arising heere for lacke of a King that is of a fit person to execute the Lawe against Idolatry Likewise in the 19. Chap. of Iudges the Leuites wife is defiled after an vnsatiable brutish maner The reason of this villaine this iniustice this error in practise is giuen as before Then there was no King c. So all disorders of life are for lacke of execution of Iustice for God gaue the People a Lawe in this case so they lacked not a law but a Magistrate to execute it Againe in the 21. Chap. of Iudg There are two barbarous facts mentioned the first the bloudy destruction of Iabes Gilead the other the rape of certaine virgins by fraude and force who came out without feare of trechery securely trusting to their owne innocence and the peace of the State The reason of these disorders is giuen as before Then there was no King in Israel but euery man did what seemed good in his owne eyes There vvas a Lawe but there vvas none designed to execute it Praysed be God vvee haue both King Lawes Priests and Iudges how haps it then that there are I do not say sinnes for there vvill be sinnes as long as there are men but such common open crying sinnes such raigning roaring raging sinnes such beaten roads common high-vvayes of sinnes and sinning as if there vvere no King no Lawe no Priest no Iudge in England I speake not of them vvhich may pretend their excuse from the fraylty of our natures and our procliuenes to sin but of such as are committed with a high hand standing like theeues by the high-vvayes side at nooneday and robbing God of his glory the Common-wealth of their honor and that vvith violence vvith applause shaddowing their vnlawfull actions vnder the pretence of Lawe it selfe vvhich should reforme them And some of these for the manifestation of this point I intend to bring to the barre to answere for themselues But see I shall not neede for impudent Sacriledge appeares of himselfe to confront the Pulpit and the bench too It is not a scarlet gowne that can fright Diues for he vvent in purple euery day If Iustice helpe not he vvill strangle Deuotion for vvho vvill giue to God if the Diuell enioyes vvhat is giuen Or vvho vvill giue to the Clergie to the poore to charitable vses if the Athiest the prophane person the vncharitable vvretch the Politician may ceize vpon it sell it or the title to iâ— as he doth It lyes only in the hands of Power and Authority to stop his mouth for he hath got such countenance and supportance as he sits in judgement and hath giuen sentence like the Man of sinne against the Clergy that tithes are not due to them Iure Diuino and therefore he and his may ceize vpon them vvith Prescriptions Impropriations Prohibitions like an other three-headed Cerberus Iure diabolico The Country-people like well and vvill soone learne this lesson they thought before it vvas no conscience to pay tithes but all being due by almos it vvas no theft no sacriledge but vvisedome and good husbandry to keepe asmuch backe as they might vvee expected reformation and a restoring of the oyle to the lampes as God had lent these times more light then others But now there is cause to doubt rather substraction then to hope for restitution much lesse to expect addition Simony Sacriledge all are let loose and armed and Iudas hath sufficient colour to saue like a theefe his oyntment from Christs members and Ministers vnder pretence of charity and releeuing the poore though Christ sees the thiefe in Iudas heart and though Salomon knowes howsoeuer this way may seeme right to themselues yet the end thereof is destruction to the Church and death to many a poore soule But they are in their vvay rather vvilling to pay tenths to Sathan then to God It is therefore ten to one if one of ten haue grace to returne and to restore God is iust who whilst they withdraw their hands and hearts from good withdrawes his grace from their hearts they may heare but they profit not to obedience and practise He will not suffer such to gaine grace by the preaching of the Word vvho for their owne priuate gaine vvould starue the Preachers of the Word The Vsurer comes next as a brother in euill to Sacriledge This must not now be called a sinne it is justified out of the Pulpit to be none and it is growne to be a profession too and the Vsurer is a free-man of euery company but not free in any good cause or company It was a sin so vgly heeretofore as none durst practise it scarce durst name it but vvith the signe of the crosse as if they had spoken of a Diuell but it is now so common as he is scarce thought an honest man that is not one for he cannot be honest that is not rich and he cannot be rich vvithout this trade This is the gulph wvith sinks and swallowes our Marchants Clothyers Farmers Owners all Men complaine of the Law and that vvorthily but this this is the rocke that Shipwracks all and spoiles all trading and commerce whilst the venter and hazard is the buyers and the sellers but the certaine gaine fals betwixt both to the vsurer This Man payes neither duty to God nor the King for his trade hath no warrant from either God forbids it the King tolerates it as some States doe the practise of the Stewes or as our Sauiour said of Diuorces Moses for the hardnes of your hearts suffered you to put away your wiues but from the beginning it was not so the time hath not beene long since this sinne came in request for a vertue nor will it bee long ere the practisers shall see that howsoeuer the way seemes good in their owne eyes yet the Yssues thereof are the wayes of death Next the vsurer and the Sacrilegious person who are coupled like dogges comes three together in a cluster 1. The Forestaller 2. The Ingrosser 3. The Depopulator as seuerall species of one Genus birds of a feather who hang together of a string and it is pitty they should not euer so hang. The Forestaller I meane not the petty forestaller of a Fayre or Market but the forestaller of Commodities in a vvhole Country bites closer then a Goose for the Goose eates all aboue the earth but this beast eates vp all commodities before they spring assoone as they are sowne in the Earth and therefore is a right earth-worme 2. Neither when I speake of Ingrossers do I intend petty persons who ingrosse vp this or that commodity but the Ingrosser of Farmes who like another Cain takes possession of all and will not indure any man to thriue or liue by him Euery Farme euery trade euery Sheepes-course is his Nothing fatts him but a deere yeare nothing drownes him but a deepe and long snow for if that melts not the sooner hee melts He hath in his hands perhaps what would
world went all wayes were alike to vs Looke vpon man and wife the Epitome of the Common-wealth was there euer such iarres so little loue such chopping and chaunging of wiues and husbands such Nullities such playing fast loose with the sacred coniugall knot such houses ouerthrowne by busie pragmaticall and disobedient Euahs and effeminate slauish and passiue Adams Looke in the streete if you can distinguish men and women asunder by their apparell or behauiour if euery Succuba seemes not an Incubus so that you had need of a Iury to inquire of their Sexes Consider well if there be such a thing as modesty and chastity or shamefastnesse left amongst women or courage manhood and honour left amongst men Looke vpon the highest if they make any other account of the poore then of their tame cattell I except their dogs and horses and perhaps their sheepe deere hogges for these must all be fed before them Looke vpon the Commons if their teeth grinde not with indignation as if they had stomach enough both to eate the beasts and their more beastly masters Looke vpon all men if sinnes of all kinds doe not abound See if you can distinguish the man from the Master but that perhaps the man goes brauer sweates lowder and wil be drunke sooner And if his Master keepe from Church for conscience sake he will keepe from thence because he hath no conscience Looke euery way if it be not a shame to seeme good much more to bee so If it be not a glory to regard neither God nor King Religion nor Lawe If they be not the only braue fellowes who dare doe the basest acts most boldly and in a drunken desperate moode iustle sober and silent Iustice from the wall into the Channell Behold if want hath not made a violent ceizure of vs all want of wealth want of strength want of courage want of wit want of conscience want of grace so that wee resemble the people of Laish spoken of in the 18. Chap. of the Iudges 7. 10. verses and so are a carelesse secure irregular Nation a fit prey for any Conqueror This is all true all men see it and confesse it but where is the cause of this Our sinnes they are both the cause the effect for sinne is punished with sinne And we that are euill Customers to defraud God of his due must looke to haue strict seuere Searchers and Controllers and watchers set ouer vs. But vvhere is that causa proxima of sinne Sinne is a cause indeed of sinne but it is causa remota so that euery eye cannot discerne that cause Why the next cause of sinne which euery eye may see is the lacke of Execution of good Lawes wee haue them but thy lie as Henry the fifts Bowes and Arrowes at Pomfret Castle with which he wan the battaile of Agincourt or Edward the thirds sword in Westminster which he vsed in the Conquest of Fraunce and tels vs now what braue fellowes our forefathers haue beene Heere only is the difference that sword is euer drawne but the sword of Iustice is euer in the Sheath Now my honorable Lords you haue the sword in your hands though not the scepter draw it foorth and strike with it the enemies of Truth and Iustice who wander out of the Kings high-way in their wayes of neighborhood and wayes of priuacy You heare Nehemiah say Cap. 6. 11. Should such a man as I feare It were a shame Should such as you either feare or fauour or respect causes or persons I cannot suspect such a cloud where there appeares such a shining Sun of graces and gifts of knowledge and profession I dare not admonish you of any thing I am so confident of your integrity Yet because I know as you are the eyes of the State the eyes of his Maiestie so you must see by othermens eyes and heare by other mens eares I turne me therefore to them Honorable Gentlemen the King hath made you Iustices to assist these Iudges in presence to supply by your authority their absence Shew your selues as your Predecessors haue done vvorthy of your places reforme what you can inform where you cānot that the higher power may I know you know you were not made Iustices of peace to the end to be silent but to speake He is vnworthy of his place vvho attaines it onely for his owne grace to hurt his enemies profit his followers to vphold his faction and partie and therefore attends his profit or pleasure rather then his calling vvhere withall he thinkes his conscience is not charged but that it is enough for him to sit on the Bench to tell the Clocke and keepe his Cushion warme You know and therefore doe the contrarie the Church the Common-wealth expects more from you and I excite you to this in their names And you Gentlemen of the Grand-Enquest and of other Iuries with chiefe Constables and pety Constables I turne me to you Consider you are the eyes and eares wherewithall Iustice sees and heares without you shee is blind and deafe let not preiudice or partialitie take vp your affections therefore aforehand Be not like Band-dogs muzled for feare of biting remember the dignitie authority and vse of your places and disgrace them not by your vnworthy cariage The poorest Constable is an eye to the richest and wisest Magistrate but few of them I feare haue eyes to see it and that their Certificates would witnesse if they were strictly examined which commonly are nothing but matter of forme and yet without either matter or forme Consider I beseech you how Policie hath set one eye ouer another and how many eyes there are ouer-looking all your voluntarie your wilfull your negligent and partiall escapes the petty Constables chiefe Constables Grand-Enquest the Iustices the Iudges and the whole County And you that are next the lowest consider the like and so successiuely as you are superordinate I ascend to you honorable Iudges who know you haue a King aboue you too vvho can distinguish of wayes discerne colours though all scarlet sinnes crying crimes be kept from his eyes and eares artificially Eccl. 5. 8. there is one aboue him too who rules the hearts of Kings as the riuers of waters and being aboue him he must needs ouersee vs all Psal 97. 9. Pro. 21. 1. Act. 15. 8. for he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the searcher and seer of the heart There is a double worke at the Assises the triall of Nisi prius and Censure of manners This this last my Lords is the needfull the acceptable worke for we haue more neede of a Cato to reforme our corrupt manners then of a Cicero or Antony or Salust to purifie and polish our Language Wee all speake like good Angels but we liue like euill The Country Contention makes the Lawyer rich but the neglect of Iustice makes vs all poore Heere nothing profits but due execution which is then done when your honors do not only giue
Pro. 28. 15 As a roaring Lyon and a ranging Beare so is a wicked Ruler ouer the poore people Yet he thought himselfe then also perhaps as vvise as before because he found himselfe as vvitty and forgot vvhat he had vvritten That into a malicious soule wisedome shall not enter nor dwell in the body that is subiect unto sinne Sap. 1. 4. 5. 6. 7. For the holy Spirit of discipline will flie deceite and remooue from thoughts that are without vnderstanding and will not abide when vnrighteousnes commeth in For wisedome is a louing Spirit and will not acquit a blasphemer of his words for God is witnesse of his reines and a true beholder of his heart and a hearer of his tongue Wherefore for this vvhen he recouered his former publique spirit he cryed peccaui and miserere vvith his father David and vvrote that booke called Ecclesiastes to bemone and manifest his owne fall and forewarne other Princes to beware of the spirit of priuacie that they may hedge in their royall wayes vvith these conscionable restrictions vvhereby they may be obayed for conscience sake by their subiects 1. First Salomon or Caesar must not rule vvithout a Lawe nor by his absolute power make any but see to the execution of those that are made It inclines therefore too much towards tyranny for a Magistrate to exercise an absolute authority vvithout limit and the Superiour who rules vvithout a Lawe or against Lawe vvalkes in no way himselfe but balks his owne high-way for a way is fenced but the champian fields are for the wild-goose-chase and corners and holes for sinister actions When as publique persons should do publique actions in publique Gen. 23. 10. in the Gates of the City in the Kings high-way Deut. 22. 15 in the eye of all For chamber-workes are suspicious and carry a shew of priuacy and parciality And so it is sayd by Liuy that Tarquinius made the name of a King odious at Rome because he ruled all Domesticu consilijs by chamber-Councell as Rehoboam in Israel and Lewes the 11 in Fraunce Thus Kings though they bee in some sort aboue the Law because they are dispeusers of it are not yet without a Lawe because they must rule themselues and others by it And thus much the crowne that a King weares testifieth which is a type of the loue and acknowledgement and consent of the people in his gouernement and lets him see that there is a verge a hoope a compasse for the heades of Kings aswell as of subiects and that wee come to manifest in the second consideration 2. Secondly Gods Lawe is Caesars verge which Caesar must neither transgresse nor suffer to bee transgrest Where God hath set no Lawe there Caesars Lawe I meane the Lawe of the Land which is the hedge to this high-way of the King must stand And this must agree with the equity of the Lawe of God from vvhence it originally takes life and strength For as where it agrees with Gods Lawe wee must obay it for conscience sake so where it contradicts or crosseth the Lawe of God the Apostle Peter giues a generall rule It is there better to obay God then man Act. 4. 19. To cleere this Thou sayest thy conscience tels thee the Religion commanded by the King or some ceremony vsed in the Church according to the Lawes established is not agreeable but contrary to the truth If thou canst manifest this by the word of God then thy Conscience tels thee right and thou art not to doe what is commanded by man though he speakes humane Lawe but yet thou art to suffer vvhat is inioyned by him so speaking with the Law or so doeing as Executor of the Lawe and both these wayes thou obayest God and Caesar too God actiuely doing vvhat he vvils and Caesar passiuely submitting thy will to Gods holy ordinance and obaying the Magistrate for conscience sake But if thy conscience tels thee this or that and cannot proue what it tels thee but by shifts and shadowes then it is not truly thy conscience at least no true but a lying conscience that so misleads thee nay rather it is thy phantasie thy imagination thy peeuish preiudiciall and froward conceit And thou art bound to resist and breake thine owne crooked and peruerse vvill aud to subiect it to the will of God who hath subiected thee to Caesar For Conscientia non est contra scientiam sed cum scientia Conscience is ioyned with knowledge that 's the ground otherwise thou setst vp an Idol in thy owne heart and worshippest it vvhilst thou obayest an erring and ignorant conscience For an Idol saith Saint Paule is nothing in the world and such is thy conscience a bug-beare a Scar-crow a Chimera of thine owne melancholly imagination or maleuolent invention And howsoeuer it may seeme right to thy selfe thy Sectators or Sect masters the Yssues thereof are the wayes of death 3. Thirdly as the Lawes of God must guide our consciences in our rellgious duties so the positiue Lawes of the Kingdome must be the high-way wherein euery one must vvalke in actiue obedience And Kings and Iudges are the dispensers and disposers of these Lawes according to reason Neither shall they need in the execution to satisfie euery priuate curious and contentious head which pretending conscience vvill disobey or to satisfie euery delinquent with arguments for then his worke were infinite but strictly and directly to open the booke and to execute the Lawe of the Land and euery liege-man is to acquiesse therein For the Iudge is or ought truly to bee Lex loquens and doth but tell vs the Lawe and shew vs the high-way in which wee must walke and if wee list not to walke in it wee must be content to suffer for our willfull folly or walke out of the vvay out of the reach of the Lawe And there is great reason for this for God hath set Kings as his Deputies to execute Iustice and Iudgement he expects it at their hands and where any euill fals out for lacke of execution the fault is the Magistrates if there be Law to preuent it of him shall the soule be required which perisheth for lacke of gouernment as the soule shal be required at the Pastors hands which perisheth for lacke of instruction in the truth Great reason is it therefore he should haue power ouer such as he must answere so strictly for that he may punish them or compell them to come in or keepe them for drawing others out of his folde So wee see Iudg. 17. Micha sets vp an Idol contrary to Gods Lawe he will haue a parlor-worship a religion by himselfe The reason of this error of knowledge and conscience is giuen there Then there was no King in Israel but euery man did what seemed good in his owne eyes So the King is to see to Religion and if Idolatry increaseth or sects or schismes arise it is counted the Kings fault if there bee a King the fault
imploy and maintaine ten households and he scarce keepes one Thus he beggars himselfe whilst he is not able to stocke all his Farmes nor giue them that compasse Arist Oecon. lib. Sterquilinium which Aristotle saith is the best namely to compasse the ground about often with the owners feete hee beggars his Landlord whilst once in seauen yeeres he hangs his Lease on the hedge quod agro est optimum vestigia Domini and trusts to his heeles he beggats the poore whilst he will affoord them no abiding place in the Earth nor no imployment to preserue them from Idlenesse and he beggars the whole State whilst he breeds beggars and makes the ground vnfertile for lacke of tending which if it were in the hands of more that could manure and follow euery part would yeeld more increase to the Occupier to the Master and to the State of the Common-wealth 3. The last of these is the Depopulator who to inhanse his Rents puls downe all the petty Tenements and Farmes and will haue none dwell neere him Assoone as this is done he lackes neighbors thus the iustice of God vvhips him by his owne hand Then he hyes to the City vvhere the Dicing-house vpon the right hand and the Drinking-house vpon the left hand and the Drabbing-house before him spends all that is left or if any be left the tyre-woman and the taylor dogs and hawkes and Coach-horses diuide it and amongst these he wastes all that wherewith his predecessors feasted themselues and their poore neighbours There are Lawes against these but often it concernes the Iury the Iustices nay the Iudges themselues and therefore the Lawes must be silent in this case for these wayes are good in their owne eyes though the Yssues of them be the wayes of death There come next to hand three others who depend of those that went before and whose profession is practised with a kinde of warrantable deceite namely the Malster the Brewer the Alehouse-keeper these drinke vp the State as the other did eate it vp and for their sakes drunkennesse is thought a tollerable nay a necessary euill Their pretences are the prouision for the poore or the raising of the price of corne that the husbandman may liue and that the rackt Rent may not vndoe him but what he gets of these at the Barne dore he leaues at the Buttery-hatch Mothes are no worse in cloth rust in yron nor whules in Mault then these in the Common-wealth For since these were set vp and manly exercises cryed downe our bodies are weakened and corrupted our spirits dulled and made effeminate and we fitted for slauery being euery day ouer-mastered and made slaues by drunkennes and excesse And yet there are some vvho suppose this trading to be as necessary for the State as Tobacco or the trade of the East-Indies and for my part I am easily induced to beleeue them vvhilst I know the equall discommodity of all and see that though their wayes seeme good to themselues yet the Yssues thereof are the wayes of death Next these the bribing Officer appeares as in a clowde for his wayes are darke and past searching out except to him that can hold a candle before the Diuell Mammon brought him in Mammon keepes him in and the excesse of his wife child seruants giues notice to all eyes that such brauery is not to be maintained without bribes And therefore vvhen poore men come to passe any thing how iust soeuer they are warned to open their purses vvide and so whatsoeuer the cause bee their reedles eye shal be made bigge enough for the Cable or the Camell to enter â—sai 1. 23. Iustly may God complaine of vs as of Israel Thy Princes are rebellious and companions of theeues euery one loueth gifts and followeth after rewards they iudge not the fatherlesse neither doth the cause of the widow come vnto them And Ier. 5. 26. Among my people are found wicked men they lay waite as he that setteth snares they set a trap they catch men As a cage is ful of birds so are their houses full of deceite therefore they are become great and waxen rich They are waxen fat they shine yea they ouer-passe the deeds of the wicked they iudge not the cause the cause of the fatherlesse yet they prosper and the right of the needie doe they not iudge Shall I not visite for these things saith the Lord shall not my soule be auenged on such a Nation as this God himselfe must visit for these sinnes the Magistrate will not it is he that must be visited it must be an omnipotent power that must therefore reforme this generall corruption that spreads so wide and climbes so high for these wayes seeme good to the eyes of great men yea to some of the greatest who should correct it though the Yssues thereof be the wayes of death Now I haue proceeded so farre I vvill conclude with him that is the cause of all this and that 's the Courtly Thiefe who begges a Patent that all these before spoken of and more too may rob as it were with vvarrant vnder his seale But I doe him wrong perhaps to call him thiefe he is rather a Beggar not a beggar by the Kings high-way but a Beggar of the Kings high-way so that no man may passe vp and downe in course of Lawe and Iustice but hee takes custome Surely he hath begg'd so long that he hath almost made vs all beggars and therefore it is pitty there is no whipping post for him But assure himselfe though he be of the number of the sturdy and incorrigible persons heere in this vvorld yet there is a vvhipping post for him in another world and he shall see that though his wicked wayes seemed good in his owne eyes and in the eyes of his fellowes of his fooles of his flatterers yet the Yssue of them are the wayes of death and destruction But vvhat should I need to dwell longer vpon particulars when not only this or that member this or that finger or toe but the whole body is corrupted Looke vpon Religion are not our aduersaries on all sides increased Do not all places swarme with schismes sects heresies and priuate spirits Looke vpon our liues was there euer such defect of charity as if indeed it were true which some slander vs withall that wee teach a solitary faith would saue and that works were needlesse nay sinfull was there euer generally such an itch of priuate wealth which euer forerunnes and effects the ruine of the Common-wealth Looke vpon all our Proiects of draining surrounded grounds or whatsoeuer other profitable pretence they carry see if they ayme not at the draining of the publique purse at the milking of the state by priuate Monopolies as if England were a hard step-dame and no indulgent Mother to her prodigall and vngratefull children Looke vpon our affections was there euer such a deade luke-warme indifferencie a dow baked zeale as if we cared not which way the
good and learned Charges and good examples by present actions but leaue an impression for the future and looke at your returne for full obedience to your commands and orders which else are effectuall no longer with some then this my Sermon which being taken for a matter of course is perhaps â—ost by censure and science for a vvhile but scarce touched by conscience or drawne into practise by any at all though that should be the end of all hearing as it is the end of all preaching Now to conclude that both my Sermon your Lordships charge and all our actions may be to the glory of God and the good of this Common-wealth Let vs ioyne together in humble and harty manner and commend the end of this our present way of knowledge and the beginning of your great worke of Execution and practise which followes to his holy blessing and direction in faithfull and humble prayer Gratious God thou that hast giuen vs a way to walke to heauen in the way of thy commandements and vvhen vvee did not keepe that way as wee ought didst in thy mercy reueale the way of grace vnto vs in thy Gospell sending thy Sonne to be a way life and truth vnto vs. A way to vvalke in the life and strength wherewithall vvee walke and the truth wherevnto wee vvalke dispose our hearts to meditate to obserue those things that thou hast taught vs and obediently to shew our thankfulnes by labouring to practise the same in our seuerall vocations with the care of good coÌ„sciences to thy glory Lord giue vs grace to shun all wayes that seeme euill and are so or are euill though they seeme not so Let vs not be mis-led by wayes of neighborhood by imitation or example either of our predecessors deceased or otherwise absent or present nor wander in our priuate wayes from the publique rule of thy vvord and the true end of our callings in Church or Commonvvealth Especially O Lord keepe vs from abusing the Lawe for a colour of sinne as if vvee had warrant and authority to iustifie our vvickednesse and durst sinne without feare of punishment in the sight of the Sunne in the Kings high way like Robbers And since we see lack of execution of good lawes is the cause of our euil liues giue care courage to thy Iudges zeale and conscience to euery other Officer of Iustice that all may ioyn together to root vp sin to strengtheÌ„ the man of God in the wayes of God that wee may so walke with thee heere in obedience as Enoch did that as he was vvee may be heereafter translated to vvalke with thee in eternall glory through Iesus Christ our Lord and Sauiour Amen A Postscript to all Christian Readers especially to my brethren and fellow-laborers in the Ministerie and to the Freeholders YOu haue seene the high-wayes of God and the King playnely layde downe Keepe you to the word of God strictly for that is Gods high-way 2. Tim. 3. 14. 15. 16. 17. Concerning the Kings high-way that also is his reuealed will in the Lawes of the Land which although his absolute will doe not constitute as Gods vvil doth yet his consent confirmes them as the Parliament propounds them In the Parliament then which is the whole State representatiue these high-wayes are made and the fundamentall customes of our State makes euery Freeholder a way-maker in this case not binding any man before he hath bound himselfe by the Knights and Burgesses who are his Spokesmen Bee therefore wary when you heare a Parliament summoned by his Maiestie whom you choose Knights of the Shire and Burgesses of Corporations that is whom you constitute in your places to repaire or make these high-wayes of the King wherein you are bounde to walke obediently for conscience sake and remember vvhat admonitions his Maiestie hath giuen you often by Proclamation to this end especially in the first yeere of his Reigne vvhen he found fault vvith such as disabled their Counties and Corporations vsing to choose strangers according as they were directed by letters or superior Command as if they had no freedomes or wanted sufficient men of ther owne to supply those places And remember also how before this last Parliament his Maiestie hearing and beholding vvhat packing plotting and vndertaking there had beene vsed in this important businesse did command all men to forbeare writing and vnderhand solliciting for the place either on their owne behalfe or others and aduised the people to chose freely not to betray their owne liberties in the choice Better counsell you cannot haue When therefore you heare of a Parliament towards let the Ministers prepare the people and warne them of the worke in hand and let such as are Freeholders conferre together and neglecting both their Landlords or great neighbours or the Lord Liftenants themselues looke vpon the wisest stoutest and most religious persons and be carefull to choose such as haue no dependancie vpon Greatnes nor seeke change of the State Lawes and Religion nor hunt ambitiously for place honor and preferment for there is danger in these but he that is religious vvill stand for his Countries good and in choosing such you shall please God and the King and profit your selues and your posterity Finally let none amongst you bee seene idlely to sit at home whilst these things are doing in the full County as if it did not concerne you but ride runne and deale seriously herein as for your liues and liberties which depend heereupon And as you see such as are contrary minded bandy themselues together for their party to choose one of their opinion for their turne so see you doe the like that you may countervvorke them and hold the liberty you haue got and the Lord prosper you and make you of one minde as one man that the Gospell may still flourish among you that mercy and truth may meete Psal 85. righteousnes and peace may kisse each other that the Lord may giue that which is good and the Land may yeeld her increase Errata Fol. 10. lin vlt. for alterations reade altercations Fol. 73. lin 2. for villaine reade villanie FINIS