in contempt of Gods Commandement for warre and hatred on the part of the Iewes against the Amale­kits, whereof Haman was one (euen an Agagite, of the Kings Stocke) but only ciuilly in respect of the Kings command, still keeping hatred against the Amalekits, though he gaue that ciuill outward reuerence vnto Haman. The like is the Canon [Page 27]against Appeales to any Iudge ad quem, in any case whatsoeuer, if the Aduersarie may with any colour plead the other partie to be a Schismatike. Such is the Canon touching Diuorce­ment. Can. 4.6.7.8. Such is the Canon for Excommunication ipso facto, of euerie one that shall speake any thing against any of the Ca­nons, or against any rights and ceremonies established wherby men may be disabled from making their Will, or their Wills may be frustrated, or at least their Executors much molested. Such is the Canon or seueritie vsed for restraining the People from seeking the Word else-where, though they haue no preaching at all in their owne Parishes, or such only as would grieue any Christian heart to heare it. Can. 18. Such is the Canon for the superstitious & ridiculous bowing of the knee at the name of Iesus, to the disturbance of the whole Congregation, and the hinderance, both of the Speaker or Reader, & also of the hearer: whereas no such thing is inioined at the name of God the Father, or of Christ, or of the Lord, or of our Sauiour, thogh this be all one with the name of Iesus, & the very mea­ning therof. The like may be said of diuers other canons: Many Ca­nons con­trarie to our Lawes. and although such Canons may be said, euen iure humano not to be lawfull, and therefore cannot be pleaded in any of his Maie­sties Temporall Courts, yet herein euerie man is not able to wage Law against their Aduersaries. Although also some of the said Canons were not perhaps agreed vpon by the greater part of the Conuocation, but onely hatched by some few great Prelats and caried out by strong & boisterous hand, yet who may make question of these things? Much trouble hath been and daily is by such Canons, and more will be, if by your worthy Senat it be not preuented.

38 Many wicked men haue more liber­tie then mi­nisters of the Gospel.Of the restraint also of the before pleaded for Ministers from all benefit of the Law may not vnfitly be said that of Ioel, touching the Famine of his time, Heare ye this ô Elders, and hearken all ye Inhabitants of the Land, whether such a thing hath been in your daies or yet in the daies of your forefathers, &c. Shall all blasphemers, contemners of all goodnesse, drunkards, &c. haue the benefit of the Law, and shall such Ministers onely be [Page 28]so vile, as to be debarred from it? The lewdest man that is cannot be so easily dispossessed of a poore Cottage of twen­tie shillings a yeere, as many worthy Ministers haue beene cie­cted with their Wiues and Children from a Liuing of more then an hundred pound by the yeere: and that sometimes for not obseruing a Booke, neither established by Law, nor inioy­ned by Canon, neither euer tendred vnto them; yea also without any presentment in that behalfe. The old saying, vi­uat Rex, currat Lex, importeth the safetie of Kings and King­domes to consist much in the execution of Iustice; Pro. 20.28. and 29.14.39 the which also agreeth with the wisedome of Salomon.

39 Is it not likewise strange, that common Players, by diuers Acts of Parliament condemned to be Rogues, and that are indeed the Lords of much misrule, and great wickednesse, that these (I say) should haue libertie to exercise their abomi­nable trade condemned in all well ordered Commonwealths: yea with especiall Command to all Officers for their ayd, yea further, that such base persons should so debacchari against all sorts, and disgrace the greatest Peeres in the Land: yea some­times also being bold with his high Maiestie, vpon their Sta­ges, much more with any Ministers that they shall heare to speake against their roguerie: and that such learned and god­ly Ministers, no way scandalous in their life, should haue their mouthes stopped? Most strange especially is it, that his excel­lent Maiestie, should enlarge all Papists, and discharge them from Imprisonment and other penalties for any former of­fences, and that without any submission to our Religion, and that yet the hearts of the Prelats should be so hardned against their Brethren, as not to enlarge them, and discharge them from all punishments for their supposed offences: but still to continue their seueritie against them.

40 Moreouer, Examples to moue the Parliament Ier. 26.16 Ier. 38.9 your said most Honourable Court, may the more boldly do the more for the enlargement of the Gospel, and such Ministers thereof, because of many other examples doing the like: Of the Princes and People of Juda pleading for Ieremiah against the Clergie of Ierusalem: Of Ebedmelech [Page 29]petitioning earnestly for him to the King, and preuailing with the King, though a wicked King, Ier. 39.26. and therefore gratiously re­warded by the Lord with grace for his deliuerance from the Babylonians, otherwise to all other mercilesse: Of Nehemiah, Neh. 2. Est. 5.2. Ioseph. de Ant. Iud. li. 12. cap. 2 Acts and Monum. printed 1596. pag. 554. Ibid. p. 38 [...]. of Ester with great danger of her life, of Aristaeus petitioning vnto, and preuailing with Ptolomeus Philadelphus King of Egypt for setting at libertie an hundred and twentie thousand Captiue Iewes, of the Nobles of Bohemia supplicating both twise to the Councell of Constance, and also to the Emperour Sigismund for Iohn Hus, as also of the foure and fiftie Nobles of Morauia after the death of the said Iohn Hus and Ierome of Prage, writing an excellent Letter to the said Councell of Constance in defence of the said two Martyrs: so likewise of the foure and twentie Nobles of Austria to Ferdinando King of Bohemia, Sleidan lib. 14. humbly supplicating for the free preaching of the Gospel, and in their said Supplication pleading many ex­cellent things, well worthy the obseruation of all other of like place and state: Sleidan li. 25. & 26 the like may be said of their further im­portunitie twelue or thirteene yeeres after for about two hun­dred banished Ministers. Aboue all, most worthy obseruation is the example of our owne most Noble King himselfe, both in writing his royall and gratious Letters while he was King only of Scotland to our late renowmed Queene, Queene Eli­zabeth of blessed memorie, for Master Cartwright, and Master Vdal, in the same cause for which the Ministers hitherto men­tioned haue beene restrained, &c. (as Master Cartwright him­selfe testifieth in his Epistle dedicatorie to his Maiestie before his Metaphrase and Homilies vpon Ecclesiastes) both (I say) in writing his said Letter, and also in writing lately to the pro­uoking of all Christian Princes against the Pope, to whom and to whose Superstitions from the greatest to the least, none are more absolute aduersaries then the Ministers whose liber­tie hitherto hath beene shewed to be so necessarie. Hath not his Maiestie also written to the States of the Low-Countrey for the repressing of Vorstius and all his Errours? The more we wish and desire his said writings to preuaile against the Pope [Page 30]and against Vorstius, and his Disciples yet remaining, the more we may hope his Maiestie will enlarge the Gospel it selfe, the Word of Truth, Colos. 1.5. within his owne Dominions. For such as ones hatred is to Errour, such is his loue to the Truth.

41 The more highly also that God hath commended the prai­ers of the righteous, Ministers to be the better re­spected for their prai­ers sake. chiefly of Ministers of the Word: tho more large promises he hath made to the praiers of such; and finally the more he hath graced and magnisied such prai­ers with great and glorious successe for priuate persons; and especially for Princes & Kingdomes (euen somtimes wicked and vngodly.) The more is the Gospel it selfe to be enlarged and the Ministers thereof regarded for such praiers sake, not only in respect of the praiers of such Ministers themselues, but also because such Ministers with other, by the Gospel preached teach all men to pray for all men, especially for Kings and all in authoritie, 1 Tim. 2.2. that we may lead a quiet and peaceable life in all godlinesse and honestie. And albeit such Ministers howsoeuer molested and wronged, may and ought notwithstanding to say with Samuel, God forbid that we should sinne against the Lord and cease praying, 1 Sam. 12.23. euen for them that doe most molest vs; yet alas who is so simple, as not to know, that the more kindly any are dealt with, the more they will be encouraged to pray with all alacritie, and cheerfulnesse: and so the more gratious blessing is to be hoped for by such praiers? For not only in liberalitie, but also in all other duties the Lord loueth cheer­fulnesse. 2 Cor. 9.7.

42 The free passage of the Gospel without such clogs as hi­therto it hath been cloied with, The en­largment of Ministers not preiu­diciall to his Ma­iestie. and the enlargement of the Ministers restrained by the authoritie of his Maiestie, as many of their aduersaries haue pretended, will no waies be preiudi­ciall to the Honour of his Maiestie himselfe, or to the credit of the chiefest actors, in restraining either of the Gospel it selfe, or the Ministers thereof. First, Because them that honour God, God himselfe will honour. As length of daies is in the right hand of wisedome, 1 Sam. 2.30 Prou. 3.16 Prou. 4.8. so riches and glorie are in her left hand. She will exalt them that exalt her, she will bring them to honor that embrace [Page 31]her. Was not glorie departed from Israel, when the Arke of God was taken; wherein were kept the Tables of Gods Testimonies? 1 Sam. 4.21 Exo. 25.26 1 Sam. 25.32. Secondly, It was no dishonour but a great honour to Dauid to reuoke his words of Indignation against Nabal, at the bare counsell of a Woman (Abigael) and that before all his Soul­diers (euen foure hundred) in whose hearing he had before with great vehemencie spoken his said words: Ps. 34 & 52 & 54 & 56 and 57. though Dauid were then a Prophet & had before that written diuers Psalmes, and were a worthy Souldier, and also known to be the Heire Apparant to Saul, as annointed by the commandement of God, and therefore assured that he should not by any meanes be intercepted of the Kingdome. Thirdly, 2 Sam. 16.4 compared with 19.19 Est. 3.8. Est. 8.5. &c Was it any disho­nour to Dauid, yea rather was it not a great honour vnto him to cancell the gift he had made of all the goods of Mephi­bosheth vnto Ziba, and to returne them againe vnto Mephi­bosheth? Fourthly, Was it any great dishonor to the great Mo­narch, Ahashuerosh, to reuerse all that he had done at the re­quest of Haman against all the Iewes, and to giue so large com­mission to the Iewes, as he did, for reuenge vpon all their ene­mies? I speake not this as wishing the like euill to the aduer­saries of the said Ministers silenced and depriued. Farre be all such euill with from me, from them, and from all other true Christians: yea, all good be vnto them for Soule and Bodie: onely if it were no dishonour to that mightie Emperour, not onely to reuoke his former Decree and Letters against the Iewes, granted to one so highly in his grace; but also to grant the like Commission against their aduersaries, much lesse will the enlargement of the Ministerie be any dishonour to our Noble King, or any disgrace to his Officers that haue silenced and depriued them: sith they seeke not for, neither desire any reuenge vpon any of their aduersaries, but pray for them, and wish all good vnto them. The like may be said of Zedekia, hauing before giuen power to his Princes against Ieremiah with great words, saying, Ier. 38.5 Behold he is in your hands for the King can deny you nothing (as now the aduersaries of the said Min­sters pretend they haue the like power from his Maiestie to [Page 32]deale as they haue done, hauing no such power by any Law) and yet afterward vpon the petition of one only (and he no naturall subiect) giuing a counter-commission for the sauing of Ieremiah and fetching him out of prison. Ier. 38.10. Exo. 32.10.12. Iudg. 10.13 Exo. 32.11 To conclude this argument; hath not God himselfe oft denyed helpe to his people, and forbidden men to pray for them, or them to pray for themselues, and yet for all that holpen them? Was this any dishonor to his diuine Maiestie? Yea rather, As Moses pleaded the honor of God therein; and as other being (as it were) forsaken of the Lord, Psal. 79.9. craued his helpe, and to be deliuered out of their trouble for the glorie of his name: And as Samuel assured the Israelits, being in great distresse and feare, that the Lord would not forsake them for his great names sake, &c. so the Ministers before silenced, 1 Sam. 12.22. and still in great distresse doe hope they may now plead for the free course of the Gospel, and for comfort, and to be made glad according to all the dayes, wherein they haue beene afflicted, Psal. 90.15 for the greater honor of all the States of Parliament: and for the greater glory of his gracious Maiestie it selfe.

As hitherto in the same priuiledge whereby other subiects preferre their complaints and causes, to the High and most Honorable Court of Parliament, I haue exhibited the for­mer arguments for the enlargement both of the Gospel it selfe, and of the Ministers thereof hitherto molested, and like daily so to be, vnto the graue and wise consideration of your sayd Court, so now I will be bold vpon the same free­dome and libertie of other subiects, to exhibit also some o­ther things to your sayd Court, which much likewise con­cerne Gods glory, and the common good, both of Church and Common-wealth within his Maiesties Kingdomes.

43 First therefore I will beginne with Papists, to shew some reasons for the better suppressing or conuerting of them, Reasons for suppressing or conuer­ting of Pa­pists. as hauing mentioned them before. Now because they are of diuers stamps, some plaine Recusants and some Church Pa­pists, some obstinat, some ignorant, and such as are Papists, rather to please some other, then of any conscience. May is [Page 33]please your Honorable Court to consider of all these accor­dingly. Open Recusants, and Church Papists, are not much vnlike one to another. Psal. 55.20 21. Prou. 26.18 23.24.15 2 Sam. 3.27 and 20.10. Mat. 26 49 Luk. 22.47 48. Ier. 41.2 Only as a secret enimie is more dangerous then an open one, as is manifest by diuers sentēces and examples of the Scripture. Abner and Amasa, being both vnawares slaine by a false kisse, of Ioab: as also our Sauiour by the like of Iudas: and Gedaliah with all his com­panie, being put to the sword by the pretended friendship of Ishmael; As (I say) secret enemies are more dangerous then open, so are Church Papists more dangerous then open Recusants, because vnder colour of comming to Church they are more hardly discerned. Notwithstanding they that are wise may know them. How secret Papists may be knowne. First by being from Recusants sud­denly conuerted to come to our Churches and exercises of Religion; because the kingdome of God is not like to Ionas his Gourd, but to a graine of mustard seed: Ionas 4.6 Matth. 13.31. and hauing beene conuerted only by some priuat persuasions, or by present or hoped for kindnesses of men, &c. and not by any publike Ministerie. Secondly, By their late and slacke comming to the Word, and by their loose attention therunto, whiles it is preached, but spending the time in talking and whispering with other, or in reading of prayers, or of some Popish Booke. For he that is of God heareth Gods Word: Ioh. 8.47 1 Pet. 2.2 he that is borne againe desireth the sincere Milke of the Word. Thirdly, By their priuat speeches eyther for Poperie, or against the truth or the louers of it, as some of the Ephraimits were knowen not to be Gileadits by their tongues. Fourthly, Iudg. 12.6. By their Far­mers, and Seruants and companie; For Noscitur ex comite qui non cognoscitur ex se, and birds of a feather will flye togeather. Fifthly, By their coldnesse in speaking or doing any thing publikely for the trueth. Luk. 7.47 For as to whom a litle is forgiuen he loueth little, so to whom much is forgiuen he loueth much. Sixthly and lastly, (if they be great persons) By their pre­ferment of Papists to such preferments as are in their power.

44 All Papists dangerous.All grounded Papists, Recusant and other are so much the more dangerous, because as Satan by little sinnes preuayleth [Page 34]with men for greater, so do they by insinuation into Princes for small matters oftentymes bring their purposes to passe for greater. As no humane Lawes also will reclayme Papists without the libertie of the Word, so neyther will any cle­mencie of Princes do them any good without seueritie. They can no more liue without treacherie, then without eating, drinking, and breathing. Frendshippe doth rather harden then mollifie them. These things are manifest by their con­tinuall treasonable practises against our late most Noble Queene, and against our present dread Soueraigne, as like­wise against other Princes in other Countreys. The more fauour hath beene shewed them, the more they haue lifted vp their heeles, against such their fauourers. The more that other are for peace and speake thereof, Psal. 120.7 the more they are for warre. Many good Lawes haue beene already made against them, and are yet in force. But what difference is there betwixt no Lawes at all, and no execution of Lawes? Little, but this, that where there is no Lawe, there cannot in Iustice be any punishment: but where there are Lawes, there may be execution when God shall giue the Magistrates hearts so to doe. Some of the Lawes alreadie are for death of some offenders in that kind. Other are but pecuniarie, whether these also are not to be made capitall I leaue to the wisedome of your Court to consider by the expresse Law of God in that behalfe, Deut. 13.1 &c. Exo. 21.16 Deu. 14.19 and 20.18. and 24.7 against all intisers to Idolatrie: as also by other Lawes for death against lesse transgressions both of the First, and also of the Second Table. And touching that place, Deut. 24.7. against men stealers, and makers of merchandize of them, who do so highly offend in this kinde as Papists, that steale men from God, from their Soueraignes and make mer­chandize of their Soules to the Deuil? Do they not also rob men of their temporall goods, to enrich their Pope and Ie­suits, whereby the kingdome of darkenesse may be the stron­ger against all other kings and kingdomes? Are not such Papists murderers oftentimes of Princes, euen of their owne Religion? As also repentance of other sinnes punishable with [Page 35]death, will not free men from death, The Lawes of Den­mark and Sweden, as also the due execu­tion and good effect thereof, are worthy to be considered in this case. so it is worthy conside­ration whether repentance of Popish idolatrie, be sufficient to discharge men from the punishment of death. Yea, there may be question, whether they do truely repent of such Ido­latrie, that do not testifie the same by willing submission of themselues to Gods Lawe for death in that behalfe. Yet for the tyme to come, death may be preuented, and increase of Poperie suppressed, if some sharpe Lawe in the meane tyme be made for restreyning both of men and women from going beyond the Seas, and there becomming Iesuits and Ie­suitesses: as also of all here at home from yeelding any mayn­tenance vnto them in those places.

45 If notwithstanding the premises vpon iudicious conside­ration of them, it shall be thought meet to shew them that now are or shall be mercie for life, yet being by their fruits knowen to be Papists, why should they be admitted into Parliament for making of Lawes who themselues will not obey, eyther other good Lawes of men, or the Lawes of God that are without all exception? Yea, why also should they haue any authoritie in the Countrey, or offices or places of great worth in any Courts Temporall, or Ecclesiasticall? Especially it semeth vnfit for them to be of his Maiesties Priuie Countell, that haue taken so ill Counsell for their owne saluation, and will take no better. For how will they, or can they do any thing against Papists, that are such them­selues?

46 Touching Recusant Papists only refrayning from Church and hauing no priuat Masses at home, (if there be any such) and being aboue 21 yeares of age, may it please your most Honorable Court to consult of the confining them to their owne houses, or some other, and restreyning them from all talke with any strangers, but in the presence of some sound and sufficient Ministers, and of some Religious Iustice of Peace, as also of stinting them to a certayne number of ser­uants, and of inioyning such seruants of both sexes to some common Badge openly to be alwayes worne, whereby to be [Page 36]discerned and shunned of all men; so also further, of taking their Children of aboue a certeyne age from them to haue Christian education with kind vsage where their Popish pa­rents or otherlike friends may haue no accesse vnto them, neyther the children themselues know, where their parents are, and yet to haue sufficient allowance from their parents according to their state, such parents also themselues to haue mayntenance out of their owne demeanes: but the ouerplus to be conuerted to the Kings vse, till the full age of such children, and their open renowncing of Poperie.

47 Forasmuch also as all beleeuers are charged not to be vne­quallie yoaked with vnbeleeuers, Against mariage with Papists. 2 Cor. 6.14 Exo. 34.16 Deut. 7.3 Gen. 6.2 &c. Ezr. 10.14 Neh. 13.26 1 Kings 16 29.30.31 2 Chr. 21.3 1 Kings 11 1.4 Deu. 22.10 Matth. 7.6 cha. 15.26. 2. Pet. 2.22 P.M. in 1. King. 3.1. and 11.1. and loci com. class. 2. p. 149. Cal. Epist. 103.104.299. and the Israelits were often forbidden to make mariages for themselues or for their chil­dren with any of the Heathen Nations bordering vpon them, and that all other sinnes, for which the Lord drowned the whole world, but eyght persons, are attributed to the maria­ges of the sonnes of God (that is professors of the worshippe of God) with the daughters of men, that is of the Heathen and Idolaters: Forasmuch further, as for this sinne Nehe­miah caused such of the Iewes as had made such mariages, and had also children by such mariages, to put away their wiues: as also that some kings of Israel are condemned for marying with Heathen women: and so likewise of the kings of Iuda for like mariages with the daughters of the kings of Israel: and that the fall of Salomon himselfe is ascribed to the like cause, not only by Nehemiah in the place before alleaged, but also else-where. And againe, forasmuch as the Israelits might not plowe with an Oxe and an Asse togeather, and therefore much lesse Christians may ioyne themselues in mariage with Idolaters, such as all Papists are in the highest degree: And yet againe, forasmuch as we may not giue holy things vnto Dogs, nor cast our pearles before Swine, and therfore much lesse giue our selues to such as are called Dogs and Swine: And further, forasmuch as Peter Martyr, and Master Caluin, with other sound Diuines and diuers both ancient Fathers and also Councels haue written and deter­mined [Page 37]much against mariages of Protestants with Papists, Is it not well beseeming the wisedome of your most Honorable Court by some seuere Law to restreyne such mariages for euer hereafter within this his Maiesties Dominion, that so there may be the lesse feare of such increase of Poperie for the times to come as lately hath beene?

48 Touching the seueritie before mentioned against Recu­sants, and Church Papists, Mungrill Papists. may it please your Honorable Court herein also to consider of Mungrill Papists, halfe fish, halfe flesh; neyther fish nor flesh, nor (as we speake) good red herring: which sometyme indeed come to Church to auoyd the pennaltie of former Lawes, but neuer come to the Supper of the Lord, but at such tymes as men are specially inioyned therunto, do flutter vp and downe, and shuffle from place to place, where they may best lurke, and so receiue not in seauen yeares togeather, if euer at any tyme: pretending for themselues (being any where called into question) some fuites of Law, or some other such sleeuelesse excuse. Neyther also are the familiar acquaintance of such Papists altogeather to be forgotten: what also if it should please your Christian wisedomes to make some Act for the frustrating of the last Wills and Testaments of such as hauing pretended themselues Protestants in their health, in their sicknesse vnto death shall professe themselues Romane Catholikes, as also make voyd what soeuer former Act they had made for disposing of their states, or any part thereof: and their sayd states to be eyther con­fiscate to his Maiestie, or translated to their next kindred, that had giuen good Testimonie of their being sound Protestants: with this Prou so notwithstanding, that vpon their reuolting to Poperie, euery such Act to be voyd? for the bodies also of such so deceassing to be buried in some ignominious manner, and in some place of reproach? Forasmuch likewise as many Pursiuants sent to search the houses of such Papists, seeme at the first much to bluster, till they meet with some Siluer drops for calming their tempests, were it not meet that this should be preuented?

49 In all these things I prouoke not to crueltie, but to Iustice: such as whereby a King maintayneth his countrie, Prou. 29.4. it being a speciall part of a wise King to scatter the wicked, and to cause the wheele to go ouer them: Prou. 21.3. 1 Sam. 15.22. 1 Kings 2.46. Iosh. 7. 2 Sam. 21.1, &c. and the doing of such iustice beeing more acceptable to the Lord then sacrifices: and the throne of Salomon being then sayd to be established in the hands of Salo­mon, when he had executed iustice, euen vpon his brother Adoniiah, and vpon Ioab, and Shimei. Did not Israel also fall before little Aie, till iustice was done vpon Achan for his sinne secretly committed? And was there not a famine in all Israel till Dauid had granted iustice against seauen sonnes of Saul, for his sinne against the Gibeonits, which had beene the cause of the sayd three yeares famine? How was the Lord displeased with Saul for his mercie to Agag? 1. Sam. 15. 1. Kings 20 42. Num. 33.55. Iosh. 23.13 Iudg. 2.3. And with Ahab for letting Benhadad a king of another Nation go out of his hands, whom he had appointed to die? Were not the Canaanites also contrarie to Gods commandement suffered by the Israe­lites, prickes in their Eyes, and thornes in their sides? O right Honorable, I humblie beseech you to consider that the Amalekites withstanding only the Israelites as they were going to the earthly Canaan, and the Aramites that oppugned only their outward state, and the other before mentioned were not such aduersaries as the Papists be, that are all members of the Man of Sinne, 2 Thes. 2.3 Apoc. 18.20.21. Apoc. 19.1 &c. the Child of Perdition, who cannot escape that horrible destruction that the Lord hath threatned, wherin men and Angels shall reioyce; and which are enimies to the euerlasting saluation of all Gods people. Seueritie therefore against obstinate Papists, is no crueltie, but great honor to God, and great mercie to our Soueraigne, to his Royall Posteritie, to all his Kingdomes, and to all ignorant Papists themselues. Worthy of euerlasting remembrance is the gracious promise of God vnto Iehu for that that he had done to Iezabel and the rest of the house of Ahab, and their adherents, 2 Kings 10 36. and to all Baals Priests, Because thou hast diligently executed that which was right in mine Eyes, and hast done to that house of Ahab according to all that was in my heart, therefore [Page 39]shall thy sonnes sit on the throne of Israel to the fourth generation. O the flourishing state of this Kingdome, and the great honor of Queene Elizabeth in all other Kingdomes, with her admi­rable prosperitie, that would not vouchsafe a good counte­nance to any knowne Papists. Many curses she had from the Father of Papists at Rome, and from his Imps here at home, but the same being causelesse came not to passe: Prou. 26.2 so did not their practises against her: Yea, she and her people prospered the better at home, and against all forein Enemies.

50 Let it not seeme strange, right Honourable worthies, that I haue beene so plentifull in this argument. The inso­lencie of Papists since the Powder-Treason. By the hellish Powder treasons which should haue destroied good and bad (that Hell it selfe doth not) a man, a meere reasonable man, much more a man instructed in the Word of God, would haue thought, that all Poperie and Papists, would here and else-where throughout the Christian World, as also with the Heathen themselues, haue been had in perpetuall detestation, and euerlasting execration. But it is one of the greatest won­ders of the World, that euer since Poperie hath the more en­creased: and that, not amongst persons only of low degree, but of high and Noble ranke: as also that Papists old and new haue been more insolent, and lifted vp their hornes high­er then euer since the bitter daies of the late bitter Queene Mary: as if by the said most diuelish Conspiracie, both Po­perie and Papists had preuailed with his most excellent Maie­stie, and won grace and fauour with him; the which God forbid that any true hearted Christian, and loyall Subiect, should euer haue cause to thinke, or imagin. The former in­solencie likewise of the Papists (or at least of some of that faction) is now growne to that heighth, that such true Chri­stians and loyall Subiects, as before I mentioned, may now feare the companie of any whom they know not, either tra­uelling by the High-way, or in any other place. Not long since, a lustie young gallant, of no small place (if persons and state may be iudged by Apparell, and Attendance) falling in­to companie of a meane man in the way, yet of good vnder­standing, [Page 40]and religiously affected, and by speech finding hint so to be, for a while soothed him vp, speaking as he spake, and commending preaching as he did: but at last he vnmas­ked himselfe, and by diuers words shewed himselfe in his co­lours to be a friend of Poperie; and not only an aduersarie, but an enemie to the Gospel, and of the preaching thereof: verie roughly breaking forth into these bloodie words, suta­ble to the bloodie Religion of the Scarlet Whore, and saying, It were a good deed to sheath my Sword in thy body. O right Honourable doe not such things presage some further fore to be breeding? Is it not time to looke to such? And haue not all well affected to the Gospel, to his Maiestie, and to his Kingdomes need to pray much, and to looke to themselues, and to be wise as Serpents, and in their trauels and elsewhere to beware of such Crocodils?

51 In all the premises for more seueritie against obstinat Re­cusant Papists, Why no­thing hath been spoken against to­leration. especially known to haue Masses in their Hou­ses for the time to come, or to goe to Masses else-where, I haue spoken nothing against tolleration: First, Because if the premises shall take place, there needeth nothing in that be­halfe. Secondly, Because his Maiestie hath heretofore by the Lord Chancellor then being publiquely and graciously in his Court of Starre-Chamber signified his Princely resolution to the contrarie: and that if he knew his Princely Sonne would encline that way, he would doe his best endeuour to disinherit him. Thirdly, Because he hath not long since, but euen lately almost, caused certaine Diuines to signifie as much in their publique Sermons at Paules-Crosse in London. Fourthly and principally, Because the same is testified by that most learned and reuerend Bishop now Prelat of the Garter, in his learned answer (intituled Tortura Torti) to a Booke of one that called himselfe Mattheus Tortus, who wrot his Booke against the Apologie of our Kings most excellent Maiestie. In the end of page 81 and begin­ning of page 82. In this answer to the said Book of the said pretended M. Tortus, the said reuerend and learned Father writeth thus verbatim, word for word, Nec in eo Regi audiendus, quòd consilium dat, [Page 41]de Religione liberè habenda. Integrum hoc iam illi non est. Nam (quod eum ea qua decet reuerentia dictum volo) non semel periu­rus sit, quin bis si te audiat. Qua enim (si qua est fidei bis datae conscientia) vel conscientia, vel fide ferret in regnis suis ritus vestros vel vsum eorum publicum, qui suscepta primum Scotiae, suscepta dein Angliae corona regia, vtrobi (que) solenni ritu deo iusturandum praestitit, de conseruanda in statu suo illa colendi Dei formula, nec alia, quam quae in regnis suis tum publice recepta, & vtriusque gentis legitus stabilita esset. Quarum etiam se tum legum quo (que) non minus quam religionis sanctissimè in se suscepit defensorem fore. Eo autem consi­lium hoc [...]uum tendit vt nouator sit, vt periurus, vt vterque sit. Esset enim vterque, si vtroque hoc tam graui crimine, vel coronae suae, vel etiam vitae securitatem redimeret. Hoc vero quam a ratione prorsus alienum, tu lector iudica: Regi nostro praesertim, cui nulla hic apud nos periurij dispensatio speranda: cui nulla de Pontifice opinio, quòd tam sit omnipotens, vt suscepti eum bis iuramenti religione possit exoluere. These are the verie Words of the same most wor­thy Writer: the English whereof, I leaue to the Learned of your most Honourable Court. The premised Testimonie considered, What loyall Subiect, can so basely, or wickedly conceiue of h s Maiestie, as that he should euer yeeld to a to­leration of that damnable Religion, against which he hath so often written, protested, and sworne? So much the lesse, are all true Subiects to conceiue any such thing, because by a to­leration, as things now stand, not onely the Kings Maiestie himselfe should be guiltie of the crimes mentioned in the former testimonie; but also all the Iudges of the Land, who are all sworne to the execution of the Lawes alreadie enacted against Poperie and Papists: neither so only, but also all other Iustices of the Peace in the Countrey; all Maiors, Bailifes, and other chiefe Magistrates in all Cities and other Townes Incorporate. The forme also of Iustice in administration of Oathes, to Iurors, &c. should be changed. Alas, alas, What a confusion would this make? And what might all the Land feare for such doing? If the Lord will not hold him guilt­lesse that any way taketh his Name in vaine, What may be [Page 42]feared when all the Magistrates of an whole Kingdome shall be guiltie of the same in the highest degree?

52 Ignorant Papists.Touching ignorant Papists, oh that some order might be taken for the reclaiming of them, by louing, kind, and diligent instruction by men of discretion, and wisedome well fitted so to doe. Certainly the neglect hereof hath beene great, and somewhat scandalous to the State. Many haue beene greedie of their Money, and readie to beg the pecuniarie mulct of ab­sence from Church. But alas who hath by good instruction laboured to bring them to Church, and to the sauing know­ledge of the Truth? Something likewise might haue beene inserted for disarming of Papists: but because somewhat hath beene done in this kind, therefore I say the lesse, onely order would be taken for renewing thereof yeerely, and for better search of their houses in that behalfe without any foreknow­ledge of any such matter, whereby to conuey their Armour to their Farmers, or other Friends, or hide them in the Ground, or put them into Hogsheads, or Pipes, as if the said Vessels were full of Wine or Beere.

53 Against Oathes.The abounding of Oathes and Blasphemies in this Land, notwithstanding the manifold Commandements and fearfull threatnings of God against these sinnes, and also the pride that men take in these sinnes, Hos. 4.1.2. Zech. 5.2. Ier. 23.10. would require some thing to be spoken of them, least we partake of the Iudgements belong­ing vnto them. But hearing some speech to haue been alreadie for some order to be taken for repressing of them, I will for­beare all further speech in that behalfe. Onely touching the Oath Ex officio, The Oathe Ex officio and the Oath tendred to Churchwardens, and Sidemen, as the first hath been largely declared by diuers lear­ned iudicious Lawyers to be against the Lawes of the Land, especially by that renowmed Gentleman, Master Morris, late Attourney in the Court of Wards: and is knowne so to be to many of your Honourable Court: as also the same hath been condemned openly in Westminster Hall, by the Iudges of his Maiesties most Honourable Bench, euen to be against Law, Reason, Religion, and Conscience, none but Time-seruers [Page 43]daring to denie the same, so touching the other, Master Lam­bert of Kent, a learned Lawyer, and Iustice of Peace, by the authoritie of that ancient Iudge, Master Fitz-Harbert, in his Natura breui, hath in his directions for Iustices of Peace in giuing their Charges at Quarter Sessions, set it downe for a speciall Article to be enquired, whether any Ordinaries in their Courts doe impose the same. viz. Any Oathe to any of the Kings Lay people in any causes saue only in matters Testa­mentarie, and Matrimoniall. The same also to be contrarie to Law is further euident by the expresse words of the Register, that hath the grounds of our Law, and the forme of all Writs for Law. The daily imposition notwithstanding of this Oath in all Ecclesiasticall Courts by all Ordinaries, being troublesome to many tender consciences, if it might please your most Honourable Court to take some order therein, it would doubtlesse be a meanes of much peace, and great com­fort to many good Christian Soules. That some obiect Churchwardens & Sidemen not to be meere Lay men, many Lawyers can easily answer. And how can they be but Lay men (as things now stand) that are neuer accounted of the Clergie, that haue no Ecclesiasticall ordination, that enioy no benefit of the Clergie, but only that which euerie one that can but reade enioyeth in some cases of Felonie. The taking of this Oath is the more troublesome, because the Articles are so many, and variable according to the varietie of Ordinaries, of Times, of Diocesses. For sometime one and the same Ordi­naries doe differ in their owne Articles. The custome also of mens swearing, and forswearing themselues herein maketh them the readier to periure themselues in other matters. To this point of the Oath Ex officio, especially ministred vnto Churchwardens, may be referred all such Articles as concern matters not belonging to Ecclesiasticall Courts. Such is the Article for not paying rates to the Poore. The which not­withstanding some Ecclesiasticall Iudges haue acknowledged not to belong to their Courts, yet some poore men being presented by vertue of that Oath for not paying haue beene [Page 44]much molested, and at the last also excommunicated. The like may be said of some other Articles throughly examined.

54 Against Witches.Against those that are called good Witches, some order to be taken were the better, because by ignorant and irreligious people, they are not shunned, but rather honoured. Those that are accounted euill Witches, are punished, but these are recompensed as if they were indeed, Act. 8.10. as Simon Magus was esteemed to be in Samaria. The other by the Deuil bewitch the bodies and goods of men: these by the same Deuil be­witching the minds and soules of men, doe more hurt then the other. They vse good words, but without vnderstanding, and such as are not appointed for working such good works. Such good Witches also for the most part are void of all other good workes, and most profane, irreligious, and ignorant of Gods Word: and contemners of all exercises of Religion. In their workes also they respect not Gods glorie, but their owne gaine: working also either without any other meanes, then only words, or by such meanes as haue no vertue in them for working such things: but rather the contrarie, yet be vsed by them only to cloake their wickednesse, & to bleare the peoples eies. There is also another kind of Witchcraft more secret then the former, and yet much worse and more dangerous, verie hard also to be discerned, yet I doubt not, but such as may be found by your wisedomes seriously applied to the searching of it, & the effects whereby it may be discerned. This is that inchanting of the mind such as it seemeth Simon Magus vsed in making the Samaritans thinke, he was the great power of God: such as whereto Paul seemeth to allude when he saith, Gal. 3.1. O foolish Galatians, who hath bewitched you. God indeed ruleth the heart: yet by this meanes sometimes in his Iustice, as well as by other: giuing the Deuil power as well to worke vpon the mind as vpon the bodie: Was it not he to whom the Lord gaue power, both to enter into Ahabs false Prophets to lye vnto him; 1 King. 22. [...]2. and also into Ahab himselfe, to beleeue the said false Prophets? Who but he, first bewitched (as it were) our first Mother Ene (hauing no inward euill of her selfe) to Gen. 3.6. [Page 45]eate of the forbidden Fruit? If he had not had some secret footing within, he could neuer haue so preuailed by all his outward temptations. 1 Chro. 21.1. &c. How also did Satan prouoke Dauid to number Israel, but by his secret working inwardly? It is also reported of Cyprian that before his conuersion he tryed by Magike to draw a young Virgin to haue committed filthinesse with him, though the Deuil himselfe confessed he could not preuaile because of her Faith. Neither he by the Deuil, nor the Deuil at his request would haue attempted it; but that both thought it might be done. And no doubt, but that by this meanes mariages are made of some, the one partie with­out such meanes vtterly abhorring the other, and after mari­age shewing that they neuer maried in any true loue. Here I beseech you giue me leaue to remember you of that, that Ma­ster Tyndal writeth in his Practice of Prelats, of Charles Maine King of France, and created Emperour of Rome by Pope Adrian. This Charles so doted in his old age vpon an old Harlot, by meanes of an enchanted Ring vpon her finger, that he could neuer endure her out of his sight. Yea, she dying, he embalmed her, and caried her in a Coffin with him whither­soeuer he went. At last his Lords being wearie thereof, and suspecting somewhat, opened the Coffin, and found the Ring vpon her finger: which one of the Lords tooke off and put on his owne finger. After this, Charles left his dotage vpon her, and doted as much vpon that Lord: but the Lord being in time wearie thereof, doubted some euill to be in the Ring, and therefore tooke it off, and threw it into a Well, at Acon in Douchland, in a foule Marish; where notwithstanding the said Charles alwaies after remained, and built a goodly Monasterie in worship (as they vse to speake) of our Lady. Pardon me (I humbly beseech you) if herein I haue beene too tedious. For it is well worthy your graue consideration, as the which may be a thing dangerous, not only to some priuate & meane persons, but also to other of great eminencie, and therefore also in them to whole Countreys. In which respect, if by your wisedomes ye shall take some order to preuent it, ye may [Page 46]doe greater good thereby, then many can conceiue, and for the which many may haue the more cause to blesse God for you. Though such shallow heads as mine owne and some others, cannot easily see how it may be preuented, yet I doubt not but that your wisedomes will by deepe consideration of it see some meanes either to preuent it, or so seuerely to pu­nish it being made euident, that afterwards none shall so dare to offend in this kind as before. Exo. 22.18 Deu. 10.11 Surely that wise and iust God that hath so often and streightly commanded no Witches to be suffered to liue, hath also giuen wisedome to some for finding these out.

55 For the re­ligious ob­seruation of the Lords day.For the Religious obseruation of the Lords day, many good motions haue heretofore beene made in Parliaments which alwaies (as hath been reported) haue been most hindred by such as should most haue furthered them: and that because they haue more loued their owne ease and pleasure in eating, drinking, and playing, then the glorie of God, or Saluation of his People. Therefore such haue pleaded for libertie, in wal­king, bowling, carding, and tabling, more then for preaching or hearing Gods Word. Oh therefore that your Honourable Court would now at the last take some order for reformation of all abuses of this day, by gaming, buying, and selling, tra­uelling, especially of common Cariers by Horse, and by Wa­gons, or Carts, &c. The neglect of this day is the neglect of all duties, and plainly argueth a profane man. This day cannot be throughly sanctified without diligent preaching forenoon and afternoone: or at least a profitable Sermon in one part of the day, and good catechising, and plaine teaching the Principles of Religion in the other part: the extreame igno­rance of all sorts and of all ages necessarily requiring the same. Such as plead one Sermon enough to be meditated on all the day, may as well say that one is enough for med tation of an whole yeere. A second Sermon, or the afternoones cate­chising in good manner, will not hinder, but further the prea­ching of the forenoone. It restraineth also the people from vaine exercises, from drinking, and gusling, and the like.

56 Against Nonresi­dencie.The abuses of this day cannot be reformed, neyther can there be such preaching and catechising without suppression of nonresidencie and pluralitie of liuing. It is as truely as commonly said by sound diuines, that they that teach by Vicars and Curats, and not in their owne persons, shall goe to heauen by Vicars and Curats, and not in their own persons. De pontif. Romano cont. 4. q 4. Qui vicaria opera (sayth Doctor Whitaker) vtuntur, ij non nisi vicariorum mer­cedem & salutem expectare possunt. So say other diuines against whom no exception can be taken. D. Morton Apol. part. 1. cap. 20. Qui per alium munere suo praedicandi defungitur, habebit salutem vicariam, sed poenam per­sonariam. Ibit ille in gehennam per se, in Paradisum per alium. The same is to be sayd of pluralitie of liuings: because plu­ralists cannot but be Nonresidents, and teachers by other. Neyther is the reformation of these enough for the better sanctifying of the Lords day, and for the better instructing of Gods people without the reformation of Ministers them­selues touching their liues and conuersation: whereby often­tymes they do more hurt then good by their Ministerie, how sound and diligent soeuer. And in respect of these enor­mities of Ministers, such people as liue vnder them may well complayne as the woman of the Shunems sonne did being sicke vnto death, My head, my head. 2 Kin. 4.13 The sufferance of all these nonresidents, pluralists, and scandalous Ministers is a great blemish to our Church, and the bane of many soules: yea also, the ruine of learning; though pluralities be mayn­teyned as meanes for preferment of learning. For whiles one hath much or too much, an other hath nothing. To serue the cures also of such nonresidents and pluralists, many yong schollers not grounded in learning, are taken from the Vniuersities, and so cannot stay till they be fit to do good in the countrye. By these meanes also the Ministerie is brought into great contempt, whiles Nonresidents themselues goe for Maisters, and their Curats be accounted but Seruants, and are so called. Some also of such great Masters make their Seruing-men Ministers to serue their Cures, and account that a great reward of their good seruice. If any haue able Curats, [Page 48]and such as take paynes in teaching, what iniquitie and in­iustice is it for them to suffer other to take such paynes for a small stipend, and themselues liuing idly to haue all the gaines? And that sometymes when their Curats haue a greater charge of children then themselues? Some of these great Masters also will not suffer their sayd Curats to preach twise in a Lords day. The inscription of some of their owne canons seemeth more to condemne these enormities, then the canons themselues.

57 Euerie able Minister may haue sufficient mayntenance without such pluralities. Able Mi­nisters may haue suffi­cient main­tenance without pluralities. I meane sufficient in sober sort without prodigalitie to maynteyne himselfe and his charge, able notwithstanding to keepe conuenient hospitalitie, and yet to leaue some thing to his children. Such mayntenance may be prouided by vniting diuers small Churches, as especi­ally in cities and townes, so sometymes also in the countrie: which is the more necessarie, because many Parishes haue not a conuenient auditorie. For as the Orator sayd of an Orator. Quemadmodum tibicen sine tibiis canere non potest, ita nec Oraton sine multitudine eloquens esse potest, so may it be sayd of the Ministers of the word, that the paucitie of some auditories doth much discourage them, and coole their zeale: but full congregations do put life into them. And were not a man of good gifts better to imploy them vpon some good companie, then to spend his tyme and strength vpon a few? From some liuings also that are now very great, and yet haue but a few people, somewhat might be detracted to the supply of other. Are there not many Impropriations worth 400 or 500 yea 600. li. per annum, where the Minister hath but 10. li. stipend (perhaps also his diet to liue in slauish manner in some Gen­tlemans House, as a Fellow to other Seruingmen) or some other small maintenance? Ye are wise to whom I now speak, more largely to consider of these things. Moreouer, how might the Lands of Cathedrall Churches now chiefly im­ploied for maintenance of idle Singingmen, Quiresters, Or­gan plaiers, Canons, and pettie Canons (as they call them) [Page 49]Virgerers, Doorekeepers, and such like, be conuerted to the maintenance of preaching the Gospel? The Temple of Ie­rusalem being defaced, wherein such singing and Musike was only commanded, why should God now be serued in one place more then in another? Is he not euerie where the same, and in the same manner to be worshiped? Why also may not all the Males of an whole Diocesses, be enioined at sometimes euerie yeere to appeare in such Cathedrall Churches as all the Israelites were commanded at sometimes to worship in the Temple at Ierusalem, as well as to haue God so to be worshi­ped in Cathedrall Churches, and not in all other? May not the Lord well say, Isa. 1.12. Who hath required this at your hands? So likewise to vse the holy Scripture in this time of the Gospel, as in such chanting they are vsed, without vnderstanding or edifying of other, Is it not a plaine abuse of them? Were it not also much better for Prebends (if they still enioy their places) to take paines in some particular Pastorall charge (especially where there is but small maintenance otherwise) then to liue lurking idly in Cathedrall Churches? Diuers rich men also in diuers Corporat Townes, and else-where, hauing great tradings, now paying nothing, but two pence a yeere, or some other small matter for their Easter offering, as also other that haue no Trades but liue idly of their Lands (like Gen­tlemen as they say, but rather like loiterers) might be constrai­ned to yeeld some maintenance to the Ministers that labour in the Word, and watch for their Soules. Gal. 6.6. Heb. 13.17. Why should their poore Farmers that perhaps occupie a Farme but of ten pound a yeere, and at a deere rate, and hauing nothing else to liue of, and yet haue great charges, pay thirtie or fourtie shil­lings a yeere to the Ministers, and they that haue diuers Farmes, for which they receiue rents, pay nothing? Yea they haue the more need so to doe, Marke 10 23.25. because it is harder for rich men to enter into the Kingdome of Heauen, then for other. Should not Soiourners also, yea and Seruants, espe­cially hauing good wages, being partakers of the Word, communicate to him that teacheth? The Apostles before [Page 50]mentioned generall precept in this behalfe is without any ex­ception.

58 But here least any should thinke me no friend to the suffi­cient maintenance of able Ministers, may it please you all to know me so farre from any such thing, that I wish no such Ministers to haue lesse then an hundred pound by the yeere: and also more, according to their gifts, to their charge, and to their former education: Some hauing been so brought vp from their youth and being so inexperienced in matters of this life: yea, some also being so deuoted to their Bookes, that other can better liue of an hundred pound then they of two hundred. It is also lamentable, that there is no better prouision for the Wiues and Children of godly and painfull Ministers: whereby some seeme the more couetous, and some leaue nothing behind them. Sometime likewise a man liueth to the brinke of Haruest, and then dying loseth all his paines almost of the yeere before: the next Incumbent ceazing vpon all, and shewing no, or little mercie to the poore Widow and Fatherlesse Children of his Predecessour. Did not the Lord prouide otherwise for the Wiues and Children of the Priests and Leuits in the time of the Law? And is it not farre other­wise also in all other reformed Churches at this day?

59 For better obseruation likewise of the Lords daies, that priuate persons may the better intend the publike exercises of Religion, Persons in­debted not to be arre­sted on the Lords day. were it not meet for persons indebted pleading feare of arresting to restraine them from comming to Church, and that sometimes in truth, hauing cruell creditours, and yet being ex animo desirous of the Word, were it not (I say) meet for such to haue some securitie by Law on those daies, except (bewraying their Hypocrisie) they shall be found in some Inne, Tauerne, or Alehouse in the places where they dwell?

60 As diuers daies also heretofore called Holy daies are now altogither by Law abrogated, Holy daies to be aboli­shed. so why may not all the rest yet remaining be abolished for the better sanctification of the Lords day. The diuersitie of commodities of one sort though neuer so bad, doth hinder the estimation and sale of the best [Page 51]of that kind. So doe these Holy daies (their difference from the Lords daies by the common sort not discerned) preiudice the religious obseruation of the Lords daies themselues. Se­condly, The retaining of these (being at least fiue and twentie euerie yeere) cannot but greatly hinder the Common wealth of the Land. For let the losse of the labour of so many thou­sand Trades men, and Labouring men of all Occupations as this Land affordeth be well considered, to how great a Masse will the whole losse amount. Thirdly, On such daies many spend more riotously in drinking and playing then they get in two daies before or after. Fourthly, On those daies how many quarrels, and other outrages, are ordinarily and yet most dis­orderly committed. Fifthly, How many Gentlemen and other great men hauing buildings or other great workes in hand, by the absence of their Workemen on those daies (in what case soeuer their buildings or other workes for the present are) doe sustaine great dammage? Sometime also such Workemen doe so mispend the Holy daies in glousing and drunkennesse, that they are not fit for labour, either the next day, or two or three after. Sixthly, Few Masters on such daies can containe their Seruants from breaking out, & distempering themselues so, that they are the worse the whole weeke following: yea, sometimes for their whole life after. Seuenthly, Some of the said daies by publike authoritie are more solemnly to be kept then the Lords daies: and in respect of them the Lords daies with many do vilescere. Eighthly, That time that is commonly called Christide is more profaned then halfe the yeere besides. More likewise in those twelue daies is lauishly spent then in halfe of the yeere after. In some places also some poore men loose more time and spend more money in gaming, then twentie times so many dinners and suppers are worth as they haue in such great Houses: When likewise men are in such Houses rioting, their Wiues and Children are in great want at home: yea now and then also in danger of their liues at their returne either by distemper of drinke, or by mad griefe with themselues for that which they haue lost. Ninthly, How many [Page 52]Apparitors and Sumners on such daies sneake vp and downe, and prole here and there, seeking worke for themselues, and for their masters, by finding some whom they may present, for their worke or absence from Church: themselues neither on those daies, nor on the Lords daies being at Church any where, but keeping their Church betwixt two Churches, and sometimes in some blind and filthy Alehouses. Many other the like abuses and inconueniences might be alleaged of these daies, Col. 2 16. Gal 4.10. but these may serue for a tast, God hauing abolished some daies that himselfe had ordained, and the Apostles ha­uing found fault with obseruation of such daies, &c. shall men thinke themselues bound to obserue such daies as igno­rantly haue been instituted only by men, at least of more in­considerate zeale at the first, then of any sound Iudgement? Illud est verius quod prius; Tert. cont. Mar. lib. 4. Idem de virgin. ve­landis. Cyp. Ep. 63 ad Caecili­um. illud prius quod ab initio. Id ab initio quod ab Apostolis. And againe, Ʋeritati nemo praescribere potest, non spacium temporum, &c. Dominus noster Christus veritatem se non consuetudinem cognominauit, &c. And Cyprian, Si solus Chri­stus audiendus est, non debemus attendere, quid alius ante nos faci­endum putauerit, sed quid qui ante omnes est Christus prior fecerit. Ne (que) n. hominis consuetudinem sequi oportet. sed dei veritatem, &c. For some moderate recreation of Seruants at some times, your most Honourable Court can in your wisedomes take order, though Holy daies be disanulled, and that although some Ma­sters should be mercilesse in that behalfe. To conclude all for the sanctifying of this day, may it please your Honourable Court, to consider as of many other places of Scripture. Isai. 58.13. &c. and the like: Ier. 17.42. Ezek. 20.13. and 24 and 23.38. Neh. 13.15 so especially of the zeale of Ne­hemiah in that behalfe. The greater the worke of Redemption is then the worke of the first Creation, the more is the Lords day, for remembrance whereof our Lord rested from the said worke, to be regarded. This further will I add, that some order may be taken for instruction of poore prisoners, both on that day, and also at other times: either in the Prison where they are, or in some more publike place: and that in such places, and at such times, as where and when their [Page 53]presence may be the lesse offensiue and noisome to other.

61 Before I passe altogether from this point of Holy daies, let me I humbly beseech you insert some thing worthy your Christian consideration, Lent. touching the time of Lent, because though it be no holier then any other time of the yeere, yet by some of the vulgar sort, yea also by some of better regard it is called the Holy time of Lent. Touching this I doe not plead for the abolishing of it altogether touching abstinence from Flesh: but only I refer the consideration of these things vnto your wisedomes: First, whether it were not better to be at some other time of the yeere when fresh Fish is more plen­tifull, and easily to be had, then to be continued still as it is, at such time as when there is almost none at all? Eus. Hist. Eccl. lib. 5. cap. 23. So­crat. lib. 5. cap. 21. Sozomen. lib. 7. ca. 19 The rather, be­cause it is not vnknowne to diuers Learned in your Honoura­ble Court that there haue been diuers times of Lent obserued in diuers Countreys: yea also, that there haue been in some one Countrey diuers Lents obserued in one yeere: though for shorter time then ours is: yet all called by the name of Quadragesima, but wherefore I confesse I know not. Second­ly, I doe refer to your wisedomes, whether it were not fit for some mitigation of the vsuall strictnesse thereof: and that some libertie might be granted for the eating of Foules (as some were wont to eat of Water Foules) and of Conies, and some greater meats, the eating whereof might not be preiu­diciall to the State of the Common-wealth? Because some not well able to purchase Licence to eat Flesh are of weake bodies, not able to feed of Fish, neither is Fish wholesome for them. Neither would this hinder the preseruation of Calues and Lambes, but rather further the same: because there being more libertie of other things men would be the better con­tent to forbeare them. Thirdly, euen touching this thing also, were it not better for some libertie to be giuen to some poore men, that cannot well bring vp their Calues, or keepe them long (especially hauing but two, or three, or foure) and them that haue many to be more strictly tied to the bringing vp of a certaine number euerie yeere. If it be obiected that the [Page 54]former strict obsernation of Lent is necessarie for the better maintenance of the Nauie, to omit other answers that many of your Honourable Court can make to this obiection, may it please you to consider whether for helpe hereof, the obsti­nate Papists being suffered still to liue (though their life may be our death, and mercie shewed to them may be crueltie to the whole Land) then forasmuch as they attribute such holi­nesse to Fish (as not hauing perished in the Flood) it were not verie fit for such and other Papists so remaining, to be restrai­ned all the yeere long from Flesh and to feed only of Fish? I doubt not but that the restraint of them all the yeere from Flesh, would be as good for maintenance of the Nauie, as the restraint of all sorts, only for a time. And oh how holy would such Papists be by this meanes? Especially if also of their owne accord they would forbeare all Fruit, and all things made of Fruit, Figs, &c. Marmalads, &c. Wine, and Beere, &c. as they which also perished in the Flood?

62 Moreouer, to proceed now to some other 0146 0436 V 2 marters, as all in Parliament are in place of Fathers to this Kingdome, Choice of Parliament men to be free. and as his Maiestie in his late most gracious Proclamation forbad all choise of Knights & Burgesses to be made of any Bankrupts, and other greatly indebted, as likewise of any suspected not to be sound in Religion, and as your Parliament hath alreadie taken some order for the present in such things, and ye haue most worthily acquited your selues in dismissing of some vn­lawfully chosen by Letters, or otherwise, so all posteritie shall haue cause to blesse God, for some certaine Law now to be made for preuenting of such euils for euer hereafter: and for making all vncapable of any place in that High Court that shall vse any such meanes for a place. None vnder age to be of the Parliament Why also should any Young men whose Sonnes soeuer be admitted into so great a Councell for making of Lawes for the whole Kingdome, that cannot well gouerne themselues; and that are so young, as their Bils or Bonds for paiment of money are not good in Law? Is it not a Iudgement threatned by the Lord, viz. that be would appoint Children to be their Princes, Isai. 3.4. and Babes to rule [Page 55]ouer them? If none be admitted into your Vpper House, but such as are of Age (except perhaps to see the order thereof, and to be the fitter for future times) why should any of young yeeres be otherwise admitted into the Nether House? The longer these grieuances haue hitherto been tollerated, the more high time it is now for them to be reformed. The like may be said for preuenting of confusion in Election of Bur­gesses, especially of Knights for your most Honorable House. This euill may easily be auoided, if Election be made by a kind of Scrutinie, some principall, wise, graue, and religious Knights and Gentlemen for Shieres, and other for Townes being appointed to take euerie mans voice in writing, and sworne first to deale faithfully therein.

63 In the former consideration, oh that your Honourable Senat would be pleased to take some order for more libertie for publike & priuate Fasts, Publike and priuat Fasts. as occasion shall require the same. By Gods gracious blessing heretofore vpon such Fasts (as in the yeere of the Earth-quake this last Easter one and fourtie yeeres: and in the yeere 1588, and at other times) we may the more desire the same now and hereafter. For certainly all Gods Iudgements being well considered, the securitie of all sorts in this behalfe, may be well thought to be the greatest Iudgement of all other. Did not Dauid command all his people to rent their Clothes, to gird themselues with Sack-cloth, 2 Sam. 3.3 [...] 38. and to mourne for Abner, because a Prince and a great man was that day fallen in Israel? Alas therefore that we hauing seene the fall of some of greater worth then Abner, and had many other Iudgements besides, should thinke of no such thing. Nay rather, the performance of such exercises hath been accoun­ted as pettie Treason. Many may meet and sit daies and nights, eating, drinking, playing, and being drunke, and committing many outrages, and yet be in no danger, in no feare: But (woe is me that I may say so much) for some to meet either to fast and pray, or to helpe one another by repetition of Sermons; or to confer only priuatly of such things, as they haue heard publikely taught, &c. these meetings are accounted and con­demned [Page 56]as conuenticles. What a strange thing is it also, that all other Churches of other Nations both abroad, and here in our Kingdome, should haue praiers and fasting for the Prince and Princesse Palatine, and yet we should neglect the same, that in the Bond of loiall loue to his Maiestie should be most forward in such duties? Alas also, that in these present great distresses and persecutions in France, and in the troubles of almost all other Countreys, we should neither helpe them otherwise nor in this kind. Oh, the Lord keepe vs, from that curse (before spoken of) that the Angel of the Lord inioined against Meroz, Iudg. 5.23. and the Inhabitants thereof. Especially the Lord keepe vs from such Traitors against his Maiestie, against his Princely Sonne, against the Prince and Princesse Palatine, and their Off-spring, and against all his Maiesties Kingdomes, as shall secretly and vnder-hand perswade any not only to neglect this holy dutie of fasting for them, but also condemn the same altogether in these daies of the Gospel, as vnlawfull, and no way tolerable, but to be seditious and dangerous. Doubtlesse there are too many such amongst vs, as vnder pre­text of loialtie, are most pernitious and pest ferous Traitours. And such are not all they only, that doe vtterly cry down and forbid fasting; and thereby that helpe from Heauen (as much as in them lyeth) that the said Prince and Princesse Palatine need abroad (and consequently our King and his most Noble Sonne also, and therefore likewise all their Kingdomes, the good of the one being the good of the other.) Such (I say) are not only all they, that so oppugne fasting, but they also that doe what they can to with-hold all and of man from them: neither so only, but that also be Instruments for sending ouer more helpe to their Enemies, Num. 33.55. Iudg. 2.3. Spinola, and other, Thornes in the sides of the Church, that bestur their stumps what they can for vp-holding the cursed Kingdome of the Romane Antichrist, the Man of Sinne, the Child of Perdition, now drawing towards his end, and therefore gasping, striuing, and strugling for life: and that with all their might oppugne the Kingdome of Christ Iesus: and vnder-hand also the King­domes [Page 57]of all other Princes, aboue whom the said Antichrist exalteth himselfe. 2 Thes. 2.4 Ps 118.12. Act. 9.5. So they compasse the little Flocke of Christ about like Bees, not knowing for all that, that they shall all ( Spinola and his Mates) be quenched as the Fire of Thornes: because it is as hard for them as before it was for Saul to kick against the prickes.

64 Touching Fraies, Quarrels, Fraies and quarrels. Preu. 14.28. and Murders within and with­out the Land, I shall not need to say any thing for more seue­ritie for preuenting the like, though the honour of a King consist much in the multitude of the people, and by the want of people de­struction commeth to a Prince: because his Maiestie by publique Proclamation hath signified his Princely indignation against the same, since which we haue not heard of so many such things as before: yet a Law being more certaine and memo­rable then a Proclamation, it were better to make some more seuere Law against such outrages, Hose 6.6. because as mercie is better then sacrifice; so crueltie, especially sheading of Innocent blood, is more odious to God, then euer was the neglect of such sacrifices. Blood touching blood, Hose 4.2. may we not feare a con­trouersie of the Lord with the whole Land? I haue credibly heard of sixe strange Murders tried at one Summer Assizes at Exceter, anno 1613. First, Of an Husband poisoning his Wife. Second, Of a Wife murdering her Husband. Third, Of a Father killing his Sonne. Fourth, Of a Sonne killing his Father. Fifth, Of a Master killing his Seruant. Sixth, Of a Seruant killing his Master. How strange also was that three­fold Murder at Halsworth in Suffolke, committed foure or fiue yeeres since, but discouered the last yeere? Two of the Mur­derers were executed the last Summer 1620, and the third re­priued for a longer time. As by euerie Murder God is berea­ued of one of his principall Creatures, and the King of a Subiect; so also many times a Father looseth his Child, the Husband a Wife, or the Wife her Husband, a Brother and Si­ster, a Brother or Sister: many Children their Father or Mo­ther, many Friends and Neighbors, a Friend and a Neighbor, and somtimes the Church a good Minister, and the Common [Page 58]wealth a good Magistrate, or Officer. Can there therefore be too much care for preuenting of such mischiefes? All such persons as commit the same doe manifestly bewray themselues to haue no feare of God in them. Gen. 20.11. Many times also some wil­full Murders are cleard vnder the name, either of chance­medly, or at least of man-slaughter.

65 All kind of bodily filthinesse euerie where so much abounding, Against Adulterie. Num. 25.7, 8. 1 Cor. 5.6. Heb. 12.15 16. hath not your Honourable Court need to be put in mind of making a Law without further delay for punish­ing Adulterie with death? Who of any zeale can but burne to heare, and (almost) to see as much as Phineas saw? If one Incestuous person, and one Fornicatour be dangerous for a whole Church, oh how much more dangerous are many? The more we professe, and some of vs boast of the profession of the Gospel, and of the glorious state of our Church, the more need we haue to purge our Land of such euils. As death according to Gods Commandement is the punishment of Adulterie in most other Countreys, and so ought to be by the iudgement of most Diuines (none almost being so bold as to write to the contrarie) so why should it not be in this King­dome? Our Lawes inflict death vpon some transgressions of the eighth Commandement, why therefore should Adulterie be so lightly punished? By the order of the Commandements and by the testimonie of Salomon, Prou. 6.30. Adulterie plainly appeareth to be greater then Theft. If the pronenesse of our Nation to Theft, doe require the greater punishment of Theft, are not the people as prone also to Adulterie and other carnall vn­cleannesse? Oh let vs take need, that as now we say, that no man shall keepe his goods in safetie, were not the punishment of Theft so seuere as it is, so the time come not if further se­ueritie preuent it not, when no man shall keepe his Wife, or his Daughter, or Maid-seruant from the violence of other. The Lord that gaue the Morall Law, and appointed punish­ment for euerie transgression, 1 Sam. 2.3. being a God of knowledge, knew before the inclination of all Nations to one sinne as well as to another. And is not our Nation as much inclined to all [Page 59]breaches of the seuenth Commandement, as vnto Theft? At least to such Theft as by our Law is punishable with death? Alas the poore chiefly doe offend in this kind: but all sorts, especially the greater are most prone to the other. Moreouer by the sinne of Adulterie the eighth Commandement is bro­ken in the highest degree: Gen. 2.24. For first of all the heart of a mans Wife, that is one Flesh with her Husband is stolen. Mat. 19.6. Is not the Wife more then any goods? Secondly, by this sinne the whole state, and the name it selfe of a man, yea sometimes of Noble Houses, is deriued to another, euen of most base state and de­gree. Thirdly, Are not many Noble Houses and Families rui­nated thereby? Gen. 34.2 19. The example of Schechem the Sonne of Ha­mor, and Salomon himselfe doe testifie these things. Hamor was a chiefe Ruler, and the Lord of the Countrey where he dwelt. And of what King were there euer so great things spoken as of Salomon? Yet the Fornication of Schechem was the ruine of all the Schechemites: and the loue of many Wiues by Salomon was the desolation of his Kingdome in his Sonnes daies. 1 Kin. 11.1 11.30, 31. How many troubles also followed Dauids one Adulterie with Bathsheba? Euen to the endangering of the losse of his life and whole Kingdome?

66 The Law alreadie made for death (as in case of Felonie) of any man that shall haue two Wiues liuing togither, may the more perswade your Honourable Court to take order for death against Adulterie: because the time was when Polyga­mie was for many yeeres togither accounted lawfull: though from the first institution of Mariage, it neuer was so indeed: as appeareth by the testimonie of the Prophet, Mal. 2.13. and by the in­terpretation of the first institution of Mariage by our Sauiour himselfe. Mat. 19.4. Mark. 10.5. It doth the more also concerne your most Honou­rable Court to haue regard hereof for the better preseruing of your owne posteritie from this sinne, that so their Names, Lands, and Inheritances may descend to them, to whom of most right the same appertaine. Shall any feare that if this motion should take place, then themselves or theirs shall first feele the smart thereof? Absit. What hope then can there [Page 60]be of the restraint of this sinne hereafter? Euerie Generation to come may be feared to be more adulterous then other. Such feare also seeming to come from a guiltie conscience, is nothing else but the fruit of the former lenitie towards this sinne. Had this seueritie been before enacted, men would neuer haue been so hardned in this sinne, as to feare the dan­ger of this Law. I will not here be so vncharitable, as to thinke any man will obiect the former danger of alienation of Names and Inheritances may be auoided by hauing chast Wiues for the nights, though they haue their Mistresses on whom to satisfie their lusts at other time. This were a deuillish speech. And they that are vnchast themselues may feare that which Iob wished might befall to himselfe, Iob 31.9.10. if at any time he had offended in this kind. Iob at that time by the course of Nature was not past the danger of that sinne: in as much as long after he begat Sonnes and Daughters. Iob 42.13. Neither spake he that for the time only present, but also to testifie his innocen­cie for the time past. Doth not the Lord also in Iustice giue an incontinent Wife, to such an incontinent Husband? Yea, doth he not also for the like sinne of the Husband, take away his grace from the Wife giuing her ouer to incontinencie, in reuenge of the incontinencie of the Husband? Yea, doth he not sometimes suffer chast Wines to be against their wills de­filed by other for the sinne in that kind by the Husband? The example of Dauid doth plentifully testifie the truth hereof. That our Sauiour condemned not the Woman taken in Adul­terie doth nothing preiudice my former plea. 2 Sam. 12.11, 12. compared with 16.22 Iohn 8.11 Luk. 12.14 First, Because Christ was no Iudge in such causes. Secondly, Because if he had been a Iudge, yet her accusers whiles he stooped downe, and wrot on the ground hauing all forsaken her, he could not haue proceeded against her. 1 Cor. 5.4 5. Paul also commanded not death to be inflicted on the incestuous person, as because himselfe was no ciuill Magistrate, so also because the Church it selfe had then no ciuill iurisdiction amongst them.

67 That which hath beene moued touching Adulterie is also to be wished against common Harlots that haue Bastard after [Page 61]Bastard: so likewise against men sinning in the same kind. Against common Harlots By the present impunitie, some haue had three, some foure, some fiue, some sixe or seuen, and that by seuerall men or boies. The like may be said of diuers men by their seruants or other filthy queanes, and yet still such persons continue in their fil­thinesse, as they haue any opportunitie to act the same: The common pennance they set not a rush by, but rather make a May-game of it: neither is it hastily inioyned, where there is no money to discharge the Courts. Standing in a white sheet they thinke as good an ornament for them, as the Surplice is for the Minister. They no whit feare Excommunication, be­cause they had rather be out of the Church then in it: as also because they see the same not only executed for euerie trifle, but also sometime against the best disposed people; euen for righteousnesse, Ioh. 9.22.34 Ioh. 16.2. Iudg. 19.30 as it was by the Scribes and Pharisecs in our Sa­uiours time: and as our Sauiour foretelleth it should be after­ward. Of these things I doe most humbly beseech your re­nowmed Court to consider, consult, and giue sentence.

68 Against drunken­nesse.Against drunkennesse more seueritie is yet necessarie, be­cause it doth daily increase, and more and more aboundeth: and is the verie chiefe and principall Foines of the former beastlinesse. In drunkennesse also men may fall into the dee­pest kind of vncleannesse, and neuer discerne the same, and be readie to swear they neuer did any such thing. Gen. 19.33. &c. 2 Pet. 2.7 This is most euident by the example of Lot, though otherwise a iust man. Yea, what sinne is there, either before named or other, that commeth not out of this sinke? This sinne maketh a man a beast for the time, and yet for a man to be made a beast is re­corded for one of the most remarkable Iudgements that euer were. Yea, Dan 4.33. the Drunkard in his mad drunkennesse is worse then euer was Nebuchadnezzer in his beastly condition. For all the while he so continued we neuer read that he commit­ted any other sinnes. Rom. 3.14 Psal. 73.9. Psal. 12.4. But the mouth of the Drunkard is full of eursing and bitternesse. They set their mouth against Heauen, and their tongue walketh through the earth. They especially say, with our tongues will we preuaile, our lips are our owne, who is Lord ouer vs. [Page 62]As it is said of an Orator, Ex eius ore verba magno impetu at (que) aestu erumpebant, non secus ac seruentes aquae ebulliunt & exiliunt, so may it be said of him that is giuen to drinke, whiles drike is in him, and he in drinke, Ex eius ore nefanda omnis generis iu­ramenta, blasphemiae, imprecationes, conuitia, maledicta, stultiloqui­um, turpiloquium, obscaeni sermones, & eius farinae reliqua omnia mala, non secus ac feruentes aquae ebulliunt & exiliunt. It is said by one, The proud man hath no God, the ennious man hath no Neighbour, the angry man hath not himselfe; but the drunkard may truly be said, Deu. 21.21 not to be himselfe. For drunkennesse natu­rall Parents must bring forth their owne Sonne that will not be reclaimed from it, to the Magistrate to be stoned to death by all the people of the place where such an one dwelleth. I could discourse of Nabal, 1 Sam. 25.37, 38. becomming vpon report made by Abigail of dangers like to haue befallen him, 2 Sam. 13.28. but yet escaped, becomming (I say) like a stone, and fearfully dying: of Am­non, Dauids Sonne, in drunkennesse being murdered: of Ben­hadad, 1 Kings 20 16. and two and thirtie Kings with him in their drunken­nesse subdued by the Jsraelites: 1 Kin. 16.9 10. of Elah before that in his drunkennesse slaine by his Seruant Zimri: Dan. [...]5.30, 31. of Belshazzar the same night after his drinking and glousing loosing both life and Kingdome. But to omit all these the Magdeburgenses in their Centuries, Centur. 11 cap. 6. pag. 346. record out of our owne Histories, that our own Nation hauing spent all a night in drunkennesse was the verie next day ouercome by the Normans. What shall I say more? Hose 4.11. Whordome and Wine, and new Wine, take away the heart, so stupifying and brawning the same, that no threatnings, or execution of Iudgements, neither any exhortations to repen­tance will pierce it, or at least preuaile against it. All these things cry in the eares of the Lord of Host, and I hope will so cry in your Christian cares, that they will be heard and pre­uaile against this fowle Monster. Yea, so preuaile, that as Amnon hated Thamar with a greater hatred then euer his loue had beene wherewith he loued her, 2 Sam. 13.15. and commanded his Seruant to shut her out, and to locke or bolt the dore vpon her, that she might not return, so such order shall now be taken against this sinne, [Page 63]that all men shall hate it more, then euer they loued it, and so shut the doore of this whole kingdome vpon it, that it shall neuer preuaile as it hath done. I prescribe no particular pu­nishment: but leaue it altogeather to your wisedomes. Onely I wish some order to be taken who shall be punished for a drunkard: and that for as much as rich men care not for fiue shillings (though they will hardly giue two pence to a poore man) and yet will be drunke as well as other, that therefore some greater matter be enacted.

69 Neither are other excessiue drinkings altogeather to be neglected, Other ex­cessiue drinkings. 1. Pet. 4.3. Isai. 5.11. the Apostle hauing not only distinguished drun­kennes from drinkings, but also reckoned the one and the o­ther for sinnes of the heathen: and the Prophet hauing de­nounced a wo as wel to that as to drunkennes it selfe: & that heathen Emperor Ahashuerosh in his Roiall and magn ficent feast of 180. daies hauing left so noble a president against im­moderat drinking, and of all so brietie in drinking, command­ing that all their drinking should be in order, and none might com­pell. Oh how doth this condemne many feastmakers among Christians, that thinke it their glorie, or honour, or worship, to vrge men to drinke vnto drunkennesse? This is so foule a thing that in the most corrupt age of the Church, a Councel held at Rome it selfe anno 1215. in which were Ambassadors or Orators at Rome, from Constantinople, France, England, Hun­garie, Ierusalem, Cyprus, and Arrogan with 412 Bishops, and Ab­bots and Priors aboue 800. Centur. 13. cap. 13 p. 806. and in all of Prelats about 1315. the Pope himselfe sitting for President, euen this Councell (I say) Can. 15. after sentence against drunkennesse in the Clergie, saith vnde illum abusum decernimus penitus esse abolendum, &c. Wherefore we decree that abuse to be altogeather abolished, where­by in certaine quarters the drinkers doe binde themselues to drinke equall portions, and he by the iudgement of such drinkers is most commended, that maketh most drunke, and that draweth dry the ful­lest cups. Pag. 940. The like Canon is afterward by a Councell of Colon against the same abuse. Such drinking is called drinking of health, and it is accounted a great indignitie therefore not to [Page 64]pledge one drinking to the health of his Maiestie: but alas, it is no health, either to soule or body: but sicknesse & death to both: to plead a secret comprecation of health in such drink­ing, is an abomination to God, inter plena pocula to mix com­precations. Such drinkers also doe seldome or neuer pray (at feast as they ought) either for the health of them to whom they doe so drinke, or for their owne health. We are comman­ded to pray for the health of other, but neuer to drinke. Some of the antient Fathers haue greatly condemned drinking to the health of the Emperour, and haue highly commended praying in that behalfe. What health can there be for soule or bodie, when some in such drinking haue fallen downe starke dead? Sometime also such drinkers drinke themselues in time out of all bodily fashion, out of money, out of wit, out of grace: hauing no more money in their purses, no more wit in their heads, no more grace in their hearts then they leaue wine, ale, or beere in their cups, when they haue drunke ad imum, turn­ing the bottomes of such cups, and the heeles of themselues vpward. O the commonnesse of this sinne in these daies, not only in base places, but in many great houses: yea sometimes in the houses of religious great persons: where seruants thinke it a disgrace to themselues, and a discurtesie to other great mens seruants, if they drinke them not drunke: yea so drunke that they can doe no seruice to their masters homeward: yea, it were well if some great persons themselues, yea very great per­sons did not glorie in this which for all that is their great shame. In common Schooles Potations are but once a yeare: in Lent: and in the afternoones: but these wretches, these sots make their Potations euery moneth, euery weeke, euery day as soone as they are out of their beds, in the forenoones, as well as in the afternoones euen in the night till they be so opprest with drinke that they be forced edormire crapulam. Is it not therefore high time to represse this euill? More then time. If reformation hereof begin in the houses of Nobles, Knights, and Gentlemen, as also of the most dignified Prelates, it will be the more easily enlarged further. For how can ministerie or [Page 65]magistracie be well executed, Isai. 28.7. Leuit. 10.9 1. Tim. 3.3. Tit. 1.7. Pro. 31.4. Isai. 5.25. 1. Maccab. 16.15. by them that are culpable in this kinde? Examples of Magistrates ye haue seene before. Touch­ing Prelates &c. That of Simon the Priest with his two sons Mattathia and Iuda (though it be Apocrypha) is not altogea­ther to be despised. For they all three hauing drunke largely by the policie of Ptolomaeus the son of [...]ubush, were slaine by the said Ptolomaeus. Now here also is to be considered the foule abuse of Tobacco. I call it abuse, because it may be that for Physike there is some vse of it: but Quorum non est vsus eorum non est abusus. And this abuse is euen in the Vniuersities them­selues: yea in all other places. Euen such is the abuse hereof, that thereby more smoke commeth out of some mens noses then out of many chimnies of some great houses: euen of such men as doe most abuse the said Tobacco. Hereby also the for­mer sins of drunkennsse and excessiue drinkings are the more nourished. Finally hereby, though many chimnies are cleane swept, yet the bodies of some men deceassed being opened haue beene found as foule and blacke, as chimnies are by much soot.

70 For the better repressing of the former drukennesse and drinkings, may it please you to consider of lessening the num­ber of Innes, Against multitude of Innes Tauernes and Ale­houses. Tauernes, and Alehouses in all places. Yea, for making some Act for the stinting of the number of them in euery Parrish of euery Towne, and in euery Village of the country; and that the number so stinted may not be increased afterward by any whosoeuer. Yea also that none be authorized to keepe Inne, Tauerne, or Alehouse, but such as are of good fame and name for their owne sober carriage and behauiour. As likewise sufficient to vndergoe the penaltie by you ap­pointed in case they shall offend by suffering any disorder in their houses contrarie to Law. But because ye haue alreadie begun to take some order in that behalfe, I shall not neede to speake much. Notwithstanding there is the more neede to be had for the lessening of the number of them in all places, and for reformation of the great resort vnto them, especially by such as haue houses of their owne in the same Parrishes: [Page 66]and chiefly of the great abuses in them by the former sinnes of drunkennesse and excessiue drinkings, by playing at vnlawful games, by swearing, by singing filthy songs, and by many other the like disorders. In respect of all these there is the more care to be had for redresse of the premises: because such hou­ses are the chiefe bane of many mens children, the spoyle of many Seruants: the ruine of many yong Heyres; the meanes of much whoredome, and of many quarrelings and murders: the harbors of many Theeues to contriue their Robberies: and the places whither to bring their these stollen goods: and fi­nally the boothes of all other iniquities. Some of them some­times by some Iustices, yea at quarter Sessions for a time are represt; but how soone after be they erected againe? Such Alehouses also are most dangerous, that are in blinde corners, farre remote from other houses: so also such as are the more needles, because they are neere, to Market Townes that a­bound with them: and both these are the more dangerous, because Constables and other neighbours canot daily see the behauiours in them: the one to informe the other to reforme whatsoeuer is amisse: yea, also touching all Alehouses, Innes, and Tauernes, for the better repressing of them, and redres­sing of all abuses in them, it is to be wished that no knowen riotous persons, and such as are giuen to play, and drunken­nesse, specially men seruants, and sons of parents knowne, might be suffered to runne vpon the score, and to take more then they presently pay for and that therefore all such ale or beere sellers, Innekeepers, or Tauerners as should suffer any such Seruants or mens sonnes, of age or vnder age so to doe, should haue no benefit of Law for recouerie of any such wil­full debts. Finally, may it please you to consider how conue­nient it were for all Tauerners, Innekeepers, Vinteners, Brew­ers and the like in all Cities and Townes corporate to be re­strained from bearing any chiefe magistracie in any such places My reason of this short motion I leaue to your Ho­norable wisedomes to conceiue.

71 Touching playes and players, the oftener, and by the more [Page 67]Lawes still in force they haue beene condemned, Play, and Players. the more I hope ye will now this once more so strike and wound them, that Cities, Townes, and Villages shall neuer hereafter be so troubled and robbed by them, as hitherto they haue beene, and yet yeerely are, notwithstanding all former Lawes against them: the rather because of that intollerable insolencie of them that before hath beene touched, euen against the greatest States in the Land, as also against worthy Preachers of the Word in such places, as where they haue beene suffered to play. And who doe most resort to such companions, but their like (for the most part) in all profanenesse? The poorest also, and most beggerly persons will spare a pennie or two to see and heare their foule sports, that haue not so much more in their purses, to buy necessarie food for their Families: yea, such for the most part doe most eagerly resort to such exercises, as neuer care for any exercises of Religion priuate or publike.

72 Bankrupts, Ingrocers of Commodities, and all Cozoners of men, esppecially in great things, Bankrupts, &c. haue the more need of your seuere animaduersion, because by such many are vndone, and themselues pretending decay grow rich: and when they haue compounded with their creditors for the third, or fourth, or eighth part sometime of their debt, they haue enough left for themselues and for their Children afterward. This is much greater robberie, then (without Murder) to take Purses by the high-way. These vermin are the more dangerous, because ma­ny times when they are neerest breaking, & intend to breake, then to deceiue men the more, they make the greatest shew of wealth, by building, by costly apparrel, by feasting, & the like. With these may be ioyned those that vpon their second▪ maria­ges make Ioynters to their second Wiues, hauing before con­uaied their states to their Children by their first Wiues. So likewise they that sell annuities out of their Lands, which be­fore they haue secretly conuaied. Against ingrocing of Farmes, Ingrocers. Prou. 23.4. I hope these last yeeres, haue made men to cease (as Salomon [Page 68]speaketh in like case) from their such wisedome: and taught them that haue many to desire to be rid of them: yea, Land-lords to abate rents. I hope also that these yeeres of plentie will teach great persons that are Lords of many Farmes, to mittigate their rents of their own accord, without any further order to constrain them so to do, lest if they doe not, their Farmers run away, leauing them and their Lands in the lurch: to their as great losse as before they had gaine by their hard rents: in the hardnesse of their hearts looking for their rents, but neuer caring with what difficulty, and griefe of heart their Farmers labour to maintaine them­selues and their Families: Ps. 127.2. rising early, and sitting vp late, and eat­ing the bread of sorrowes, while their Land-lords liue in ease and pleasures. Notwithstanding the woe of such Land-lords will be greater in the end, then the present griefe of their poore Tenants. Isa. 3.15. Psal. 14.5. Amos 8.6, 7. Amos 4.2. For they beat the Lords people to peices, & grind the faces of the poore: and eat them vp as men eat bread: yea, they sallow them vp, and buy them for siluer: and sell them for shooes. Will the Lord alwaies beare this? No, no: He hath sworne by the excel­lencie of Iacob, that certainly he will neuer forget such workes, & by his owne holinesse, that the dayes shall come vpon such when he will take them away with hookes: that is, he will destroy them sud­dainly, and vnawares, as the Fish is taken with the hooke (Will the Lord be forsworne?) Yea, he threatneth further, that al­though such great ones build houses of hewen stones, Amos. 5.11 they shall not dwell in them: and though also they plant pleasant Ʋineyards, they shall not drinke Wine of them. Yea further which is heauiest of all, Amos 8.7. the Lord threatneth neuer to forget them: and to bring such a plague vpon them, as out of the which they shall neuer plucke their necke: Mich. 2.3. Mich. 3.4. and that although they cry vnto the Lord, yet he will not heare them. Will the Lord deale thus with them that oppresse the bodies of men? Oh then, how will he deale with them that are cruell to mens Soules? Because also some Executors of last Wills & Testaments of the dead are as great oppressors as the former by wasting Orphans goods in suit of Law (sometime against such as to whom in nature they are most [Page 69]bound) in building, purehasing of Lands in their own names, and in so renuing of Leases, left to their trust for such Or­phans, and in liuing riotously, & other like waies, so that such Orphans comming to age, are frustrated of that which their Parents left them, may it please you to consider of doing some thing, according to your godly wisedomes for preuenting hereafter of this great euill: the father because Executors may die, and often doe die, before such Orphans be of age. The same I wish concerning some that haue ingroced some sums of mony into their hands, & therewith purchased Lands, and then most wickedly laid violent hands vpon themselues, to leaue the said land to their heires, because lands pay no debts. Such I haue known, and therefore I do the rather commend the same to your Honourable Court, to be preuented for the time to come. Touching oppression by Ecclesiasticall Courts, in taking greater fees for probat of Wills, Letters of Admini­stration, for Excommunications, and Absolutions, for Citati­ons, & appearances according to such Citations (iust or vniust) inforcing also men to buy their Bookes of Articles, & to pay ten or twelue pence for a Book of them (deere of two pence) and other such waies: as ye haue begun a little to pry into them, so hoping ye will sift such things further, I will spare all further speech of them: as also of the extortion of some Bishops themselues in taking much more then they ought for Letters of Orders, for Institution, Induction, and the like.

73 Notwithstanding, I haue need here to ad something touch­ing Symonie and giuing of money or moneys worth, Against Symonie. by any Ministers themselues, or by any their friends in their behalfe, for Benefices or any other Ecclesiasticall preferments, to such as doe more loue to see money then to see God: Exod. 23.8 Dan. 16.19 and that by such seeing of money haue their eyes so blinded, and their words so peruerted (though before they seemed righteous) that they can neither see that that is right, nor (like a drunken man) speake a right word. This is the more worthy your [Page 70]wise consideration, because although the Lawes alreadie against the said corruption enacted be so strickt, that a man would wonder how that foule and monstrous sinne should be still continued, yet such is the wicked wit of man, that it hath wayes and wiles enough to elude all alreadie done there­in: and so to beguile their owne Soules, that Symonie to ma­ny Patrons, or to their Wiues, or to their Children, or to their Seruants, or to their Friends, is still as common, as rife, as vsuall, as if there were no Law at all against it. And albeit a man would thinke that no more seueritie could be deuised to represse the same, yet if ye shall be pleased to entertaine this further motion, I doubt not but that your wisedomes will finde out somewhat more then yet hath beene for the curbing and restraining, both giuer and taker for the time to come from all such corruption. The same I doe likewise commend to your wisedomes for restraint of the like euill in the collating of Academicall preferments, especially Schol­lerships and Fellowships in the Vniuersities. For it is lamenta­ble, and verie lamentable, to see the great change of those places, as in other things so also in this, from that they were fourtie or fiftie yeeres past, when there was no such corrup­tion almost knowne. It may be some were chosen of fauour, or by friendship, and Letters of great persons that were not so worthy as some other that were past ouer: but as for mo­ney corruption it was not so much as talked of. Afterward also, for resignation of a Fellowship it may be the Resigner had some twentie Nobles, or ten pound at the most. But now alas it is come to that passe that Masters of Houses take some­times fourtie pound, sometimes fiftie pound, sometimes an hundred Markes, sometimes an hundred pounds, and more also for a poore Fellowship, to the great preiudice of Learn­ing, the hindrance of the Poore, the disgrace of the Gospel, and to such shame and reproch of such takers themselues, that Libels are cast out against them for the same. If some Masters and late made Fellowes were vpon their Oathes [Page 71]hereof examined, they could not if they haue any feare of God, or any conscience denie it. Neither (I am perswaded) would they, being especially assured of pardon for their of­fence past in that kind. But for the time to come, were it not fit that all such takers and giuers, as also all friends that shall giue any thing for any in such respect, should be seuerely pu­nished by your wisedomes: as likewise that all that could de­tect such dealing, should be well rewarded?

74 Moreouer, because he that loueth pastime, shall be a poore man, and he that loueth Wine and Oyle shall not be rich, Against riotous ga­ming and vnlawfull pastimes. Oh that ye would be pleased to take some order against such things as Salomon there meaneth. I meane against all riot in gaming, in lauish and costly fare, in rich and curious apparell, beyond abilitie, aboue calling, not beseeming their sexe, whereby also is to be vnderstood all excesse in Hunting, Pro. 21.17 Hawking, and the like. The which exercises are in them­selues lawfull, but not conuenient for all sorts of persons: yea sometimes, they be made vnlawfull being immoderately vsed. And by these things how quickly doe many waste their whole states, and bring themselues to be hired out for bread? 1 Sam. 2.5 Yea such as were borne to great Inheritances. In some Countries I haue heard, young men prodigally giuen to be confined for their expenses. Why may it not be so with vs? Prodigall persons to be confined to their ex­penses. Why also should there not a Law be made for all great men no longer to enioy their Titles and Dignities, then whiles they haue meanes to maintaine the same? As also for some in euerie Countrey to be appointed to haue power for a time, euerie yeere, or euerie two or three yeeres to call Noble mens heires and other great persons to account after they be of age, and to examine them of their expenses: and then vpon finding them lauish, Christianly to admonish them: finding them fru­gall to encourage them: and if they shall not regard the se­cond or third admonition, such to be degraded of their Dig­nitie, and depriued of their other priuiledges, which before they held by their places. If also some antient Ciuill Lawes [Page 72]were reuiued for recouerie of money lost by any vnder age, and that for fiftie yeeres after; or for the bestowing of such money lost after age vpon the poore (the winners thereof being forced to make restitution to the Magistrates) that so the loosers may be loosers, and the winners no gainers: If such Lawes (I say) were reuiued, what a goodly restraint would they make of riotous gaming? In a little Booke also De Moribus Turcorum, with a Preface of Luther prefixed thereto, I read, that such as lost money by play, being found were punished with many ignominies. I could alledge many testimonies out of Iustinian, Peter Martyr, Caluin, Bastingius, and diuers of the Fathers and Councels, as also of Heathen men, Tully, and other against playing and wasting of mens states by playing. But I doubt not but that some of your Honourable Senate, can speake more then my selfe can in this Theame, or then is fit for me to write. That that I haue written herein, I haue written without curiositie, or any pride in medling with greater matters then belong vnto me, but onely in regard of the good of the Common-wealth, and in loue to such as I see by such meanes vainly to consume their Patrimonie, to their owne and their Childrens miserie, and to the ruine of their Noble or Worshipfull Houses. All also that I write I doe humbly submit to your Honourable wisedomes,

75 The excesse of Apparell is such that it hindreth House­keeping, Excesse of apparell. and all good duties besides to God and men: and thereby sufficiently speaketh against it selfe. Neither is to be condemned in those respects for the costlinesse only thereof: but also for the strange and variable fashions euerie yeere changed, no man or woman almost knowing how they may goe. Isa. 3 16. &c. Zeph. 1.8. 2 Kings 9.30. Doth not the Lord threaten seuerely to punish such things, by whomsoeuer vsed? Or were his such threatnings onely for those times? The Scripture recordeth Iezabel for a Monster of that Age. But these times cry downe her pride, and commend her to haue been sober and modest. Touching [Page 73]our late new-found Monsters, I meane Women that haue cleane cut off their Haire, and gone like Boyes or Young-men (it may be that they might be so taken as Pope Ioane was) as his Maiestie hath let some of them see his frowning coun­tenance, and heare his words of Princely indignation against them, whereby that foule fashion was a while repressed, so I haue wished his Maiestie would likewise haue been pleased, to haue committed them to Bridewell or Bedlem, and com­manded them there to haue beene kept till their Haire were fully growne againe, 2 Sam. 10.15. as Dauid commanded his Ambassadours abused by Hanun and the Princes of Ammon by shauing of halfe their Beards, to tarrie at Iericho till there beards were growne, because they were ashamed. Were not this so much the more iust, because these impudent Women sin against the light of Nature, and yet are not ashamed, but glorie in their shame? Yea both such Women, and also men offending in the contrarie by wearing Woman-like long Haire, doe giue Paule and the Holy Ghost the lye in so doing. 1 Cor. 11.14.15. For Paule by the Holy Ghost hath said, Doth not nature it selfe teach you, that for a man to haue long haire it is a shame? But for a woman to haue long haire it is a glorie to her. Doe not therefore such men, and such women say nay to all that, and speake the cleane contrarie, viz. That it is verie comely for men to weare long haire, and a great ornament for women to cut off their haire, and to become Tomboyes? Oh how doe these cry to men for reformation, and without reformation to God for Iudge­ment.

76 Here also I may briefely insert some thing against the multiplicitie of Faires: especially in small Villages, Multi­plicitie of Faires. and pel­ting Parrishes: as the which are onely meanes to maintaine Rogues and Vagabonds, and such drunkennesse and drink­ings, as whereof before I haue spoken: and whereby like­wise, there is much more detriment to the Common-wealth, then any benefit. Yea alas, how is God dishonoured many wayes by occasion of such Faires? Yea also, how well may [Page 74]most Faires in great Townes be spared: except only some spe­ciall Faires, as Bartholmew Faire at London, Sturbridge Faire by Cambridge, Lyn Mart, and the like: and excepted likewise great Cattell Faires in diuers Countries? Other Faires for the most part are more preiudiciall to Trades men in such great Townes, then beneficiall to any, but only to Alehouse-keepers, Inholders, and Tauerners.

77 May it also please you to consider of some meanes to re­straine great men from lying so much in London, Great per­sons to keep house in the Countrey. Rom. 12.12. Hebr. 13.2 1 Pet. 4.9. Gen. 18.3. and 19.2. Iob 31.17. Neh. 5.17.18. and other Cities and Townes from their chiefe Mansion Houses in the Countrey, as they doe, and to enioyne them to keepe House in the Countrey, Hospitalitie being both often commanded, and also commended by many worthy examples of Abraham, of Lot, of Iob, of Nehemiah. Is it not the more necessarie in these daies for the more refreshing of the poore, all Trades being now so dead as they are, and many men not knowing almost how to line? Yea in the same respect it is likewise the more needfull, by Iustice the better to keepe men in order, and from vsing vnlawfull shifts for helping of themselues. Yea, at all times it is needfull for repressing of sinnes, by the autho­ritie of such great men, meaner Iustices not being of such ac­count as the greater. The old excuse of the great price of things hindring House-keeping in the Countrey hath lately beene remoued by the great plentie of the late yeeres, especi­ally for such great persons more easie House-keeping. Before also it might haue beene the more eased by the more modera­tion of expences in building, gaming, apparell, and other rio­ting. By this meanes also euerie other Gentlemans burthen would be the lesse. As many hands make quick worke, so ma­ny shoulders make light burthens. Exod. 18.17. &c. Hereby likewise loue would be greatly encreased, and the hearts of the Common people gained to loue & honor such great persons the more; and be the readier for any good seruice of the Countrey. If such likewise would so wisely and religiously gouerne their houses, that it might be said of them as it was said of Cornelius, [Page 75]that they feared God and all their housholds with them, Act. 10.2 Oh what light of life and godlinesse would it giue to other? Finally, this motion is the more reasonable, because commonly such great persons chiefe Lands lye where their chiefe Houses are: there also they haue the more seruices performed to them by the people of such parts; and therefore there they are the more bound in all equitie to doe good.

78 Touching his Maiesties Princely clemencie abused by such as haue his Letters Patent, Abuse of his Maie­sties Letters Patents. and goe vp and down with Briefes of them: as also for repressing of Rogues and Vagabonds, as much euerie where now swarming as if their were no Law a­gainst them, and thereby robbing the Countries where they trauell, and be otherwise verie dangerous, and commit many euils, let it be only sufficient by mentioning them to put you in mind of them, for some more seuere Law to be made to re­straine them. Wracks also seeme verie hard, if not altogether vniust and vnrighteous, viz. that one should be enriched with the losse & vndoings of many: and that the principall owners should not only lose their Ships, with many mens liues for the most part, but also their goods. These things considered, & so amplified as by your wisedomes they may be, what heart so flintie as not to be moued with compassion in that behalfe?

79 Touching the names of Puritans, Prescisians, Schismaticks, &c. disgracefully cast vpon such as are sound in all substantiall points of Christian Doctrine, & vnblameable in their life and conuersation, & not onely vpon such Ministers, but also vpon all other that doe most endeauour to keepe a good conscience in all things towards God and men, Act. 24.16. how gracious a thing were it to re­presse this for the time to come? The rather because many young Christians are hereby much discouraged. Especially it seemeth fit to restraine Preachers in Pulpits from all such dis­gracefull and reproachfull speeches. Alas it is too lamentable that many young striplings, that had need to be confined to some places till their beards were growne, & themselues were men (as hauing been born Ministers before their time) starting vp into Pulpits, hauing no word of exhortation, neither any [Page 76]sound Doctrine to deliuer; It is (I say) lamentable, that such should euen in great Congregations spend the time in such rayling, and yet by profane and ignorant men, be thought to preach excellently. I hope that if some of the most Reuerend Bishops knew this abuse, they would doe some thing for reformation hereof. But a Law in this behalfe were best of all.

80 I had thought before to haue commended to your Chri­stian wisedomes diuers cases of Marriage. Diuers cases of marriage. As that young men newly married should not be suffered presently to tra­uell for two or three yeeres together: Against marriages also without consent of Parents: at least contrarie to the minds of religious Parents, that are able to shew good reasons of their contrarie mindes: That all Licences for marriages without thrise solemne asking (as they call it) should be made vnlawfull: That the Wife being iustly diuorced for Adulterie, the innocent partie may haue libertie to marrie without contradiction; there being no heauier thing for strong and lustie men then to be restrained from marriage: And that the generall restraint of all persons from marriage for almost halfe the yeere, should be vtterly abolished, the same being contrarie to the Word, 1 Tim. 4.3. and a Doctrine of Deuils, and being altogether Papall, and hauing no vse but to pay for Licences, and being oftentimes the cause of much car­nall filthinesse before marriage, and sometime the man dying before marriage, and leauing his contracted Wife with childe, to her perpetuall infamie, and to the making of the childe so borne no better then a Bastard. Some good reason may be giuen for celebration of marriages betwixt eight and twelue of the clocke in the forenoones: but certainly none can be giuen of the former: saue onely the Siluer benefit of Ecclesiasticall Courts, and their Officers. But of these and some other marriage cases, I dare not speak more largely, hauing beene so ample before, though nothing so ample as I could haue beene.

81 The same reason is of my silence of diligent yeerely mu­stering of men, Yeerely mustering of men &c. for the better fitting of them for times of need: as also of good care of Furniture for Warre, without any iugling to make the Furniture of one to serue for many, the same also I say for my silence of the Ecclesiasticall disci­pline and gouernment, the desire whereof hath beene a greater cause of the restraint of Ministers, then their not conforming. Herein I haue beene the more silent, because the same hath heretofore and more lately beene amply, lear­nedly, and substantially laid forth by other, wherein we alone differ from all other reformed Churches. And if it shall not please his Maiestie generally to establish it according to Gods Word; and other Churches throughout his Kingdome; yet if he might be perswaded to tollerate it in some places, ap­pointed for the same by his owne Princely wisedome, as I doubt not but that they which shall enioy the same, will beare all charges thereto belonging, without any preiudice to any other Ministers, so I am perswaded that vse thereof would emittere such a fragrant smell, as that all other would be the more in loue therewith: thereby also would be that sweet peace, that is so often commended in the Scripture: Yea, I doubt not, but that his Maiestie would better affect it, and the louers thereof, then euer he hath done. As the want of any member (though neuer so little) maketh the whole body the more impotent, so the want of the holy Discipline maketh the whole Ministerie the weaker, and lesse effectuall. If this little hereof spoken be offenciue to any, yet let it not (I humbly beceech you) hinder my former motions, or any of them.

82 Against the abuses of Excommunication and citing of men to Ecclesiasticall Courts by Apparitors without any presentment against persons so cited, contrarie to our owne Canons: against proceeding also of such Courts for bare absence, vpon the bare word of an Apparitor that maketh [Page 78]no conscience of any thing: as also against so citing of men, and such proceeding against them (euen sometime, neuer at all cited) without regard of age, of the season of the yeere, of distance of place, &c. I hope that ei­ther some other will speake, or this short mention will be sufficient: or it may be some other will reforme such disorders.

83 Last of all, because absence of the better sort some­times doth strengthen the worse part, Parliament men to meet toge­ther. Ezek. 46.10. as experience hath taught in the Vniuersities, therefore as the Lord by Ezekiel commandeth that in his worship, The Prince and the people should come together thereunto, and goe away together there-from, so may it please you all that wish well vnto Zion, and loue the peace of Ierusalem to doe the like in this your seruice of God, of his Maiestie, and of the whole Kingdome, at eue­rie Session of the Parliament, and on euerie day for eue­rie Session. Exod. 32. How highly did all Israel sinne (euen Aaron himselfe) in the absence of Moses but a few dayes? How effectuall for Christ, Ioh. 7.51. was one weake word of Nicodemus, euen to the dissoluing of the whole Councell of the Priests and Pharisees against Christ?

84 To shut vp all that I haue spoken by the priuiledge and libertie of Subiects, The Con­clusion. for crauing helpe of your most Ho­nourable Court in the former Aduertisements presented vnto you, I doe humbly craue the gracious pardon of his most Excellent Maiestie, of his Princely Sonne, and of you all of any thing wherein for matter or manner I haue erred, euen with the like words (some few onely changed, ac­cording to the difference of persons to whom I speake, and of the future Tense into the time past) euen with like words (I say) (except onely before excepted) doe I craue this pardon that Luther once vsed to the Emperour and other Princes before whom he pleaded his cause. Sleidan, comment. lib. 3. Si quid à me peccatum fuerit potentissime Rex, illustrissime Princeps, [Page 79]nobilissimi Marchiones atque Comites, honoratissimique Barones alijque huius Regni Proceres, vel verbis minimè proprijs, neque tanto consessu dignis, vel etiam phrasibus parùm elegantibus atque decoris, totum hoc mihi peto condonari propter vitae genus, in quo aliquam (mihi obsecro liceat interponere maximam) aetatis par­tem consumpsi. For alas, I neither haue liued in the Court (at least long together) for these fourtie yeeres and more, nor in the Citie, but in the Countrey, where I haue not beene acquainted with Court speech, or otherwise exer­cised with Learning, as some haue beene. Neither (I doe most humbly beseech you) let the concealing of my name be any preiudice to this my humble Petition. Because I haue spoken somewhat against Papists I haue therefore concealed my name, least being knowne I should fall into some of their hands. For they are a bloodie brood, a generation of vipers, yea, a generation whose teeth are as swords, Math. 37. Pro. 30.14 and their iawe teeth as kniues, to deuour the poore from the earth, and the needie from among men. The poore and needie? Yea also, the mightiest Monarkes in the World. They eat their God and kill their Kings. And therefore as the Elders of Samaria said among themselues of Iehu, 2 King. 10 14. Behold two Kings could not stand before him, how then shall we stand? So say I of them, Behold they deuour their God (and so may most truly be called Bellygods) and they murther Princes; How then can such a poore wretch as I am stand before them? The God of grace direct you all (Nobles, Knights, and Burgesses) by his Spirit of grace, so to goe to our most Noble and gracious King, Neh. 1.4. and 2.1. &c. Est. 4.16. & 5.1. &c. as Nehemiah did to Artaxerxes, and Ester vnto Ahashuerosh, that thereby ye may finde that grace with his most gra­cious Maiestie, that Nehemiah found with Artaxerxes for Ierusalem, and Ester with Ahashuerosh for her selfe and all the Iewes. And the same God shew me and all before supplicated for, such fauour with his Maiestie, and Princely [Page 80]Sonne, and you all for our selues, and for the House of God in this his Kingdome, Ezra 7.27. that we may say, as Ezra said, Blessed be the Lord God of our Fathers, which hath put such a thing as this into the Kings heart, to beautifie the House of the Lord here in England, and hath extended mercie vnto vs before the King and his councellors, and before all the kings mightie Princes. Amen.