Redde debitum. Or, A discourse in defence of three chiefe fatherhoods grounded upon a text dilated to the latitude of the fift Commandement; and is therfore grounded thereupon, because 'twas first intended for the pulpit, and should have beene concluded in one or two sermons, but is extended since to a larger tract; and written chiefely in confutation of all disobedient and factious kinde of people, who are enemies both to the Church and state. By John Svvan.

TO THE CHRISTIAN and courteous Reader.

WElcome prosperitie knowes not how to advance her stately Standard in any such society; which by means of fa∣ction and want of unitie, is misera∣bly dis-joynted. For, let the bodie be without ligaments, and it cannot stand; the joynts that should helpe to uphold it, will be quickly bro∣ken: and so fatall ruine steps on too fast, and pro∣claimes that mischiefe, which for the want of con∣cord, followes as an effect of such a want. In consi∣deration whereof, my unfeigned wishes and good desires have put me forward, to cast in one poore Mite among others, who are not onely joyfull and glad to see, but willing also to advance the desired beautie, and happie prosperitie both of the Church and State; whose mutuall dependance is such, that the welfare of the one, is the prosperitie of the other, both helping to uphold the good of one another:

Whereto is pertinent that famous speech of Guliel∣mus Occam, to Lewis the fift: Domine Impera∣tor, defende me gladio, & ego te defendam cala∣mo. Protect thou me with thy sword Lord Empe∣ror, and I will defend thee with my Pen. And indeed 'twas right. For as Moses, and Aaron were sent to∣gether; and as the Priests of old were employed even inbidding battell to the enemie, and inquirie not sel∣dome made at the mouth of the Prophets concerning affairs of the like nature: So should still the Church, and State be truly united each to other, and be mu∣tuall upholders one of another.

Turbulent dispositions wish well, I feare to nei∣ther; for with them, the troubled waters are the sweeetest streames, and to kindle the fire of conten∣tiou, their highest ayme. But farre be it from any sonne of Peace, to have either his heart, tongue, or penne defiled with the filth of such proceedings. Rather let it be the care of us all, not onely to marke them who cause divisions, and avoyd them, as St. Paul directeth: but to oppose what we can, the dis∣obedient disturbers of this our Israel. For if Saint Peter were resisted, when he tooke a wrong course to knit well together the Jewes, and the Gentiles; then let not others thinke it strange, that in a way which is unwarrantable, they meete with such as shall oppose them.

As for my sefe, I know both mine owne strength, and mine owne wants: It is little, I confesse that I am able to doe; but am not therefore discouraged to

doe what I can. Saint Austine did as much (or more) in the Churches quarrell, as any Father of them all; and yet Saint Hierome was a better Lin∣guist. There be diver sitie of gifts, sayth the Apo∣stle, but they proceed all from one Spirit, and are given also for one end: namely, for the edification or good of one another.

Reade therefore, and judge impartially, let by∣respect be set aside: For though it oftentimes pre∣vailes so farre with no few Readers, that according as they either valew or dis-esteeme the Author, they receive, or slight his writings; yet 'tis a fault, and faults we know must bee amended; otherwise the worst must needes be theirs who march unmindfull of their reckoning. Whereunto let me adde that which is also common; namely, That be a mans in∣tentions never so sincere, yet if the subject of his discourse, be not agreeable to the ignorant fancies of every resolved and selfe-will'd opposite, his bookes shall be either not read at all, or look't upon with a scornefull and supercilious eye; the lash of censure not being wanting, where a prejudicate opinion bears the sway. And this I may the rather mention, because (among such as these) I have somewhat felt in my former booke, the truth hereof: Yea, and have beene blamed also even for the very Title that I put unto it; that is to say, for giving it the name of Profano-Mastix. Which, howsoever distasted, cannot be so impertinent as some imagine: For rudenesse and irreverence, savours too much

of prophanation, which takes (I dare say) firme hold of them, who obstinately refuse to worshippe God in the beautie of holinesse, notwithstanding there be manifest proofes for such a practice. And for their sakes it is, that I chiefely prefixed so smart a title; which to others of a better temper, may be mitigated to a more milde and gentle meaning; serving onely as a caution to let them know, that they might be more zealous of Gods glory, if they were lesse indifferent, and more forward to mani∣fest their inward feare and reverence, by their out∣ward devotion: for so shall they glorifie God, both in their soules, and in their bodies; even as they looke to have both partake in the heavenly joyes of the life to come: At which Saint Paul hath plain∣ly pointed, in the 1 Cor. 6.20. Nor is it but cer∣taine that a reward presupposeth a worke: If there∣fore we live in hope of an happie resurrection; why then doe we exempt our bodies from the service of God, and lay the totall of this dutie upon the soule? Or if we know that the happinesse of the soule sepa∣rate from the bodie, neither is, nor shall be consum∣mate, till the bodie be againe united to it, Why doe we not for the present joyne both together; and grant, that as the outward worship, without the in∣ward is but dead, so the inward without the outward is incompleat, even as is that happinesse alreadie mentioned?

I will not be tedious to adde any more, save only this: The discourse now tendred, desires thee (good

Reader) to be taken up, as an exposition of the first Precept in the Second Table. For though it be groun∣ded upon a Text in Salomon, yet my acceptation of of it, aymes chiefely at such a latitude, as may not cause it to be excluded, from out the bounds of the Fift Commandement, but suffer it to be considered in a Catechesticall way. Farewell.

Feb. 26. 1638.

Thine (to his power) in all the offices of charitie, and truth, IOHN SVVAN.

Notes

• Rom. 16.17.
• Gala. 2.11.12.13.
• 1 Cor. 12.